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

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The Sacred
57019) me) minl=
East: Pahlavi
(=) 4 te 0) 2

The New York Public Library
Astor, Lenox & Tilden Foundations

The R. Heber Newton

Collection
Presented by His Chilidren

Digitized by Google

THE

SACRED BOOKS OF THE EAST

[18] a

Donvdon

HENRY FROWDE

OXFORD UNIVERSITY PRESS WAREHOUSE

7 PATERNOSTER ROW

THE

SACRED BOOKS OF THE EAST

TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F. MAX MULLER

VOL. XVIII

@rford
AT THE CLARENDON PRESS
1882

(AM rights reserved]}- ++. 2 0 ae, ἊΝ

PAHLAVI TEXTS

TRANSLATED BY

ΕΝ. WEST

PART II

THE DADISTAN-f DINitK AND THE EPISTLES
OF MANUSKIHAR

@rford
AT THE CLARENDON PRESS

1882

[AU rights reserved}

Digitized by Google

CONTENTS.

INTRODUCTION.
PAGE
1. General Remarks . xiii
2. The D&distan-t Dinik xxii
3. The Epistles of Manfisihar . ‘ : + 8) RXV
4. The Appendix . : ; ; ΚΦ . XXVili
Abbreviations used in this volute . XXxi
TRANSLATIONS.
DAntsrAn-i Dintk 1
1. Introductory 3
2. Why a righteous man is ; better than all ἐεδαϊαν ἐξ, siiual
or worldly 1
4. Why a righteous man is ἘΠΕῚ and μὸν he should act. 15
4. Why a righteous man is great : . 20
5. How temporal distress is to be regarded : 22
6. Why the good suffer more than the bad in this world 23
4. Why we are created, and what we ought to do 25
8. Whether good works done for the dead differ in tect
from those ordered or done by themselves . 26
9. How far they differ 28
10. The growth of good works duving We : 29
11. Whether the growth of a good work be as ἘΠΕ ΤΕ
as the original-good work : . 30
12. Whether it eradicates sin equally well 30
13. Whether one is made responsible for all his sins ἀπά
good works separately at the last account, or only for
their balance 31
14. The angels who take account δὲ sin ἘΠῚ good works ane
how sinners are punished . . . 32
15. The exposure of a corpse does not occasion the final
departure of life, and is meritorious . : 34
16. Whether the soul be aware of, or disturbed by, the ἘΞ
being gnawed . ν 36

vil CONTENTS.

CHAP. PAGE
17. Reasons for the exposure of corpses. . . . 38
18. How the corpse and bones are to be disposed of . . 43
19. Whether departed souls can see Afhaymazdand Aharman 44
20. Where the souls of the righteous and wicked go. . 46
21. The Daitih peak, the Kinvad bridge, and the two paths

of departed souls. : ὃ 41
22. Whether the spirits are distressed shen a fighteous man dies 50
23. How the life departs from the body : 51
24. Where a righteous soul stays for the first three nights

after death, and what it does next. 53

25. Where a wicked soul stays for the first three nights ier
death, and what it does next. : : ᾿ - 55

26. The nature of heaven and its pleasures . : ‘ . 56
27. The nature of hell and its punishments . : 57
28. Why ceremonies in honour of Srdsh are performed for

the three days after a death. . 58

29. Why Srésh must be reverenced separately from ollice anpels 60
30. Why three sacred cakes are consecrated at dawn after the

third night from a death . : ‘ 61
31. How a righteous soul goes to heaven, and vatise it finds

and does there ᾿ 63
32. How a wicked soul goes to hell, aad δὶ it finds aid

suffers there. : : ‘ : . 70
33. The position and subdivisions of hell . ὃ 74

34. The two ways from the Daitih peak ; that of the Hie icous

to heaven, and that of the wicked to hell . ; . 76
35. The continuance of mankind in the world till the resur-

rection . . 3 - 76
36. The preparers of the fenoation et the universe. 17
37. The contest of the good and evil spirits from the ἜΝ

till the resurrection, and the condition of creation after

the resurrection : . 80
38. The effect of doing more goad works chan are ieckceary

for attaining to the supreme heaven . : . . 120
39. Reasons for wearing the sacred thread-girdle . ‘ 122

40. On the sacred shirt and thread-girdle, grace before sad
after eating, and cleansing the mouth before the after-
grace. : . : ἘΝ τ . Ἢ . 133
41. The sin of apostasy, and how to atone for it . . 136
42. The good works of him who saves others from apostasy 139

CONTENTS. ΙΧ
CHAP. PAGE
43. The distance at which the fire can be addressed, the use
of a lamp, and the proper order of the propitiatory
dedications, when consecrating a sacred cake . . 141
44. Whether a skilful priest who is employed to perform
ceremonies, but is not officially the priest of the dis-
trict, should be paid a regular stipend. . . 145
45. The separate duties of priests and disciples . . - 151
46. When a priest can abandon the ων to obtain a
livelihood . : 153
47. Whether a priest who iowa the ‘Avesths or one Sis
understands the commentary, be more entitled to the
foremost place at a sacred feast 155
48. The advantage and proper mode of celebrating the
ceremonial . . 159
49. Whether it be lawful to bie corn aiid hee it one 80 as
to raise the price for the sake of profit . . 174
50. Whether it be lawful to sell wine to foreigners and infidels 176
51. The sin of drunkenness, and what constitutes immoderate
drinking . ᾿ . . . 178
52. Whether a man who barriihs to deliver wheat ina month,
and takes a deposit, is bound to deliver the wheat if
its market-price has risen enormously . ᾿ 180
53. Whether it be lawful to sell cattle to those of ἃ different
religion . és . . . 7 : : . 182
54. Whether a man without a son can give away his pro-
perty to one daughter on his death-bed; the laws of
inheritance, and when an adopted son must be ap-
pointed, in such a case . ; . 5 - 183
55. Whose duty it is to order the ceremonies after adeath . 187
56. The laws of adoption and family-guardianship . . 188
57. Those who are fit, or unfit, for ete . Igo
58. The three kinds of adoption 191
59. The least amount of property that equates the ἀξδραϊμε:
ment of an adopted son ‘ . . . 192
60. The sin of not appointing an adopted son, or of ἀρροίῆὶ.
ing a dishonest one Ε é . 192
61. The merit and demerit of fatnily-gadrGlanahip . 193
62. The laws of inheritance . ὃ 194
63. Whether it be lawful to seize property from fordeners

and infidels . d ‘ : . . :

196

οι.
92.

CONTENTS.

. The origin of Gayémard, Mashydih, and Mashy4yéih .
. The origin of next-of-kin marriage .
. Regarding the cost of religious rites, and whether a piers 5

fees can be reduced when others will take less .

. The cause of the rainbow . . ‘ . ᾿

. The cause of the phases of the moon .

. The cause of eclipses

. The causes of river-beds

. What things happen oe destiny, aia whit drach

exertion

. The seven heinous sinners, and the eee ‘of avoiding

him who commits unnatural intercourse .

. Whether the stench of such intercourse reaches the ay.
. Whether that stench disturbs the archangels
. Whether the angels raise such a sinner from the dead at

the resurrection . ‘

. Whether it be a good work to kill sic a sinner

. Why such intercourse is a heinous sin . ἢ
. Why adultery is heinous, and how one can atone fot it.
. The sin of not repeating the full grace before drinking

(when one is able to do =) and how one can atone
for it

. Regarding him who does not oidee ceremonies
. About the ceremonies for the living soul
. About him who pays for ceremonies and him who takes

the money without performing them

. Whether a priest must undertake all religious rites
. Whether gifts to the priesthood for ceremonies can be

diminished or increased . -

. The advantages of increasing such gifts

. The harm of diminishing such gifts ; :
. Why it is good to give such gifts . : . :
. About the cost of religious rites in Pars .

. Whether when a man has once resolved to go tito

Pars, with gifts for the priesthood, it be lawful for
him to send another man with the gifts.

. The seven immortal rulers in the region of Khvaniras

before the coming of the good religion . .
The nature and material of the sky ἱ ;
The course and benefit of the water of Arekdvistr .

PAGE
197
199

210

212
213

262

CONTENTS.

CHAP.

93. Tistar’s seizing of water from the ocean to rain it upon
the earth, and his conflict with Apa6sh
94. Conclusion . ὃ . ὃ ὃ .
Episttes oF MAnOsxtHaR wl ltt

ἕῳ

10.

II.

Eprstte I. To the good people of Sirkan,

. Introductory compliments, acknowledging receipt of a

complaining epistle ὁ . .

. Deploring the false opinions in drewlation, owing to the

fiend, about the purification ceremonies . ‘ .

. Excusing any defects in this epistle for various reasons

detailed - . .

. Deprecating the disuse of the Bareakin dns νόθον: as

decreed by his brother; such disuse being contrary
to scripture and the commentaries . . .

. Alluding to the one-sided view of the opinions of the

commentators adopted by the decree they had sent .

. Discussing the different statements of the commentators

as to the number of purifiers and washings,

. Discussing the proper quantities of es to be used,

and the 300 pebbles. . ᾿ .
Regarding the stirring up of the bulls t urine ‘be fetid,
as mentioned in the Sakadim Nask : .

. Deciding that the commentary which teaches the ae

efficient mode of purification is to be followed, when
there are no special reasons for acting otherwise.
Reserving other matters for special instructions to the
priests, but warning them not to obey the decree now
denounced . eo τς .
Arranging for the enforcement of his aedsion: until he
can write further, or come himself; and concluding
with benediction and date . . . en τὰ

Episttz 11. To his brother, Z4d-sparam.

. Acknowledging receipt of a former epistle, and announc-

ing the arrival of aa about his brother’s
reprehensible decree .

. Disapproving of the decree and its mode of dealing mith

the commentaries, whose exact agreement is as un-
likely as the simultaneous occurrence of several
particular conjunctions of the planets . . .

219
282

286

292
298
801

304

* 309

412

416

320

324

331

xii CONTENTS.

CHAP.

3. Exhorting him not to seek for new rules, but to adhere
strictly to the old customs.

4. Reasserting his opinions, and piviceting aciinee the
notion that the decree was in accordance with the
practice of all the purifiers in Iran . ὶ

5. Commenting upon the secrecy with which the degree
had been prepared, and the evil ee re-
sulting from it. .

6. Persuading him to remain steadfast in the faith, aoa
threatening him if he should not . ἣ :

4. Explaining that he had previously written to Sirkan, aiid
would shortly come there himself; but ordering the
appointment of proper purifiers ἢ λ ὃ

8. Mentioning his general epistle to all of the good felon
in Iran, and describing the evil consequences of
continued disobedience, including the possibility of
-his own retreat to foreign lands.

9. Giving further instructions for satisfying the discontented:
and opposing the heterodox; and concluding with-
out date . . : . . ᾿ ‘ :

Epistrz III. To all of the good religion in Iran. For-
bidding the substitution of a fifteenfold washing for the
Bareshnim ceremony; and dated a.y. 250 (A.D. 881). -

APPENDIX: : 20> τ ody. eae lk!
1. Legends relating to Keresdsp
II. The Nirang-i Kust? .
III. The meaning of Khvétik-das
IV. The Bareshnim ceremony . F . . 5
V. Finding a corpse in the wilderness. . .

InpEx. . os
CorRRECTIONS . :

Transliteration of Oriental Alphabets adopted for the
Translations of the Sa¢red Books of the East .

PAGE

336

8341

343

348

35°

352

354

359

INTRODUCTION.

1. GENERAL REMARKS.

THE Pahlavi texts selected for translation in this volume
are distinguished from all others by the peculiarity that both
the name and station of their author and the time in which
he lived are distinctly recorded.

His name, M4ndskihar, son of Ydan-Yim (or Gdsn-
dam), is mentioned in each of the headings and colophons
to the Dadistan-i Dinik and the three Epistles attributed to
him. He is styled simply aérpat, or ‘priest,’ in the head-
ings of Eps. I and II, and aérpat kha d4i, or ‘priestly
lordship, in that of Ep. III; but he is called the rad,
‘pontiff, or executive high-priest,’ of Pars and Kirm4n,
and the farmAadar, ‘director,’ of the profession of priests,
in the colophons to Dd. and Ep. II; and we learn from
Dd. XLV, 5 that the farm4d@4r was also the pes (pai, or
‘leader’ of the religion, the supreme high-priest of the
Mazda-worshipping faith.

Regarding his family we learn, from Ep. I, iii, 10, vii, 5,
that his father, YOd4n-Yim, son of Shahpdhar, had been
the leader of the religion before him; and his own suc-
cession to this dignity indicates that he was the eldest
surviving son of his father, who, in his declining years,
seems to have been assisted by his advice (Ep. I, iii, 11).
We also learn, from the heading of his second epistle, that
Z4d-sparam was his brother, and this is confirmed by the
language used in Ep. II, vi, 1, ix, 6, and by Zad-sparam
being a son of the same father (Eps. I, heading, III, 2);
that he was a younger brother appears from the general
tone of authority over him adopted by MAndsfihar in his
epistles. Shortly before these epistles were written, Zad-
sparam appears to have been at Sarakhs (Ep. II, v, 3), in

xiv PAHLAVI TEXTS.

the extreme north-east of Khurdsan, where he probably
came in contact with the Tughazghuz (Ep. II, i, 12) and
adopted some of their heretical opinions, and whence he
may have travelled through Nivshahpdhar (Ep. II, i, 2,
note) and Shiraz (Ep. II, v, 3, 4) on his way to Sirk4n to
take up his appointment as high-priest of the south (Eps. I,
heading, II, i, 4, v, 9, vii, 1, viii, 1, Zs. I, 0). Soon after his
arrival at Sirkan he issued a decree, regarding the cere-
monies of purification, which led to complaints from the
people of that place, and compelled his brother to interfere
by writing epistles, threatening him with deprivation of
office (Ep. I, xi, 7) and the fate of a heretic (Eps. II, viii, 2, 3,
III, 17-19). That Z4d-sparam finally submitted, so far as
not to be deprived of his office, appears from his still
retaining his position in the south while writing his Selec-
tions (Zs. I, 0), which must have been compiled at some
later period, free from the excitement of active and,
hazardous controversy.

The age in which M4ndséthar lived is decided by the
date attached to his third epistle, or public notification, to
the Mazda-worshippers of Iran; which date is the third
month of the year 250 of Yazdakard (Ep. III, 21), cor-
responding to the interval between the 14th June and 13th
July a.pD. 881; at which time, we learn, he was an old man
(Ep. II, ix, 1), but not too old to travel (Eps. I, iii, 13, xi, 4,
II, v, 5, vi, 4, 6, vii, 3, viii, 4, 5).

His writings, therefore, represent the state of the Zoroas-
trian religion a thousand years ago; and it may be presumed,
from the importance and influentialness of his position, that
his representations can be implicitly relied upon. To detect
any differences there may be between the tenets and reli-
gious customs he describes, and those upheld by Zoroas-
trians of the present time, would require all the learning
and experience of a Parsi priest; but, so far as a European
can judge, from these writings and his own limited know-
ledge of existing religious customs among the Parsis, the
change has been less than in any other form of religion
during the same period.

The manuscripts containing the writings of Mandséthar

INTRODUCTION. XV

are of two classes, one represented in Europe by the codex
No. 35 of the collection of Avesta and Pahlavi manuscripts
in the University Library at Kopenhagen, the other repre-
sented by No. 14 of the Haug Collection of similar
manuscripts in the State Library at Munich, which two
manuscripts are called K35 and M14, respectively, in this
volume. In the former of these classes, represented by
K35, the Dadistan-i Dinik occupies the central third of the
codex; being preceded by a nearly equal extent of other
miscellaneous religious writings of rather later date, resem-
bling a Pahlavi Rivayat; and being followed by a third
series of similar writings of about the same age and extent
as the Dadistan-f Dinik, which includes the Epistles of
Manissihar and the Selections of Zad-sparam. In the
latter class of manuscripts, from which M14 is descended,
the text of the Dadistan-i Dinik contains many variations
from that in the former class, as if it had been revised by
some one whose knowledge of Pahlavi was insufficient to
decipher difficult passages, and who had freely exercised
his editorial license in altering and mutilating the text to
suit his own limited comprehension of it.

The codex K35, which was brought from Persia by the
late Professor Westergaard in 1843, is one of the most impor-
tant manuscripts of the former class, and now consists of
181 folios; but it is incomplete at both ends, having lost
seventy-one folios at the beginning and about thirty-five at
the end. It still includes, however, the whole of the
Dadistan-i Dinik and the Epistles of Mandsihar ; though
its date has been lost with its last folios. But this date can
be recovered from an old copy of this codex existing in India
(here called BK) and still containing a colophon, probably
copied from K35', which states that the manuscript was

1 One reason for supposing that this colophon was so copied is that K35
does not seem older than the date mentioned in it. Another reason is that
the loss of the end of this colophon in BK allows us to assume that it was
followed by another colophon, as is often the case in copies of old MSS. A
colophon that extends to the end of the last folio of a manuscript can never be
safely assumed to belong to that manuscript, because it may have been followed
by others on further folios.

Xvi PAHLAVI TEXTS.

completed by Marzapan Frédin Vahrém Ristém Béndér
Malka-mardan Din-ay4r, on the day Asm4n of the month
Amerédad a.Y. 941 (19th March, 1572), in the district of
the Dahikan in the land of Kirman. The end of this colo-
phon is lost with the last folio of BK, which renders it
possible that the last folio contained the further colophon
of this copy.

That BK is descended from K35 is proved by its con-
taining several false readings, which are clearly due to
mis-shapen letters and accidental marks in K35. And that
it was copied direct from that codex is proved by the last
words of thirty-two of its pages being marked with inter-
lined circles in K35, which circles must have been the
copyist’s marks for finding his place, when beginning a
fresh page after turning over his folios. This copy of K35
has lost many of its folios, in various parts, but most of the
missing text has been recently restored from the modern
manuscript J, mentioned below; there are still, however,
eleven folios of text missing, near the end of the codex,
part of which can be hereafter recovered from TK, de-
scribed below. The independent value of BK is that it
supplies the contents of the seventy-one folios lost at the
beginning of K35, and of about nineteen of the folios
missing at the end of that codex.

A third manuscript of the first class, which may be even
more important than K35, was brought to Bombay from
Persia about fifteen years ago, and belongs to Mr. Teh-
muras Dinshawji Anklesaria, of Bombay, but it has not
been available for settling the texts translated in this
volume. It is here called TK, and is described as still
consisting of 227 folios, though seventy folios are missing
at the beginning and about fourteen at the end. In its
present state, therefore, it must begin very near the same
place as K35, but it extends much further, so as even to
supply nearly half the contents of the eleven folios missing
from ΒΚ ; it does not, however, include the contents of the
last three folios of BK. According to a colophon appended
in this manuscript to the ‘Sayings of Zad-sparam, son of
Yadan-Yim, about the formation of men out of body, life,

INTRODUCTION, Xvii

and soul’ (see Zs. XI, 10, note), some copy of these ‘sayings’
was written by Gépatshah Rist6m Bandar Malké-mardan
in the land of Kirman. This Gépatshah was evidently a
brother of V4hrém, the grandfather of the Marzap4n who
wrote the colophon found in BK and supposed to have
been copied from K35 (see pp. xv, xvi). If, therefore, this
colophon in TK has not been copied from some older
MS., it would indicate that TK is two generations older
than K35.

A recent copy of TK exists in the library of the high-
priest of the Parsis in Bombay, to whom I am indebted for
the information that its text does not differ from that of
K35, at the two points (Dd. XCIII, 17 and Ep. III, 11)
where some omission of text may be suspected.

The manuscripts of the second class appear to be all
descended from an old, undated codex brought to Bombay
from Persia about sixty-five years ago’, and recently in
the library of Mr. Dhanjibh4i Framji Patel of Bombay.
From what is stated, concerning the contents of this codex,
it appears to commence with about three-fourths of the
miscellaneous religious writings, found at the beginning of
BK; and these are followed by the altered text of the
Dadistan-i Dinik, as appears from the copies described
below, but how the codex concludes is not stated. It may,
however, be supposed that it contains as much of the third
series of writings as is found in the manuscript J, a copy of
this codex which ends in Ep. ITI, vi, 2.

This manuscript J belongs to the library of Dastir
JAamAspji Minochiharji in Bombay; it commenced originally
at the same point as the codex just described, and, so far
as it has been examined, it contains the same altered text of
the Dadistan-t Dinik. There is, therefore little doubt that
it was originally copied from that codex, but a considerable

1 There is some doubt about this period. Dastir Peshotanji mentions thirty
or forty years, but in the MS. J, which appears to have been copied chiefly from
this codex in Bombay, the date noted by the copyist of the older part of that
MS. is ‘the day Rashn of the month Khirdad, a.y. 1188’ (21st December
1818, according to the calendar of the Indian Parsis), showing that the codex
must have been at least sixty-four years in Bombay.

[18] b

χΧν PAHLAVI TEXTS.

portion of the additional matter at the beginning of BK
has been prefixed to it at a later date. The oldest portion
of this copy, extending to Ep. I, vii, 4, bears a date corres-
ponding to 21st December 1818; the date of a further
portion, extending to Ep. II, vi, 2, corresponds to 12th
February 1841; and a third portion copied from BK, at the
beginning of the manuscript, is still more recent.

Another copy of this codex, or of the Dadist4n-i Dinik
contained in it, exists in the library of the high-priest of
the Parsis in Bombay; and from this copy the text of the
Dadistan-t Dinik contained in M14 was transcribed.

This latter manuscript consists of two volumes, written
in 1865 and 1868, respectively; the first volume containing
Chaps. I, 1-XX XVII, 9, and the second volume Chaps.
XXXVI, 1-XCIV, 15 of the altered text of the Dadistan-i
Dinik.

Other copies of the Dadistan-t Dinik, which have not
been examined, are to be found in India, but, unless de-
scended from other manuscripts than K35 and the above-
mentioned codex recently belonging to Mr. Dhanjibhai
Frémji, they would be of no further use for settling the
text.

Of the manuscripts above described the following have
been available for the translations in this volume :—K35
for the whole of the Dadistan-i Dinik and the Epistles ;
M14 for the whole of the Dadistan-i Dinik alone; BK for
Dd. I, 1-VI, 31, X, 2-XIV, 32, LXXXVIII, 9-XCIV, 15,
the whole of the Epistles, the legend about the soul of Kere-
sAsp (see pp. 373-381), and the extracts from the Pahlavi
Rivdyat in these codices relating to Khvétik-das (see pp.
415-423); and J for Dd. I, 1-XXXIX, 108; LXX XVIII, 9-
LXXXIX, 14, XCI, 7-XCIV, 15, Ep. I, i, 1-II, ix, 7°, the

1 The text of Chaps. VI, 3-X, 2 has been lost, and recently supplied from J.

2 No copy of the intermediate chapters obtained by the present translator,
and several of the original folios have been lost.

* No copy of the intermediate chapters taken by the present translator.

4 Chaps. LXXXIX, 1-XCI, 7 omitted.

δ᾽ Ep. II, vi, 2-ix, 7 being copied from BK and wrongly inserted in Dd.
XXXVII, 33 (see p. 89, note 5).

INTRODUCTION, xix

legend about Keresdsp, and the extracts relating to
Khvétik-das, Other manuscripts, used for the remaining
extracts translated in the Appendix, will be mentioned in
§ 4 of this introduction.

The existence of two versions of the text of the DAdis-
tan-i Dinik would have been a source of much perplexity
to the translator, had it not been soon apparent that the
version represented by M14 was merely a revision of that
in K35, attempted by some editor who had found much
difficulty in understanding the involved phraseology of
Mandsfihar. There are, undoubtedly, some corrupt words
and passages in K35, where the revised version may be
followed with advantage, but nine-tenths of the alterations,
introduced by the reviser, are wholly unnecessary, and in
many cases they are quite inconsistent with the context.

Under these circumstances it has been the duty of the
translator to follow the text given in K35, wherever it is
not wholly unintelligible after prolonged study, to note all
deviations of the translation from that text (which are
usually small), and merely to mention the variations of the
revised text, so far as they are intelligible, in the notes.

The writings of Mandskihar are certainly difficult to
translate, not only from the involved and obscure style he
affects, but also from the numerous compound epithets he
uses, which are not easy either to understand with certainty,
or to express clearly in English. The only other Pahlavi
writings that approach them in difficulty are those of his
brother, Z4d-sparam, and those of the author of the third
book of the Dinkard, who seems to have also been a con-
temporary writer. Toa certain extent, therefore, an involved
style of writing may have been a failing of the age in which
he lived; and his works, being of an epistolary and hor-
tatory character, would naturally be more abstruse and
idiomatic than simple narrative ; but much of the obscurity
of his style must still be attributed to his own want of clear
arrangement of thought and inadequate, though wordy,
expression of ideas, the usual sources of all obscure and
rambling writing.

When to the difficulty of tracing the thread of an argument

b2

ΧΧ PAHLAVI TEXTS.

through the involved obscurity of the text is added the
perplexity occasioned by the ambiguity of many Pahlavi
words, it can be readily understood that no translation is
likely to be even approximately accurate, unless it be as
literal as possible. The translator has to avoid enough
pitfals, in the shape of false constructions and incorrect
readings, without risking the innumerable sources of error
offered by the alluring by-paths of free translation. If,
therefore, the reader should sometimes meet with strange
idioms, or uncouth phrases, he must attribute them to a
straining after correctness of translation, however little that
correctness may be really attained.

For the purpose of more effectually keeping a curb upon
the imagination of the translator, and indicating where he
has been compelled to introduce his own ideas, all words
not expressed or fully understood in the original text are
italicised in the translation. Occasionally, also, the
original word is appended to its translation, where either
the reading or meaning adopted is unusual, or where a
scholar might wish to know the particular Pahlavi word
translated.

Some endeavour has likewise been made to introduce
greater -precision than has hitherto been attempted, in the
transliteration of Pahlavi words and names, by taking
advantage of the italic system, adopted for this series of
Sacred Books of the East, not only for distinguishing
variations of sound (as in the use of g, ὦ, and s for the
sounds of j, soft ch, and sh, respectively, in English), but
also to indicate the use of particular Pahlavi letters, when
there are more than one of nearly the same sound. Thus,
d is used where its sound is represented by wt; /and r
where they are represented by ) n, v, ἃ, or by 1. Av. 03
v and z where they are represented by 6 &; and sd where
those letters are represented by » 4. If, in addition to
these particulars, the Pahlavi scholar will remember that
the uncircumflexed vowels are not expressed in Pahlavi
characters, and the vowel 6 is expressed, he will find no
particular difficulty in restoring any of the transliterated
words to their original character, by merely following the

INTRODUCTION. XXi

ordinary rules of Pahlavi writing. Without some such
mode! of distinguishing the different Pahlavi letters used
for the same sound, it would be practically impossible to
restore the transliteration of any word, new to the reader,
to its original Pahlavi form. And even the system here
adopted requires the addition of @ and @ to represent the
vowel » a, 4 when one of its turns is omitted in writing
(as in ey ap, dv, used for @jss ap, af; XY adin used for
τ. adin, &c.), and of j or 7 to represent 5 y when it has
the sound of g or English j, in order to distinguish it from
CQ &, g.

The general reader should, however, observe that these
niceties of transliteration are merely matters of writing, as
the exact pronunciation of Pahlavi cannot now be fully
ascertained in all its details. There is every reason to
suppose that the Semitic portion of the Pahlavi was never
pronounced by the Persians as it was written (unless, indeed,
in the earliest times); but to transliterate these Semitic
words by their Persian equivalents, as the Persians certainly
pronounced them, would produce a Pazand text, instead of
a Pahlavi one. If, therefore, we really want the trans-
literation to represent the Pahlavi text correctly, we must
transliterate the Semitic words as they are written, without
reference to the mode in which we suppose that the
Persians used to read them. With regard to the Persian
words, if we call to mind the fact that Pahlavi was the
immediate parent of modern Persian, we shall naturally
accept the modern Persian pronunciation (stripped of its
Arabic corruptions) as a guide, so far as Pahlavi orthogra-
phy permits, in preference to tracing the sounds of these
words downwards from their remote ancestors in ancient
Persian or the Avesta. But the pronunciation of words
evidently derived directly from the Avesta, as is the case
with many religious terms, must clearly depend upon the

1 Dotted letters might be used, if available, instead of italics; but they are
liable to the objection that, independent of the usual blunders due to the
ordinary fallibility of human eyesight, it has been found by the translator that
a dot, which was invisible on the proofs, will sometimes appear under a wrong
letter in the course of printing.

ΧΧΙΙ PAHLAVI TEXTS.

Avesta orthography, so far as the alteration in spelling
permits. These are the general rules here adopted, but
many uncertainties arise in their practical application, which
have to be settled in a somewhat arbitrary manner.

2. THE DApIsTAN-! Dinix.

The term Dédistan-i Dinik, ‘religious opinions or de-
cisions,’ is a comparatively modern name applied to
ninety-two questions, on religious subjects, put to the high-
priest MAnds#ihar, and his answers to the same. These
questions appear to have been sent in an epistle from
Mitré-khdrshéd,. son of Atdv3-mahin, and other Mazda-
worshippers (Dd. heading and I, 2), and were received by
Manisihar, who was the leader of the religion (Dd. I, το,
note), in the month of July or August (Dd. I, 17); but it
was not till September or October, after he had returned
to Shiraz from a tour in the provinces, that he found time
to begin his reply which, when completed, was sent by
a courier (Dd. I, 26) to his correspondents, but at what
date is not recorded.

Regarding the residence of these correspondents, and the
year in which these transactions took place, we have no
positive information. The correspondents seem to have
thanked M4ndséihar for sending them one of his disciples
(Dd. I, 3, 4) to act probably as their high-priest ; and, from
the mode in which the land of Pars is mentioned in Dd.
LXVI, 28, LXXXIX, 1, it seems likely that they were not
inhabitants of that province; but this conclusion is hardly
confirmed, though not altogether contradicted, by the fur-
ther allusions to Pars in Dd. LXVI, 3, 15, 21, LX XXVIII, 1.
With regard to the date of this correspondence we may
conclude, from the less authoritative tone assumed by
MaAndsfihar in his reply (Dd. I, 5-7, 11), as compared with
that adopted in his epistles (Ep. III, 17-19), that he was
a younger man when he composed the Dadistan-i Dinik
than when he wrote his epistles; we may, therefore, pro-
bably assume that the Dadistan-i Dinik was written several
years before A.D. 881.

INTRODUCTION. xxiii

Although the subjects discussed in the Dadistan-i Dinik
cover a wide range of religious doctrines, legends, and
duties, they cannot be expected to give a complete view of
the Mazda-worshipping religion, as they are merely those
matters on which Mitré-khdrshéd and his friends enter-
tained doubts, or wished for further information. It is also
somewhat doubtful whether the whole of the questions have
been preserved, on account of the abrupt transition from
the last reply, at the end of Dd. XCIII, to the peroration
in Dd. XCIV, and also from the fact that a chapter is
alluded to, in Dd. XVII, 20, XVIII, 2, which is no longer
extant in the text.

The questions, although very miscellaneous in their
character, are arranged, to some extent, according to the
subjects they refer to, which are taken in the following
order :—The righteous and their characteristics; the tem-
poral distress of the good; why mankind was created ;
good works and their effects; the account of sin and good
works to be rendered; the exposure of corpses and reasons
for it; the paths, destinations, and fate of departed souls,
with the ceremonies to be performed after a death; the
contributors to the renovation of the universe; the contest
between the good and evil spirits from the creation till the
resurrection ; works of supererogation ; the sacred shirt and
thread-girdle ; apostasy and its prevention; the use of fire
at ceremonies, and other details; duties, payment, and
position of priests; details regarding ceremonies; lawful
and unlawful trading in corn, wine, and cattle, with a
definition of drunkenness; adoption, guardianship, and
inheritance; rights of foreigners and infidels; the origin of
mankind and next-of-kin marriage; the cost of religious
rites; the causes of the rainbow, phases of the moon,
eclipses, and river-beds; things acquired through destiny
and exertion; the sins of unnatural intercourse and adultery;
imperfect prayer before drinking ; ceremonies and payments
for them; the seven immortal rulers before Zaratdst ; the
sky, the source of pure water, and the cause of rain and
storms.

In his replies to these questions Mandskihar displays

XXIV PAHLAVI TEXTS.

much intelligence and wisdom, the morality he teaches is
of a high standard for the age in which he lived, and, while
anxious to uphold the power and privileges of the priest-
hood, he is widely tolerant of all deficiencies in the conduct
of the laity that do not arise from wilful persistence in sin.
The reader will search in vain for any confirmation of the
foreign notion that Mazda-worship is decidedly more dual-
istic than Christianity is usually shown to be by orthodox
writers, or for any allusion to the descent of the good and
evil spirits from a personification of ‘boundless time,’ as
asserted by strangers to the faith, No attempt is made
to account for the origin of either spirit, but the temporary
character of the power of the evil one, and of the punish-
ment in hell, is distinctly asserted.

Although Maniséihar does not mention, in his writings,
any of the lost Nasks or sacred books of the Mazda-wor-
shippers, except the Hasparim (Dd. LXI, 3) and the
Sakadim (Ep. I, viii, 1, 6, 7), he certainly had access to
many Pahlavi books which are now no longer extant ; hence
he is able to give us more information than we find else-
where regarding some of the legendary personages mentioned
in Dd. II, 10, XXXVI, 4, 5, XLVIII, 33, XC, 3; he hints
that the second month of the year (April-May) was called
Zaremaya in the Avesta (Dd. XXXI, 14); and he mentions
two places, instead of one, intermediate between heaven
and hell, one for the souls of those not quite good enough
for heaven, and one for those not quite bad enough for hell
(Dd. XXIV, 6, XX XIII, 2).

The present translation of this work is not the first that
has been attempted. Shortly before the late Professor Haug
left India he delivered a lecture on the Parsi religion to a
large assemblage of Parsis in Bombay, at their request, and
at his desire the sum of goo ripis, out of the net proceeds of
the entrance-tickets sold, was offered as a prize for an edition
of the Pahlavi text of the DAdistan-i Dinik with a Gugarati
translation and glossary. Some years afterwards this prize
was awarded to Mr. Shehriarji Dadabhoy and Mr. Teh-
muras Dinshawji Anklesaria, for their joint Gugarati trans-
lation of the work, which still, however, remains unpublished

INTRODUCTION. XXV

for want of funds, and has, therefore, been inaccessible to
the present translator.

3. THE EPISTLES OF MANOSKSHAR.

It has been already stated (see pp. xiii, xiv) that Zad-
sparam, a younger brother of MAndséihar, after having been
at Sarakhs, in the extreme north-east of Khurdsén, where
he seems to have associated with the heretical Tughazghuz,
was appointed high-priest of Sirkan, south or south-west of
Kirman'. Shortly after his arrival there he issued a decree,
regarding the ceremonies of purification and other matters,
which was so unpalatable to the Mazda-worshippers of that
place that they wrote an epistle to MAndséihar, complaining
of the conduct of his brother (Ep. I, i, 2, ii, 1).

In reply to this complaint, which was sent by a special
courier (Ep. I, i, 2), and after going to Shiraz and holding
a general assembly of the priests and elders (Ep. II, i, 11),
Mandséihar wrote his first epistle, completed on the 15th
March 881 (Ep. I, xi, 12), in which he condemned the
practices decreed by Zad-sparam, to whom he sent a
confidential agent, named Yazd4n-panak (Ep. I, xi, 1, 2, 6,
10, II, vii, 2), with a copy of this epistle and a further one
to himself, which has not been preserved, for the purpose
of inducing his brother to withdraw his decree and conform
to the usual customs.

It would appear that Yazd4n-panak was not very suc-
cessful in his mission, as we find MAandskihar writing a
general epistle (Ep. III) to all the Masda-worshippers in
Iran, in the following June or July (Ep. III, 21), denouncing
as heretical the mode of purification decreed by Zad-
sparam, and ordering an immediate return to former
customs. At the same time (Ep. II, vii, 2, viii, 1) he wrote
a second epistle (Ep. II) to his brother, as he had already

1 The city of Kirman was itself called Strgan, or Sirgan, in the middle ages,
and is evidently mentioned by that name in Ouseley’s Oriental Geography,
Pp. 139, 143, though the Sirgan of pp. 138, 141 of the same work was clearly
further south. Which of these two towns was the Sirkan of these epistles, may,
therefore, be doubtful.

xxvi PAHLAVI TEXTS.

promised in Ep. I, xi, 2, and, after referring to an epistle
(now lost) which he had received from Zad-sparam in the
previous November or December, he proceeded to enforce
his views by a judicious intermingling of argument,
entreaty, and threats. He also contemplated making
preparations (Ep. I, xi, 4, II, vii, 3) for travelling himself
to Sirkan, notwithstanding his age (Ep. II, ix, 1), to
arrange the matters in dispute upon a satisfactory basis.
Whether he actually undertook this journey is unknown,
but that his brother must have finally submitted to his
authority appears from Zad-sparam retaining his position
in the south, as has been already noticed (p. xiv).

The matter in dispute between Zad-sparam and the
orthodox Mazda-worshippers may seem a trivial one to
people of other religions, but, inasmuch as the ceremonial
uncleanness of a person insufficiently purified after contact
with the dead would contaminate every one he associated
with, the sufficiency of the mode of purification was quite
as important to the community, both priests and laity, as
avoidance of breach of caste-rules is to the Hindd, or
refraining from sacrifices to heathen gods was to the Jew,
the early Christian, or the Muhammadan. And much
more important than any disputes about sacraments,
infallibility, apostolic succession, ritual, or observance of
the Sabbath can possibly be to any modern Romanist or
Protestant.

In his mode of dealing with this matter MAndskihar
displays at once the moderation and tact of a statesman
accustomed to responsibility, the learning and zeal of a
well-informed priest, and the kindly affection of a brother.
That he was not without rivals and enemies appears from
his casual allusions to Zaratist, the club-footed, and Atav3-
pad in Ep. II, i, 13, v, 14, ix,11; but in all such allusions, as
well as in his denunciation of heretical opinions, he refrains
from coarse invective, and avoids the use of exaggerated
language, such as too often disfigures and weakens the
arguments in polemical discussions.

Indirectly these epistles throw some light upon the con-
dition of the Mazda-worshippers after more than two

INTRODUCTION. XXVil

centuries of ceaseless struggle with the ever-advancing
flood of Muhammadanism which was destined to submerge
them. Shiraz, Sirkan, Kirm4n, Rai, and Sarakhs are still
mentioned as head-quarters of the old faith; and we are
told of assemblies at Shiraz and among the Tughazghuz,
the former of which appears to have had the chief control
of religious matters in Pars, Kirman, and the south, acting
as a council to the high-priest of Pars and Kirm4n, who was
recognised as the leader of the religion (Dd. XLV, 5). We
also learn, from Ep. I, iii, 11, II, v, 14, that the leaders of
the Mazda-worshippers, if not their high-priests, were still
in the habit of maintaining troops; and, from Ep. 11, i, 9,
that when a high-priest became very old his worldly duties
were performed by four of the most learned priests, forming
a committee, which had full authority to deliberate and act
for him in all worldly matters. Manfskihar even speaks of
emigrating by sea to China, or by land to Asia Minor
(Ep. IT, viii, 5), in order to escape from the annoyances of
his position.

But the statements which are most important to the
Pahlavi scholar, in these epistles, are the date attached to
the third epistle, corresponding to A.D. 881, and the men-
tion of Nishahpdhar in Ep. I, iv, 15,17 as the supreme
officiating priest and councillor of king Khdsr6é Néshirvan
(A.D. 531-579), engaged apparently in writing commen-
taries on the Avesta. The date of these epistles not only
limits that of the Dadistan-i Dinik to the latter half of the
ninth century, but also fixes those of the larger recension of
the Bundahis and of the latest revision of the Dinkard
within the same period, because it is stated in Bd. XXXITI,
10, 11 that the writer of that chapter was a contemporary
of Zad-sparam, son of Yad4n-Yim, and Atdr-pad, son of
Hémid, the former of whom was evidently the brother of
MAanis4ihar, and the latter is mentioned in Dinkard III,
ccccxiii as the latest editor of that work. The actual com-
piler of a great part of the Dinkard (especially of the fourth
and fifth books) was, however, the somewhat earlier writer
Atdr-frobag, son of Farukhfizad (Dd. LXXXVIII, ὃ, Ep. I,
iii, 9). The name of Nishahpdhar is also mentioned as that

XXVIil PAHLAVI TEXTS.

of a commentator in the Pahlavi Vendidad and Nirangistan,
which works must, therefore, have been revised since the
middle of the sixth century. And as we are informed in
the book of Ard4-Viraf (I, 35) that ‘there are some who call
him by the name of Nikhshahpdar,’ we ought probably to
refer that book to the same age. These epistles, therefore,
enable us, for the first time, to fix the probable dates of the
latest extensive revisions of six of the most important Pah-
lavi works that are still extant; and from the relationship
of these to others we can readily arrive at safer conclusions,
regarding the age of Pahlavi literature in general, than have
been hitherto possible.

4. THE APPENDIX.

For the sake of elucidating certain matters, mentioned in
the writings of Mandséihar, further information than could
be given in the foot-notes has been added in the shape of
an appendix.

To a brief summary of the Avesta legends, relating to
the ancient hero Keres4sp, has been added a translation of
a Pahlavi legend regarding the fate of his soul, in which
several of his more famous exploits are detailed. This
legend is found in the Pahlavi Riv4yat preceding the
Dadistan-i Dinik in the manuscripts BK and J, and is
evidently derived from the fourteenth fargard of the Sddkar
Nask, whose contents, as described in the ninth book of
the Dinkard, are also given. It is likewise found in the
later Persian Rivayats, with several modifications which
are duly noticed.

The Nirang-i Kusti, or ceremony of tying the sacred
thread-girdle, is also described in detail, with a translation
of the ritual accompanying it, partly from actual observa-
tion, and partly from Gugardati accounts of the rite.

It having become necessary to ascertain with certainty
whether the term ‘next-of-kin marriage’ was a justifiable
translation of khvétQk-das, as used by Pahlavi writers,
an extensive examination of all accessible passages, which
throw any light upon the meaning of the word, has been

INTRODUCTION. ΧΧΙΧ

made. The result of this enquiry can be best understood
from the details collected, but it may be stated in general
terms that, though ‘ marriage among kinsfolk’ might fairly
represent the varying meaning of khvétik-das in dif-
ferent ages, its usual signification in Pahlavi literature is
more accurately indicated by ‘next-of-kin marriage.’

Some apology is perhaps due to the Parsi community for
directing attention to a subject which they consider dis-
agreeable. But, by the publication of a portion of the
Dinkard, they have themselves placed the most important
passage, bearing on the subject, within the reach of every
European Orientalist ; thus rendering it easy for any pre-
judiced translator to represent the practice of such mar-
riages as having been general, instead of their being so
distasteful to the laity as to require a constant exertion of
all the influence that the priesthood possessed, in order to
recommend them, even in the darkest ages of the faith.
To avoid such one-sided views of the matter, as well as to
hinder them in others, has been the special aim of the
present translator in trying to ascertain the exact meaning
of the obscure texts he had to deal with.

The translations from the Pahlavi Vendiddd, regarding
the Bareshnim ceremony and the purifications requisite
after finding a corpse in the wilderness, will be found neces-
sary for explaining many allusions and assertions in the
Epistles of Mandsfihar.

The text followed in all passages translated from the
Dinkard is that contained in the manuscript now in the
library of Dastdr Sohr4bji Rustamji, the high-priest of the
Kadmi sect of Parsis in Bombay. It was written A. D. 1669,
and was brought from Persia to Surat by Mull4 Bahman in
1783. All other known copies of the Dinkard are descended
from this manuscript, except a codex, brought from Persia
by the late Professor Westergaard in 1843, which contains
one-fifth of the Dinkard mostly written in 1574, and is now
in the University Library at Kopenhagen.

For translations from the Pahlavi Vendidad the text
adopted, wherever available and not evidently defective,
has been that of L4, a manuscript of the Vendidad with

ΧΧΧ PAHLAVI TEXTS.

Pahlavi, Z. and P. IV, in the India Office Library in London.

‘The date of this manuscript has been lost with its last
folio, but its text is in the same handwriting as that of three
others, in Kopenhagen and Bombay, which were written
A.D. 1323-4. A considerable portion of the beginning of
this manuscript has also been lost, and is replaced by
modern folios of no particular value.

In conclusion, the translator must take the opportunity
of thankfully acknowledging the kindness and readiness
with which Dastdr Peshotanji Behramji Sanjana, the high-
priest of the Parsis in Bombay, and Dastir Jamaspji Mino-
chiharji JamAsp-Asd-n4, of the same city, have always
furnished him with any information he applied for, not
only on those matters specially mentioned in the foot-
notes, but also on many other occasions,

E. W. WEST.

MUNICH,
September, 1882.

ABBREVIATIONS USED IN THIS VOLUME.

Acc. for accusative case ; Af. Zarat. for Afring4n-i Zaratfst ; anc.
Pers. for ancient Persian; App. for Appendix to this volume ; Ar.
for Arabic; AV. for the Book of Arda-Viraf, ed. Hoshangji and
Haug; Av. for Avesta; B2g for Persian Rivayat MS. No. 29 of
the University Library in Bombay ; Bd. and Byt. for Bundahis and
Bahman Yast, as translated in vol. v of this series; BK for an old
imperfect copy of K35 written in Kirm4n, but now in Bombay;
Chald. for Chaldee ; comp. for compare ; Dd. for Dadistan-t Dinfk,
as translated in this volume; Dk. for Dinkard; Ep. for Epistles of
M§fnfséihar, as translated in this volume; Farh. Okh. for Farhang-i
Oim-khadfik, ed. Hoshangji and Haug ; Gen. for Genesis ; Haug’s
Essays for Essays on the Sacred Language, Writings, and Religion
of the Parsis, by M. Haug, 2nd edition; Hn. for Hadékht Nask,
as published with AV.; Huz. for Huzvaris; Introd. for Introduc-
tion; J. for Dd. MS. belonging to DastQr Jamaspji Minochiharji
in Bombay; K35 for Dd. MS. No. 35 of the University Library in
Kopenhagen; L4 for Vend. MS. No. 4 of the India Office Library
in London; Lev. for Leviticus; Ms5, M7, Mro, Μι4 for MSS.
Nos. 5, 7, 10, 14 of the Haug Collection in the State Library in
Munich; Mkh. for Mainyé-i-khard, ed. West; n. for foot-note;
nom. for nominative case; p. for page; Pahl. for Pahlavi; P4z. for
Pazand; Pers. for Persian; p. p. for past participle; Sir. for
Sirozah, ed. Westergaard; Sls. for Shayast-l4-sh4yast, as trans-
lated in vol. v of this series; TD for Bd. MS. belonging to
Mr. Tehmuras Dinshawji in Bombay ; TK for Dd. MS. belonging
to the same; trans. D. for translated by Darmesteter, in vol. iv of
this series; Vend., Visp., and Yas. for Vendidad, Visparad, and
Yasna, ed. Spiegel; Yt. for Yast, ed. Westergaard; Z.D.M.G. for
Zeitschrift der deutschen morgenlandischen Gesellschaft; Zs. for
Selections of Zid-sparam, as translated in vol. v of this series.

Ξε τ τα τσ ΥἜΞΞΞΞΞΞΕ. ET RT PS

A A

DADISTAN-I DINIK

OR
Φ

THE RELIGIOUS OPINIONS

OF
MANUSKIHAR, SON OF YUDAN-YIM,
" DASTOR OF

PARS AND KIRMAN,

A.D. 881.

[18]. Β

OBSERVATIONS.

1. For all divisions into chapters and sections the translator is
responsible, as the manuscripts merely indicate the beginning of
each question and reply.

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

3. Italics occurring in Oriental words, or names, represent
certain peculiar Oriental letters (see the ‘ Transliteration of Oriental
Alphabets’ at the end of this volume). The italic d, J, 2, r, Ὁ may
be pronounced gs in English; but g should be sounded like j, Av
like wh, & like ch in ‘church,’ s like sh, and 2 like French j.

4. In Pahlavi words the only vowels expressed in the original
text are those circumflexed, initial a, and the letter 6; italic d is
written like t, r and / like n or the Avesta ο, v and g like g, and ad
like 4 in the Pahlavi character (see the latter part of § 1 of the
Introduction).

5. Inthe translation, words in parentheses are merely explanatory
of those which precede them.

6. For the meaning of the abbreviations used in the notes, see
the end of the Introduction.

ἡ. The manuscripts mentioned are :—

BK, an old imperfect copy of K35 written in Kirm&n, but now
in Bombay.

J (about 60 years old), belonging to Dast(ir Jamaspji Minochi-
harji in Bombay.

K35 (probably written a.p. 1572), No. 35 in the University
Library at Kopenhagen; upon the text of which this translation
is based.

Mg (written a.p. 1723), ἃ MS. of miscellaneous texts in Persian
letters, No. 5 of the Haug Collection in the State Library at
Munich.

Mr4 (a modern copy of a MS. in the library of the Parsi high-
priest in Bombay), No. 14 in the same Collection.

TD, a MS. of the Bundahis belonging to Mébad Tehmuras
Dinshawji in Bombay.

a A

DADISTAN-! DINIK.

Some chapters of the enquiries which Mitré-
kharshéd, son of Atdvd-mahdn', and others of the
good religion made of the glorified (anoshaké-
riban) MAndséthar’, son of YOdan-Yim, and the
replies given by him in explanation.

Cuapter I,

o. Through the name and power and assistance
of the creator Afhaymazd and all good Jéeings,
all the heavenly and earthly angels, and every
creature and creation that Adhaymazd set going
for his own angels and all pertaining to the celestial
spheres.

1 The name AtOr-m4h4n occurs in a Pahlavi inscription,
dated a.y. 378 (a.D. 1009), in one of the Kanheri caves, near
Bombay (see Indian Antiquary, vol. ix, pp. 266, 267), and
Adharm4h is mentioned in Hoffmann’s Ausztige aus syrischen
Akten persischer Martyrer (Leipzig, 1880), p. 203; so that this
name must have been commonly used by Parsis in former times,
though unknown now.

3 He calls himself pontiff and director of the priests of PArs
and Kirm4n in a.y. 250=4.pD. 881, and was, therefore, the leader
of the religion (see Chaps. XLV, 5, XCIV, 13, and Ep. III, 21).
Besides these titles of pésfipf, ‘leader,’ farm4d4r, ‘director,’ and
rad, ‘pontiff or executive high-priest,’ he is also called aérpat
kh @4i, ‘ priestly lordship,’ in the heading to Ep. III, and has the
general title aérpat, ‘ priest,’ in those of Ep. land II. The reading
of the name of his father, Yad4n-Yim (Pers. Guvan-Gam, ‘the
youthful Gamshéd’), is merely a guess; the Parsis read either
Géshna-gam or Géd4n-dam; and, perhaps, Gfishna-dam, ‘breathing
virility,’ is a likely alternative reading.

B 2

4 DADISTAN-{ Dinik.

1. Zo those of the good religion, who are these
enquirers owing to devout force of demeanour and
strength of character, the type of wisdom and
standard of ability—and of whom, moreover, the
questions, seeking wisdom, contemplating good
works, and investigating religion, are specified—the
blessing anzd reply of MAndsé#ihar, son of Yddan-
Yim, are these:—2. That is, forasmuch as with
full affection, great dignity, and grandeur you have
blessed me in this enquiring epistle’, so much as
you have blessed, axd just as you have blessed, with
full measure and perfect profusion, may it happen
fully likewise unto you, in the first place, and ¢o your
connections, separately for yourselves and depen-
dents; may it come upon you for a long period, and
may it be connected with a happy end.

3. As το that which you ordered to write about
wishes for an interview and conversation wth me,
and the friendliness and regard for religion of your-
selves and our former discip/e? (lanmanak kadmén)
—who is a servant of the sacred beings (yazd@4n6)°
and a fellow-soldier in struggling with the fiend,
alike persistent in reliance upon the good religion
of Mazda-worship—I am equally desirous of that
one path of righteousness when z¢s extension is to
a place in the best existence‘, avd equally hopeful

1 Regarding this epistle, nothing further is known that can be
gathered from the text of this reply to it, which gives the substance
of the questions it contained.

3 This disciple appears to have been previously sent by M4nf-
skihar to the community he is addressing, most probably to serve
as their high-priest.

5 The word is plural, like Elohim in the book of Genesis, but
it means ‘God’ in Pers an.

4. Another name for Garédm4n, the highest heaven, or dwelling
of Adharmagd (see Sls. VI, 3, 4).

CHAPTER I, I-6. . 5

of resurrection (4khezisnd) at the renovation of
the best existence?, 4. As το the interview and
important conversation of that asciple of ours
(m4nak), and his going, and that also which he
expounded of the religion—that of him who is
intimate in interview and conversation with him who
is wise and righteous the stunted? good works are
then more developing’—and as ¢o the degree of
praise which you ordered to write concerning me,
much greater than reason, and the important state-
ments full of the observations of friendship as to
kind regards, my course about these is also chad
which /eads to gratitude.

5. That which you ordered to write about the
way of knowing and understanding not being for
any one else but for your servant, was owing to your
affection, and for the sake of kind regard; but on
account of the importance of truth z¢ is more
expressly to be regarded as being proper to write
also to other spiritual ὁ men, as to the learning which
is more fully studied by them. 6. For even with
the perplexing struggle of the fiend, azd the grievous
devastation and collapse (nizérih) which have hap-
pened to religious people, after all, through the
persistence (khvAparth) of the sacred beings even

1 That is, when this transitory world is purified and made
permanent, so as to form a part of heaven, which is expected
to take place at the resurrection.

2 Pahl. kazd, which may be compared with Pers. kas, ‘distorted,’
or may be a miswriting of Pahl. kas, ‘small.’

3 The modern MSS., M14 and J, add ‘and those which are
great are more attainable.’

‘ The word is mainék (minavad), but the omission of one
stroke would make it magdg, ‘priestly,’ which was probably the
original reading.

6 DADISTAN-! DINK.

now ¢here are pontiffs (radan6), priests, high-priests,
judges, and also other religious leaders of those of
the religion in various quarters. 7. Moreover, the
other priests avd spiritual! men ere enumerated
have well considered the commentary (zand) of the
text (mAnsar) which is muttered, are acquainted
with opinions explaining the religion, avd are, in
many places, the cause of preferring good works;
with whom also, on account of ¢he/y understanding
and knowing about such opinions, the sacred beings
are pleased.

8. The desires expressed, and the good wishes
as to what is mine and as happened 20 me, which
you ordered to write, are likewise marks of friend-
ship and kind regard, and owing to them a like
measure of friendship and kind regard becomes
your ? own.

9. As ¢o that which you ordered to write in much
friendship azd commendation and profusely about
me—as regards the administration of the realm
(késhvar dastdbarth), of the unity without coun-
terpart (dadigarih), and the singleness co-extensive
with any duality—if the writing of that, too, were
owing to your friendship, even then it seemed 4o
me disquieting, owing to this dezzg so much praise.
το. If in these times and countries ¢here be an
understanding of the time and a boasting about any
one, if ἐξ de graceful as regards him who is a leader
of the religion (41 πὸ pést pat) of long-continued faith,
I consider it not suitable for myself*. 11. Though

1 See p. 5, note 4. * All MSS. have ‘ thy.’

5 Although he was himself the ‘director of the profession of
priests’ of Pars (see Chap. XCIV, 13), an office which was then
equivalent to that of ‘leader of the religion’ (see Chap. XLV, 5).

CHAPTER I, 7-16. 7

the praise of a leader (58), 48 τ), raised by agreeable
voices 1, is uttered about me, yet I am not pleased
when they extol my greatness more than that of
their own leader; for my wish is for that praise
which is due to my own rank and similar limits, and
seems suitable to me; and humility in oneself is as
correct as grandeur among inferiors.

12. That which is about the lengthy writing of
questions, as 20 your worldly circumstances (stiha-
nth) and worldly affairs, as also shown this, that
I should write a reply at a time in which I have
leisure. 13. That is more important on account of
your well-expressed questions and boldness about
ambiguous answers, and your ardent desire for the
setting aside of time; for the setting aside, or not
beginning, of a reply is implied. 14. But owing to
the perplexing? struggle on account of the fiend
there is little leisure for quick and searching thought,
and owing to that which is undecided® there zs lzttle
for indispensable (frézv4ntk6) work.

15. As to a reply at a period of leisure time, the
occurrence of the time appointed is manifested in
everything, apart even from the kind regards of
friendship, and the-collection of information whereby,
owing to my little leisure, it is declared unto you.
16. And I have, too, this confidence, that your
questions are written with religious faith and desiring
religious decision; ad in the reply the statement
of reasons from revelation (ἀπὸ) is manifold, for

τ This translation of mand-advazikd-4khegaké is somewhat
doubtful.

3 Or ‘ prodigious.’

* That is, awaiting the high-priest’s judicial and ecclesiastical
decision.

8 DADISTAN-! DINfK.

guidance which is not destitute of wisdom and which
is without risk from every kind of importunity ".

17. And ¢his same epistle? came in the month
Tir, at such season as, owing to entreaties for three
years from the country-folk (désik4n6), and the
burden of troubles of the offspring (sarak6) of those
of the good religion, the much importunity for
arranging what was undecided among them—which,
inasmuch as I had no power about investigating that
trouble and suffering, was the more indispensable—
the arrangements for the preservation and education
of disciples‘, amd many private matters which had
accumulated, I obtained no opportunity for properly
looking over these same questions till the month
Shatvatyvé 5, when I came to Shirdz® and had aé¢
various times a little leisure.

18. And I looked over these same questions; and
when I saw the compact writing (ham-dédakth4-
yektitbdnisnth) it then seemed to me more impor-
tant to make each chapter of the questions separate
and more explanatory. 19. And I gave the ques-
tions to a writer, in the same copy which you ordered
to write, and instructed 42m to write the various
chapters, every single question in one chapter; and
the several opinions, both due to my acquaintance
with the religion and my remembrance in perfection,

1 Or ‘ over-persuasion.’ 2 See § 2.

δ The fourth month of the Parsi year, which corresponded to
July-August in the time of MAnfséthar.

“ That is, candidates for the priesthood and young priests.

δ The sixth month of the Parsi year, which then corresponded
to September—October.

* From this it would appear that the D4distan-f Dintk was
written at Shirdz which, being the principal city of Pars, was
probably the high-priest’s usual residence.

CHAPTER I, 17--23. 9

both of the decisions (dastébarth) of the ancients
and as regards wisdom, are the replies I intend to
write below the questions.

20. When there is nothing in such as you ask,
concerning which I consider such otherwise, as I
write, than what is like that which was once advisedly
our different opinion from those high-priests of the
ancients who weve better and wiser, and have become
our lord (ahv6), master (rad), and high-priest, I
have written that!, even though the wswa/ decision
on the same subject is such as our high-priests, who
are of our family, Zave maintained in particular.
21. Afterwards, moreover, about the sayings of that
high-priest whose custom is otherwise there is no
difference of opinion expressed*; and if there be any
one for whose opinion I ave acquired perfect rever-
ence, a priestly man acquainted with the religion,
who understands axa who manages intelligently, by
holding in reverence the ancient treatises and truth,
and the sayings of the high-priests, whatever of hes
is to the purpose, as regards the reply, this also is
written as successful illustration.

22. If owing to such cause it be not fully perceived,
or regarding the decision z¢ ὅσ not clear, z¢ is chiefly
not owing to the incompleteness of the decision of
revelation in clearness of demonstration and correct-
ness of meaning, but owing to our incomplete attain-
ment to understanding the authoritative decrees
(nikézak fragdftd)§ of the religion. 23. From the

1 That is, his own different opinion apparently, but the writer's
sentences are often so involved as to confuse the reader.

? Meaning, apparently, that he does not propose to mention the
opinions of others unless he approves of them.

δ The MSS. have fragfitd, possibly Pers. ἕατρ ἃ, ‘ miracle.’

10 pApIsTAN-f DiNfK.

imperfection (avéhth) of that also which is asked
of us the hasty thinking, notably therein, owing to
the grievousness of the times, is even till now
devoid of a distinct knowledge, interpreting the
texts about the compassion of the good spirits, and
regarding a clearer demonstration of the exposition
of revelation which is thereby! more fully declared,
as regards religious practice, from two sources, one
is from the treatises which are an exposition of the
rules and wisdom of the leader of the religion, and
one—which is more descriptively expressed (m4a!t-
gandtar hankhetdnt6)—is the writings (vutak6)
of various glorified ancients, those who were the
great leaders of those of the primitive faith’.
24. Owing to that?, as their writings (nipik4n)
about the demonstration of reasons, on account of
depth av@ minute wording, are not well known, even
to minute observers and penetrative (véhramak6)
understandings, and through the little diffusion
(frag6-padikhath), likewise, of difficult words,
there may be doubts among the less intelligent, so,
about the purport of ‘hese same questions, if there
be anything which is wanted by you more clear and
more plain in meaning, ov a nearer way to a true
interpretation, not without clearness, of azy decision
of a learned leader of the religion, 1 wll give
a reply, whenever you ask and I am able, so far as
my knowledge and want of power permit.

25. When one has to observe the nature of the
attributes (géh4r4nd) of the sacred beings the

1 That is, revelation is declared by the exposition.

3. The true Masda-worshipping religion in all ages, both befére
and after the time of Zarat(ist (see Sls. I, 3).

5. Want of knowledge referred to in ὃ 23.

CHAPTER I, 24--11, 3. II

investigator's great advantage is the perfection,
peace, equipment with righteousness, and fiend-
destroying power of his own people; azd since you
are made aware of the result of wishes and actions,
and are directed by me, many new blessings also
arise from you.

26. That which is written to you yourselves and
unto all, in the beginning and even the end, is com-
pletely adapted to your own several wants; may it
have an exalted end, with one courier (aé-baridé)
and continuously from beginning to end, and also
perpetually !

27. A fair copy (bfirzisniké pa&ind) of the
questions, as well as the replies, is this; so that,
when there is nothing in it which owing to that
cause' is different, I am of opinion as is fere
written,

Cuapter II.

1. First you ask thus: Why is a righteous man
created better than the stars and moon azd sun
and fire of Athaymazd, and is called in revelation
greater and better than the spiritual creation, and
also than that which is worldly ?

2. The reply is this, that the greatness and
goodness of advance in wisdom and just judgment
over the creatures arise from proficiency (hfinar).
3. Justice is the one good proficiency over the
creatures, the means of wisdom are great, and
praise bestowed is the most effectual performance

1 Owing to the copying. The sentence is equivalent to the
modern phrase, ‘errors excepted.’

12 DADISTAN-{ DINIK.

of what is desirable (kAmisn-karth). 4. For all
three are mutually connected together; since the
manifestation of justice is through wisdom, and its
advantage is the performance of what is desirable
for the creator; wisdom is the performance of
what is desirable for the requirements of the
creator, and its weapon (zén6) is justice; and the
desire of the creator, which is progress, is in
wisdom with justice. 5. All three are great among
the creatures, and their lodgment in the superior
beings and righteous men is spiritual, in the spirit
which is the pure guardian angel!, zz the under-
standing for encountering, averting, smiting, and
prostrating (khvapak) the fiend, zz the army of
angels, and zz the sovereignty of the far-seeing
(dair-vén4k6)? spirit, Afhaymazd; and, materially,
in the worldly equipment and mutual connection
of body and life. 6. And their appliances are the
wisdom and worldly efficacy of treatises on the
wise adoption of good thoughts, good words, and
good deeds, avd the relinquishment and discon-
tinuance of evil thoughts, evil words, azd evil
deeds. 7. And their acquirer is the worldly ruler
who is providing for Atharmazd, and approving
and stimulating the pure religion, a praiser of the
good and pure creator, and a director of persistence
in destruction of the fiend. 8. And in the pro-

1 The fravahar or fravashi, which is the prototype or spiritual
counterpart supposed to have been created in the beginning for
each good creature and creation afterwards produced, whether
material or immaterial, and whose duty is to represent the creature
and watch over its interests in the spiritual world.

3 This word is badly written in K35, so that it has become
z6rinak in later MSS., which might perhaps mean ‘strength-
exerting,’

CHAPTER II, 4-, 0. 13

mulgation (ribaké-dahisnth) of the good and
religious liturgy (m4nsar), the coming of the good
cause of the resurrection, and the production of
the renovation of the universe! are his cOoperation
and his own thanksgiving; and over the creatures
of ¢hzs prior world e is a guardian, defender, and
manager.

9. And such rulers are great and pre-eminent;
yet every man is not for that greatness, but it is
mentioned as to superior beings and concerning
righteous men, in whom it 4as arisen, and the best
are the three who are the beginning, middle, and
end of the creation. 10. One is the pure man,
GAyémard, who was its first rational praiser; he
in whose keeping was the whole creation of the
sacred beings, from z¢s beginning and immaturity
unto the final completion of the worldly creatures,
over which was the exercise of goodness of his
well-destined progeny, such as Héshang, Takh-
mérup, Yim, and FrédGn’, such as the apostles
of the religion, like Zaratast, Hdshédar, and Hfishé-
dar-m&h *, and the producers of the renovation of
the universe, like Sésh4ns‘, Réshané-4ashm, and

1 Which is expected to take place about the time of the resur-
rection (see Bd. XXX, 32).

* The first four rulers of the world (omitting the usurper
Dahak) after Gayémard (see Bd. XXXI, 1-3, 7). The five names
of these primeval sovereigns are corruptions of the Avesta names,
Gaya-maretan, Haoshyangha, Takhm6-urupa, Yima, and Thraé-
taona. The third name is always written T&akhméridd in Dd.

5 Corruptions of Av. Zarathustra, Ukhshyad-ereta, and
Ukhshyad-nemangh. The last two are future apostles still
expected by the Parsis to restore their religion to its original
purity, in preparation for the resurrection (see Bd. XXXII, 2-10,
Byt. III, 13, 43-48, 52, 53).

‘ Av. Saoshyas. The last of the future apostles, in whose

14 DApISTAN-? DiNfk.

Khor-Zashm'. 11. The approver? of the enter-
prises (ribak-dahisnth4) of cdoperators, the
purely-praising and just worshipper of the sacred
beings through the strength of the spirit, the dis-
abler of the worldly activity of the fiend as regards
worldly bodies, and the one of pure religion—which
is his charge (spér)3, the revelation of the place
of the beneficent spirit and of the destruction of
the depravity of the evil spirit*, the subjugation
(khvApisn6) of the fiend, the completion of the
triumph of the creator, and the unlimited progress
of the creatures—is the upholder of Mazda-worship.
12. And likewise through the goodness of GAyé-
mara, which is the begetting of Zaratdst, he is also
just; likewise through the goodness of Sdsh4ns,
by which he is the progeny of Zarattst, he is also
progressive in every good thought, good word, and
good deed, more than the creatures which .are
produced with a hope of the religion, and equally
thankful. 13. And one is the producer of bodies ®,

time the universe is expected to be renovated and the resurrection
to take place (see Bd. XXX, 4-27, XXXII, 8, Byt. III, 62).

1 These two names, which mean ‘bright-eyed’ and ‘sunny-
eyed,’ are the Av. Raokas-Aaéshman and Hvare-faéshman
of Fravardin Yt. 128 (see also Chap. XXXVI, 4).

2 This is Zaratist (see ὃ 12), the righteous apostle of the middle
portion of the history of creation referred to in ὃ 9.

8. Or ‘which is wholly his.’

‘ These two spirits are supposed to be the authors of all the
good and evil, respectively, that exists in creation. They appear,
originally, to have been both supposed to spring from Aflharmasd,
who speaks of ‘the more beneficent of my two spirits’ in Yas.
XIX, 21; but in later times, and throughout the Pahlavi literature,
the beneficent spirit is identified with Aflharmazd, and the origin
of the evil spirit is left in obscurity.

5 The renovated bodies of the future existence which are pre-
pared for mankind at the resurrection (see Bd. XXX, 4, 7, 25-27).

CHAPTER [1,11 -- Π|, 2. 15

the renovator (frashagar) Sdéshdns, who is the
putter down, with complete subjugation from the
world, of the glorification of fiends and demons,
and of the contention with angels in apostasy and
heterodoxy of various kinds and unatoned for;
and the completer of the renovation through the
full continuance of the glorification of the angels,
and the perfect continuance of the pure religion.

14. And through that excellent, unblemished,
brotherly work? suck a ruler may be seen above
the sun with swift horses, the primeval luminaries,
and all removal of darkness, the advance of illumi-
nation which is the display (tégisn6) of the days
and nights of the world. 15. Regarding the same
completion of the renovation of the universe it is
said in the revelation of the Mazda-worshippers,
that this great light is the vesture of the like
righteous men.

Cuapter III.

1. The second is that which you ask thus: For
what purpose is a righteous man created for the
world, and in what manner is it necessary for him
to exist in the world ἢ

2. The reply is this, that the creator created
the creatures for progress, which is his wish; and

1 Mentioned in §§ 7, 8.

® Mrq4 and J have ‘such rulers own praise is above the sun
with swift horses, the primeval luminaries, and all good creatures ;
for that, too, which may be seen when the light of the sun is
owing to the removal of darkness, and the removal is the advance
of illumination of the world, is the display of days and nights.’

16 DADISTAN-! DINIK.

it is necessary for us to promote whatever is his
wish, so that we may obtain whatever is our wish.
3. And, since that persistent creator is powerful,
whatever is our wish, and so far as we remain
very faithful, such is as “7 were deserving of his
wish, which is for our obtainment of whatever is
our wish’.

4. The miracle of these creatures was fully
achieved (4vé6rid5) not unequally, and the gain
(giaftak6) also from the achievement of the same
miracle is manifest; that is, achieving, and know-
ing? that his achievement is with design (4im)
and his desire is goodness, when the designed
achievement, which is his creature, and also the
goodness, which is his wish, are certain, and like-
wise, owing to the perfect ability which is due to
the creator, the wish is achieved, z¢ is manifest.
5. And, afterwards, it is decided by wisdom that
he has achieved it, and the creatures, as perfected
for the complete progress which is his wish, lapse
into evil; and since when evil exists good becomes
the subjugation of evil—for when evil is not com-
plete, and after it is expressly said that his creatures
are created for his own will, the progress due to
subjugations of evil is on account of the good
completed—it is similarly testified, 7% accordance
with the will aforesaid, that it® is achieved.

6. The creatures are for the performance of
what is desirable for the creator, and the perform-
ance of what is desirable for the creator is necessary

1 Reading kAmaké instead of the dAmaké of the MSS., which
was, no doubt, originally gimak6.

2 M14 has ‘knowing perfectly.’

8 The subjugation of evil apparently.

CHAPTER III, 3-9. 17

for two purposes, which are the practice of worship
and contention. 7. As the worship is that of the
persistent creator, who is a friend to his own
creatures, azd the contention is that with the fiend
—the contender who is an enemy to the creation
of the creator—that great worship is a pledge, most
intimate to one’s self, of the utmost contention
also, and a pledge for the prosperity owing to the
friend subjugating by a look which is a contender
with the enemy, the great endeavour of the ac-
quirers of reliance upon any mortals whatever!.
8. For when the persistent oe accomplished that
most perfect and wholly miraculous creation of the
lord, and his unwavering look—which was upon
the coming on of the wandering evil spirit, the
erratic, unobservant spirit—was unmingled with the
sight of an eye*, he made a spirit of observant
temperament, which was the necessary soul, the
virtuous lord of the body moving into the world.
9. And the animating life, the preserving guardian
spirit, the acquiring intellect, the protecting under-
standing, the deciding wisdom, the demeanour which
is itself a physician, the impelling strength, the
eye for what is seen, the ear for what is heard,
the nose for what is smelt, the mouth for recog-
nising flavour, the body for approaching the as-
sembly (pidr4m) of the righteous, the heart for

Referring probably to the strong influence of a steady eye
upon all living creatures.

* This appears to be the meaning of agimégisné-i val
véndftak6 didag; which phrase is followed by the conjunction
‘and,’ so that the original text means that when the creator had
done as in δὲ 8, 9, he proceeded to act as in ὃ 10. This conjunction,
for the sake of clearness, is here transferred to the beginning of
§ το. :

[18] ς

18 DADISTAN-f DINIK.

thinking, the tongue for speaking, the hand for
working, the foot for walking, these which make
life comfortable, these which are developments in
creating, these which are to join the body, these
which are to be considered perfected, are urged
on by him continuously, and the means of in-
dustry of the original body are arranged advisedly.
10. And by proper regulation, and the recompense
of good thoughts, good words, and good deeds,
he announced and adorned conspicuous, patient,
and virtuous conduct; amd that procurer of the
indispensable did not forget to keep men 27 his
own true service and proper bounds, the supreme
sovereignty of the creator.

11. And man became a pure glorifier and pure
praiser of that all-good friend, through the progress
which is his wish. 12. Because pure friendship
is owing to sure meditation on every virtue, and
from its existence no harm whatever arose; pure
glorifying is owing to glorifying every goodness,
and from its existence no vileness whatever arose;
and pure praising is owing to all prosperity, and
from its existence no distress whatever arose.
13. And pronouncing the benedictions he is stead-
fast zz the same pure friendship, just glorifying,
and expressive praising, whch are performed even
as though Vohfiman were kept lodging in the
thoughts, Srésh in the words, and Ard in the
actions'. 14. That, moreover, which is owing to
the lodgment of Vohfiman in the thoughts is virtu-

1 These three angels are personifications of the Avesta terms
vohfi-mané6, ‘good thought,’ sraosha, ‘listening, obedience,’ and
areta, ‘righteous.’ The coming of Vohfiman (‘the good spirit’ of
ὃ 17) and of Srésh is mentioned in the Gathas (Yas. XLIL, 16,c d).

CHAPTER III, 10--10. 19

ously rushing unto true propitiation from the heart,
and keeping selfishness away from the desires;
the lodgment of Srésh in the words is owing to
him who is intelligent deg a true speaker, and
him who is unintelligent being a listener to what
zs true and 20 the high-priests; and the lodgment
of Ard in the actions is declared to be owing to
promoting that which is known as goodness, and
abstaining from that which ome does not know.
15. And these three benefits! which ave been
recited are sent down (faréstak65) in two ways
that the ancients ave mentioned, which are ¢hat
deliberately taken and ¢hat they should deliber-—
ately leave 3, whose means are wisdom and proper
exertion.

16. And his (man’s) high-priest is he whose
instigation is to keep him truly 2” accordance with
the revelation (ἀπὸ) of the sacred beings, and is
the origin of his pure meditation which is truly
through goodness like Vohfiman’s. 17. As the
religious of the ancients Have religiously said, that
of him who keeps the goodness of Vohfiman lodg-
ing in the thoughts the true way is then that of
the good spirit. 18. The Mazda-worshipper under-
stands the will of the creator in the true way, and
grows and acquires by performing what is desirable
for the creator, which obtains the benefit of the
renovation.

19. A more concise reply is this, that a righteous
man is the creature by whom is accepted that
occupation which is provided for him, and is fully

1 The lodgments of the three angels.
3. Meaning, probably, the deliberate adoption of good conduct
and relinquishment of evil (compare Chap. VII, 7).

C 2

20 DADISTAN-1 DINIK.

watchful in the world as to his not being deceived

by the rapacious fiend. 20. And as a determiner,

by wisdom, of the will of the creator—one who is
himself a propitiator and understander, and a pro-

moter of the understanding of goodness—and of

whatever 26γέαϊης to him (the creator), he is a giver

of heed thereto; and it is necessary for him to be

thus, so that such greatness azd goodness may also

be his more securely in the spiritual exzstence.

CuaptTer IV.

1. The third question is that you ask thus: For
what reason does this greatness’ of a righteous
man exist ?

2. The reply is this, that z¢ is for the performance
of what is desirable for the creator by the Mazda-
worshipper; because he strives unhesitatingly that
the way for the performance of what is desirable
for the creator may be the propitiation? which is
his desire, and that desired propitiation® becomes
perfect through sound wisdom. 3. The wisdom by
which he understands about the desire of the
heavenly angels is not appointed (vakht), but is
the true, pure religion which is knowledge οὐ" the
spirits, the science of sciences, the teacher of the

1 Referring to Chap. II, 1, and not to Chap. III, 20; otherwise
it might be supposed that the questions were contrived to suit
the replies.

3 Or, perhaps, ‘ understanding.’

5 K35 has ‘obedience to’ by inserting a medial stroke in
danisné, which converts it into sinvisnd, but is probably a
mistake.

CHAPTER III, 20—IVv, 6. 21

teaching of the angels, and the source of all
knowledge.

4. And the progress, too, of the pure religion
of the Mazda-worshippers is through the righteous
man, as is shown of him in revelation thus: ‘I
created, O Zaratist the Spitaman! the righteous
man who is very active’, and I will guard his
hands from evil deeds; I wz// also have him con-
veyed unto those who are afterwards righteous
and more actively wise*% 5. And δέ the same
time the religion of me who created him is his
desire, and it is the obtainment of a ruler which
is to be changed by the well-organised renovation
of the universe,’

6. As through wisdom is created the world of
righteousness, through wisdom is subjugated every
evil, and through wisdom is perfected every good;
and the best wisdom is the pure religion whose
progress is that achieved by the upholders of
religion, the greatness of the best men of the
righteous, in whose destiny z# zs, such as that
which was shown about Gdyémard, Zaratist, and
Sésh4ns +.

1 M14 and J here insert ‘I will guard his mind from evil
thoughts, 42s tongue from evil-speaking.’

3 In the future existence.

5 Mr4 and J have ‘and it is the obtainment of a ruler who is
a wise upholder of religion, from time to time, even unto the
change of the last existences by the well-organised renovation
of the universe’ But the additional words appear to have been
suggested by the word ‘ruler’ being taken literally, whereas it
seems to have been figuratively applied to the religion which is
to rule the righteous till the future existence.

* In Chap. II, 9-13.

22 DADISTAN-? DINIK.

CuHapTerR V.

1. The fourth question is that which you ask
thus: Of this destruction (zadam) and terror which
ever happen to us from the retribution! of the
period, and are a cause of the other evils and
defects of the good religion, what kind of opinion
exists? And is there a good opinion of us among
the spirits, or not?

2. The reply is this, that it is said in the revela-
tion of the Mazda-worshippers that the impediments
(ras-bandih), through which ¢here is vexation in
righteousness, are because its doctrine is this, that,
regarding the difficulty, anxiety, and discomfort
which occur through good works set going, it is
not desirable to account ¢hem as much difficulty,
trouble, and discomfort. 3. Whereas it is not
desirable to account ¢hem as anxiety and difficulty,
it is then declared by it? thereof, that, as its
recompense, so much comfort ad pleasure will
come to the soul, as that no one is to think of that
difficulty and discomfort which came upon him
through so many such good works, because he is
steadfast to maintain the good religion, and utters
thanksgivings (va stdyedd). 4. And as regards
the discomfort ὃ, which the same good religion of
ours has had, it comes on from the opponents of
the religion.

1 Reading padas4n, but by a slight alteration M14 and J have
padakhshah&n, ‘monarchs,’ which is equally suitable.

2 By revelation.

8 Mrq and J have ‘and he remains thereby certain that his good
works are in the statement (madig4n6) of good works, and as
regards all that terror, anxiety (vay4d6), and discomfort,’ &c.

CHAPTER V, I-VI, 3. 23

5. Through the coming of religion we have full
enjoyment (bav4 gfik4rém), and owing to religion,
unlike bondsmen (abidrddgdnvar), we do not
become changeable among the angels; our spiritual
life (ahvéth) of praise then arrives in readiness,
and owing to the angels ¢here are joyous salutation,
spiritual life, and glory for the soul.

CuaptTer VI.

1. The fifth question is that you ask thus: Why
does evil always happen more ¢o the good than to
the bad?

2. The reply is this, that not af every time
and every place, avd not Zo all the good; does evil
happen more—for the spiritual welfare of the good
is certainly more—but in the world it is very much
more manifest'. 3. And the reasons for it are many;
one which is conclusive is even this, that the modes

1 Μι4 and J have ‘but the worldly evil and bondage are in-
calculably more manifest about the good, much more in the
season (z@m4nih) of Srésh.’ The ‘season of Srésh’ may per-
haps mean the night-time, or the three nights after death,
when the protection of the angel Srésh is most wanted; but
Dastfr Peshotanji Behramji, the high-priest of the Parsis in
Bombay, prefers reading zim4nash (with a double pronominal
suffix), and has favoured me with the following free translation
of the whole passage :—‘ At every time and every place much
evil does not happen Ὁ all the good; for the good, after having
been separated from this world, receive (as a reward for their
suffering evil) much goodness in the next world, which goodness
is (regarded as) of a very high degree in religious doctrines
(srésh).’ Perhaps, after all, Srésh is a miswriting of sary4,
‘bad, evil.’

24 DApISTAN-f υἱνῖκ.

and causes of z¢s occurrence are more; for the
occurrence of evil is more particularly appointed
(vakht6) by two modes, one by the demons, the
appointers of evil, azd one by the vile, the doers
of evil; even to the vileness of creation and the
vile they cause vexation. 4. Moreover, incalculable
is the evil which happens to the vile from the
demons, and that to the good from the demons
and also from the vile, and the mode of its occur-
rence is in the same way without a demon.

5. This, too, is more particularly such as the
ancients /ave said, that the labour and trouble of
the good are much more in the world, and their
reward azd recompense are more certain in the
spiritual exzstence; and the comfort and pleasure
of the vile are more in the world, and their pain
and punishment in the spiritual exzs¢ence are more
severe. 6. And this, too, is ¢he case, that the good,
through fear of the pain and punishment of hell,
should forsake the comfort and ease in the world,
and should not think, speak, ov do anything im-
proper whatever. 7. And through hope for the
comfort and pleasure in heaven they should accept
willingly, for the neck!, much trouble amd fear in
the practice of virtue in thought, word, azd deed.

8. The vile, through provision with temporary
enjoyment?—even that enjoyment of improprieties
for which eventually there is hell—then enjoy them-

1 The word can be read either garévan, ‘collar, or gardfin,
‘neck,’ and is the usual Paz. of the Huz. £4avarman (Chald. 833),
‘the neck,’ though ‘neck’ is often expressed by gardin. The
meaning is that the yoke of trouble and fear should be accepted.

* M14 and J have ‘through provision with the enjoyment of
improprieties which is temporarily theirs.’

CHAPTER VI, 4—VII, 3. 25

selves therein temporarily, and lustfully on account
of selfishness; those various actions also, through
which ¢here would be a way to heaven, they do not
trouble themselves with.

g. And in this way, in the world, the comfort
and pleasure of the vile are more, and the anxiety,
vexation, despondency, and distress of the good
have become more; the reason is revealed by
the stars}.

Cuapter VII.

1. The sixth question is that which you ask thus:
Why are we men produced for the world, and what
is it necessary for us to do therein ?

2. The reply is this, that even in the reply to an
accompanying question? 27 is written that the crea-
tures are achieved for® justice and the performance
of what is desirable for the creator; and to prepare
thoroughly well that which is unlimited and the
virtuous progress of the creatures, whose distress
is like fear, there is the unparalleled (abradarvatd)
renovation of the universe.

3. And that preparation arises from the complete
predominance of the creator axd the non-predomi-
nance of the fiend, as is said of it in revelation
thus: ‘In that time I become completely predomi-
nant, I who am Atharmazd; in nothing whatever

1 That is, it is dependent upon destiny.

5 See Chap. III.

* Reading pavan instead of bar4, two words which are often
confounded by the copyists of MSS. because their Persian equiva-
lents are nearly identical.

26 DADISTAN-f DINK.

is the evil spirit predominant.’ 4. And also about
the good procedure of the creature-creation 22 is
recounted thus: ‘Happy am I when the creatures
are so created by me, and according to any wish
whatever of mine they give the sovereignty to me,
and also come ¢o the sovereignty when I have
created z¢ for the performance of what is desirable
for the expression of what sovereignty is.

5. And it is necessary for us to become so in the
world as that the supreme sovereignty of the creator
may be kept more friendly to us, its own true ser-
vants. 6. The way to that true service is known
through wisdom, is believed (vavari-att6) through
truth, azd is utilized through goodness; and the
path of excellence more particularly /ads ¢o it.
7. And to set the good spirit rightly in the place
of thought z¢ zs deliberately taken and they should
deliberately leave 221, as it is said in revelation that
Athaymazd spoke out to Zaratist thus: ‘Thou
shouldst assist Vohiman with thy pure spiritual
faculties (ahv6), so that they may make him fully
welcome; for when thou assistest Vohfiman with
thy pure spiritual faculties, so that they make him
fully welcome, thou shalt thus fully understand the
two ways, ‘hat which is good conduct, and ¢ha? also
which is bad conduct.’

Cuapter VIII.

1. The seventh question is that you ask thus:
When a man is passing away, and after the occur-
rence of his passing away, how does the good work

1 Compare Chap. III, 15. The ‘good spirit’ is Vohiman.

CHAPTER VII, 4—VIII, 5. 27

then go to him and assist him, which any others
may do for him who has gone out from the world,
on the third night in the dawn}, a¢ which he goes
out to the balance?? And zs zts greatness such as
though it be done by his own hand, or otherwise ?

2. The reply is this:—When any others do a
good work for him who fas passed away, after the
passing away, and if he who das passed away did
not order that good work in 4zs lifetime, and did
not bequeath it, nor was z¢s originator, and it was
not even his by design (d4d5), then it does not go
and does not reach him out at the balance. 3. Even
at the time for being proceeded with, when that
good work does not assist it is not appropriated,
for that which is appropriated as the design of some
one is appropriated by acceptance from some one;
when it is not his by design it is then not accepted
as his.

4. If he who das passed away did not order that
good work, and did not even bequeath z¢, but was
consenting to it by design, that which shall be done
in Azs lifeczme then reaches out in the three nzghts
(satfih) for the aggrandizement of his position; dzz.
that which shall be done after 4zs passing away is
not in the account of the three mzgh¢s and the
balance, but reaches out, at the time the good work
is proceeded with, for the enjoyment of the soul.

5. And if he who as passed away ordered that

2 The soul of a dead person is supposed to hover about the
corpse for three nights, and not to depart for the other world
till the dawn after the third night; that is, at dawn of the fourth
day, including the day of death (see Chap. XX, 2, 3, Sls. XVII,
2-6).

3 Where the soul’s good works are balanced against its sins,
to determine its fate till the resurrection.

28 pApistTANn-{ DINIK.

good work in his own life¢ime, or bequeathed it, or
was the originator and cause of the soul’s employ-
ment, although it is proceeded with after 4zs passing
away, it then reaches out to him for the happiness
of his soul, since the origin of the thanksgiving
(sipas)!, and the orderer and ownership of the good
work are certain.

6. Any good work whatever which is proceeded
with is clearly a like good work as regards those
who account for z¢ as with him who is the doer of
z¢; also in the account of his soul the good work is
as much with him who did z¢, but the soul of him
by whom the good work is done by his own hand,
is handsomer and stronger than of him by whom it
is ordered. 7. And its similitude is such as when
a man’s handsome and seemly suit of clothes is his
own, and he wears z¢ on ἀξ body and is handsomer,
more splendid, and more seemly ¢Zaz another man
who wears a suit of clothes, zz like manner, which is
his own by theft.

Cuapter IX.

1. The eighth question is that which you ask
thus: Of him who, out of his ow wealth, himself
directed others thus: ‘Let them act advantageously
(khanginak6) for my soul,’ is it so that what others
may do for him out of that wealth axd that done by
his own toil are very different, one from the other,
or not?

1 The good works mentioned in this chapter would chiefly
consist of prayers and ceremonies for which priests have to be
remunerated, and gifts to holy men and the poor; such actions
as are most highly appreciated by priests.

CHAPTER VIII, 6--Χ, 2. 29

2. The reply is this, that ἐάον are very different,
one from the other; for that which he orders out of
his own wealth is more effectual than that which
others may do for him without order. 3. And
among the kinds of good work, that is more effec-
tual which ove practises himself and with his own
toil; then that which one sets going out of what-
ever is his own by his own order, regarding which
he! afterwards bequeaths azd orders out of his own
property and it comes into progress ; and, lastly, that
which others may do for him.

4. Since thus his own azd that which is his by
design, when any one manages for him and in his
life¢ime, aggrandize his position then, azd his soul
is preserved, when he manages for him thereafter
the enjoyment then reaches unto his soul. 5. When
not consenting as to the good work, and 27 zs not
his by design, even though others may do 22 for
him it does not then come into his possession.

CHAPTER X.

1. The ninth question is that which you ask thus:
How much does the growth? of his good works
increase, from the ¢me when the good works are
done, so long as fe is living?

2. The reply is this, that from the ¢zme when a
good work comes into progress z¢s growth remains
on the increase so long as 4e is living; moreover,

1 Mr4 and J make this an additional kind of good work by
reading ‘after which is that regarding which he himself,’ &c.
3 Reading vakhsh instead of the vés, ‘more,’ of the MSS.

30 ῬΑριβταν-ῖ DiNiK.

when he is distressed by that good work?, while the
increase does not desist from increase, it grows just as
a child becomes enlarged in the womb of a mother.

CuHaPTeR XI.

1. The tenth question is that which you ask thus:
Does the growth which increases become as com-
mendable in the fourth night? as the original good
work? in 4zs possession, or does it become otherwise ?

2. The reply is this, that z¢ is otherwise; for the
original good work stands up opposing sin, and the
growing good work‘ stands up opposed to the growth
of sin.

CuHaPTeR XII.

1. The eleventh question is that you ask thus:
Does the growth of a good work eradicate sin just
like the original good work, or not ?

2. The reply is this, that the growth does eradi-
cate 22, as happens wz¢h the good work which is for
atonement for sin; it shall be done as retribution for
sin, and it eradicates the sin, which is specially men-
tioned in revelation®. 3. ‘Then the place of his

1 The good work being more meritorious when more trouble-
some.

3 After death, when all the immediate ceremonies for the dead
have been completed (see Sls. XVII, 5 note).

5 Literally ‘the good work of the beginning. That bfin
kirfakd does not here stand for bfiin-f kirfaké, ‘the origin or
root of the good work,’ appears from Chap. XII, 1, where it is
written kirfakdé-i bain.

4 Literally ‘the good work of growth.’

5 See Pahl. Vend. VII, 136, where the matter is mentioned, but

CHAPTER XI, 1-ΧΠῚ, 3. 31

other good work is evidently the soul ; and, in order
to be with the sin at z¢s origin, it remains and is
taken into account.’ 4. ‘Through good works and
the growth of good works is the recompense of the
soul, so that they should do those good works in
atonement for sin.’ 5. And concerning the sin
eradicated it is said: ‘An original good work era-
dicates original sin’, and the growth of a good
work evadicates the growth of a sin.’

CuarTer XIII.

1. The twelfth question is that which you ask
thus: In the fourth night do they score off (bara
angdrénd) the sin by the good works, and does
he go by the residue (b6én); or do they inflict
punishment on him for the sin which as happened
to him, and give reward azd recompense for the
good works which he as done?

2. The reply is this, that at dawn of the third
night the account is prepared it is said, and about
the sin which he ας atoned for, and the good work
which is its equivalent (4v4r) ¢here is no need for
account, since the account is about the good works
which may be appropriated by him as his own, and
about the sin which may remain 2% him as zés
origin. 3. Because the origin of it (the sin atoned
for) remains distinct, and it is cancelled (astard5)

the passages which seem to be quoted here must be from some
other source.

1 Literally ‘ sinning of the beginning’ (bQn-vindsth). It must
mean the first commission of any particular sin, and has no con-
nection with the ‘original sin’ of Christian writers.

22 DADISTAN-{ DINK.

by it (the good work), they balance it therewith ;
and they weigh the excess and deficiency, as it may
be, of the other good works avd sin.

4. Of those living, at the just, impartial (a#afsisnd)
balance the man of proper habits (d4d6), whose
good works are more, when sin as happened to
him, undergoes a temporary (vidan4ik) punishment
and becomes eternally cleansed by the good works;
and he of improper habits, of much sin and little
good works, attains temporary enjoyment by those
good works, éu¢ through the sin which they per-
ceive zz him he is suffering punishment unto the
resurrection.

CuHaPpTeR XIV.

1. The thirteenth question is that which you ask
thus: Who should prepare the account of the soul
as to sin and good works, and in what place should
they make it up? zd when punishment is inflicted
by them, where is their place then?

2. The reply is this, that the account about the
doers of actions, as to good works azd sin, three
times every day whilst the doer of the actions is
living, VohQman the archangel should prepare;
because taking account of the thoughts, words, and
deeds of all material existences is among his duties.
3. And about the sin which affects accusers}, which

1 Sins are divided into two classes, hamém4l4n or those which
affect ‘accusers,’ and ribantfk or those which affect only one’s
own soul. In the first class are included all evil actions which
injure our fellow-creatures or any good animal or thing, and for
which the injured party (the ‘accuser’) must receive satisfaction
before the sinner can be pardoned (see Sls. VIII, 1).

CHAPTER XIII, 4--ΧΙΝ, 6. 33

is committed by (va/) breakers of promises, even
in the world Mitré! is said ¢o de over the bodies,
words, and fortunes (hi-bakhtak®6) of the promise-
breakers; and as to the amount, and also as to
beng more than the stipulation when ¢here zs a
period of time’, Mit76 is the account-keeper. 4. In
the three nzghts’ account (sat ith) Srésh the righteous
and Rashnt the just® are over the estimate of the
limits of the good works azd sin of righteousness
and wickedness. 5. In the future existence, on the
completion of every account, the creator Afharmazd
himself takes account‘, by whom both the former
account of the three zzgh¢s and all the thoughts,
words, and deeds of the creatures are known
through his omniscient wisdom.

6. The punishment for a soul of the sinners
comes from that spirit® with whom the sin, which
was committed by it, is connected ; fostered by the
iniquity practised, that punishment comes upon the
souls of the sinful and wicked, first on earth, after-
wards in hell, azd lastly at the organisation of the

1 The angel of the sun’s light; he is a personification of friend-
ship and good faith, and is, therefore, specially aggrieved by
breaches of promise and fraudulent debtors, but assists righteous
souls in their passage to the other world (see AV. V, 3, Mkh.
Il, 118).

3 Referring to debts and promises to pay.

3 The angels of obedience and justice; the duty of the former
is to protect the righteous, and that of the latter is to weigh
the good works and sins in his golden scales, when the soul’s
account is balanced after the third night after death (see AV. V,
2-5, Mkh. II, 115-122).

4 Referring, perhaps, to the future temporary separation of the
wicked from the righteous, after the assembly of the Sadvastarin
(see Bd. XXX, ro-16).

δ᾽ The demon who is supposed to have occasioned the sin.

[18] D

34 DADISTAN-! Dinix.

future existence’, 7. When the punishment of the
three nights is undergone? the soul of the righteous
attains to heaven and the best existence, azd the
soul of the wicked to hell and the worst existence.
8. When they have undergone their punishment at
the renovation of the universe they attain, by com-
plete purification from every sin, unto the everlasting
progress, happy progress, azd perfect progress of the
best and undisturbed existence.

CHAPTER XV.

1. The fourteenth question is that which you ask
thus: Is the eradication of life the gnawing of dogs
and birds upon the corpse? And does the sin of
those who suppose z¢? a sin proceed from ¢#a¢ origin,
or not?

2. The reply is this, that the decrease of sin and
increase of good works, owing to good thoughts,
good words, azd good deeds, arise really from the
effort and disquietude which come on by means of
the religion the soul practises, azd through the
strength in effort, steadfastness of religion, and

1 The three days and nights of final punishment, after the
resurrection and before the final purification in melted metal (see
Bd. XXX, 13, 16, 20), which is mentioned again in § 8.

® This does not refer to the final punishment of δὲ 6 and 8, but
to the previous three nights’ tribulation just after death, and to the
fate of the soul before the resurrection (see Chaps. XXIV, XXV).

5. The exposure of the dead, apparently; but the construction
of this question and its relation to the reply are by no means clear
at first sight. From §§ 2, 5, 6 we have to infer that the exposure
is a meritorious action rather than a sin ; and from §§ 3, 4 we have
to gather that as loss of life occurs to every one, and exposure of the
corpse only to some, the former cannot be caused by the latter.

CHAPTER XIV, 7--ΧΥ, 6. 35

protection of soul whzch the faithful possess. 3. That
evil which occurs when doing good works, which
is the one (han4) when doing iniquity, and when
one strives z¢ is the one when he does not strive,
the one when content and the one when not content,
and after 12 zs undesired, and no cause of good
works is with it, it occurs just as undesired, for the
sake of favour and reward, is the certain eradication
of life. 4. It happens once only (aétim) unto the
righteous and the wicked, every one who may have
received the reward—that reward is living until the
time of passing away—but the gnawing of dogs and
birds does not happen unto every one and every
body. 5. It is necessary for those to act very
differently! whose understanding of good works is
owing to proper heed of dead matter; and, on
account of the rapid change (vardi-hastand) of
that pollution, and a desire of atonement for sin,
they should carry the body of oxe passed away out
to a mountain-spur (kéf vakhsh), or a place of
that description, enjoining unanimously that the
dogs and birds may gnaw it, owing to the position
of the appointed place*, 6. Therefore, as owing to
that fear®, the commands of religion, and progressive

1 Differently from others.

* The dead must be deposited upon some dry and barren spot,
remote from habitations and water, and, if possible, upon the
summit of a hill (see Chap. XVII, 17, and Vend. VI, 93). From
the mention of dogs gnawing the corpse it would appear that the
depositories for the dead were less enclosed when this work was
written than they are at present; and in ancient times both enclosed
and unenclosed depositories seem to have been used (see Vend. VI,
g2-106). For a description of the present form of such depositories
see Sls. 11, 6, note.

® Fear of pollution from the dead.

D2

36 DADISTAN-f DiNfK.

desire z¢ is accepted strenuously for the wicked him-
self, his own recompense is therein, and it happens
to him in that way for the removal (narafsisn6)
of sin avd for the gratification of 42s soul.

CuapTer XVI.

1, The fifteenth question is that which you ask
thus: When the dogs and birds tear it (the corpse)
does the soul know 2¢, and does it occur uncom-
fortably for it, or how is it?

2. The reply is this, that the pain occastoned by
the tearing and gnawing so galls (maléd@6) the body
of men that, though the soul weve abiding with the
body, such soul, which oxe knows is happy and
immortal, wow/d then depart from the body, along
with the animating life, the informing (sinadyind4k6)
consciousness, avd the remaining resources of life.
3. The body is inert, unmoving, and not to be
galled; and at last no pain whatever galls z¢, nor
is it perceived ; and the soul, with the life, is outside
of the body, and is not unsafe as regards its gnaw-
ing, but through the spiritual perception! it sees and
knows 22.

4. That which is wicked is then again desirous
of its bodily existence?, when it sees them thus:
the wonderfully-constructed body which was _ its

1 Supposing that sin4snd stands for sin&yisnd; otherwise we
must read ‘in the spiritual places (divag4n6).’

3. This section is made still more complicated in the Pahlavi
text by the division of this first phrase; half of it being placed
at the beginning, and the other half at the extreme end of the
sentence.

CHAPTER XVI, 1-7. a9

vesture, avd is dispersed, and that spiritual life
(hQk6) which was with its heart, and is even on
account of this—that is: ‘Because in my bodily
existence and worldly progress ¢here was no atone-
ment for sin and no accumulation of righteousness’ —
also in mourning about it thus: ‘In the prosperity
which this body of mine had, it would have been
possible for me to atone for sin and to save the
soul, 6u¢ now I am separated from every one and
Jrom the joy of the world, which is great hope of
spiritual 42fe; and I have attained to the perplexing
account and more serious danger.’ 5. And the
gnawing becomes as grievous to it, on account of
that body, as a closely-shut arsenal (afz4r bét4-t
badtdm) and a concealed innermost garment are
useless among those with limbs provided with weapons
and accoutrements, and are destroyed.

6. And of that, too, which is righteous and dled
with the great joy that avzses from deing really
certain of the best existence, then also the spiritual
life which was with its body, on account of the great
righteousness, ΜΖ for the exalted (firakhtag4nik),
which was ever accumulated by it with the body,
is well developed (madam hd-tashid6), and the
wonderfully-constructed body is destroyed in the
manner of a garment, particularly when its dispersion
(apAsisn6) occurs thereby.

7. And the consciousness of men, as it sits three
nights outside of the body, in the vicinity of the
body, Zas to remember and expect that whzch is
truly fear and trouble (khar) unto the demons, and
reward, peace, and glad tidings (névik) unto the
spirits of the good ; and, on account of the dispersion
and injuring of the body, it utters a cry spiritually,

38 DADISTAN-! DINIK.

thus: ‘Why do the dogs and birds gnaw this
organised body, when still at last the body and life
unite together at the raising of the dead?’ 8. And
this is the reminding of the resurrection azd libera-
tion, and it becomes the happiness and hope of the
spirit of the body avd the other good spirits, and
the fear avd vexation of the demons and fiends.

CuapTer XVII.

1. The sixteenth question is that which you ask
thus: What is the purpose! of giving up a corpse
to the birds? :

2. The reply is this, that the construction of the
body of those passed away is so wonderful that two
co-existences have come together for 22, one which
is to occasion endurance (dér pad4yintdan6d) and
one which is to cause conflict (nipé6rdinidan6), and
their natures are these, for watching the angels and
averting the demons. 3. After appertaining ¢o z¢
the life—so long as 22 zs in the locality of the place
of the body—and the demons of dull intellects, who
are frightened by the body, are just like a sheep
startled by wolves when they shall further frighten
zt by a wolf?, 4. The spirit of the body, on
account of being the spiritual life (hOk6) for the
heart in the body, is indestructible; so is the will
which resided therein, even when they shall release
it from z¢s abode.

5. In the same way the body of those who are

1 Assuming that 4han stands for hang.
2 This last clause is a quotation, slightly altered, from Pahl.
Vend. XIX, 108, 109.

CHAPTER XVI, 8—xvu, 8. 39

passed away is so much the more innocently worthy
of the rights (sAnd) of one properly passed away,
and what z¢ is therein provided with, as it has
uttered thanksgivings, 6. For those guardian spirits
who keep watch over the body of Keresdsp! the
Saman are also such praises from the life and body,
for that reason, moreover, when they unite.

7. The injury of the destroyer to the body of those
passed away is contaminating; the Nastis (‘ corrup-
tion’)? rushes on it and, owing to its violence when
it becomes triumphant over the life of the righteous
man, and frightens it from the place of the cata-
strophe (hankardikth), and puts itself into the place
of the body, that body is then, for that reason, called
Nasat (‘dead matter’). 8. And, on account of the
co-existence of rapid changing and the mode of
attacking of the same Nasis, even when it is neces-
sary for the disintegration of the body, this is also
then to lie and change sanatorily.

1 An ancient hero, mentioned both in the Avesta and Shahnémah,
who, owing to his disregard of religion, is said to be lying asleep
on the plain of Pésydnsai (probably the Pisin valley near Qandahfr),
watched by a myriad guardian spirits of the righteous, until he
shall be hereafter aroused by the angels to kill the revived usurper
Az-i Dahak (see Bd. XXIX, 7, 8, Byt. III, 59-61). Regarding his
soul a legend is related in the Pahlavi tracts which precede Dd. in
some MSS., of which a translation will be found in Appendix I.

2 Supposed to be a fiend who enters and pervades every corpse
immediately after death, except in certain cases of violent death,
when its arrival is delayed till the next period of the day (see
Sls. X, 32). This exception is made in Vend. VII, 5, 6, and was
probably intended, in most cases, to prevent a person who had
met with a serious accident being left to perish, through fear of
his death contaminating any one coming to his relief; not from any
idea of the fiend being taken unawares by the suddenness of the
death. This fiend is the Av. nasu (nom. nasus).

40 DADISTAN-! DiNiK.

9. Hence, as the body of men is formed out of
hard bone and soft fat, that whzch is established is
the expulsion of the bone from the fat. 10. For
the bone through its hardness, when no damp fat is
with it, and it does not become a holder of its damp,
is itself essentially dry; and it becomes unconsum-
able and attaining durability, through dryness, out
of the dead matter even for perpetuity. 11. And
the sun is provided to make rotten, dispersed, and
useless the fat that is around the bone, which on the
decay of the animating life is to become increasingly
damp, and, after the departure of life through terror
and disgust (adéstth), it comes to rottenness and
stench; and the noxious creatures in 22 alike afflict
it and the hard fart such as bone.

12. As regards the shrinking away of those who
are sinners, the nearer way to a remedy is the
gnawer away from men’; the fat becomes separate
from the bone, and is seized and digested, as by the
separation of the fat from the dead matter for diges-
tion, moreover, the permanent matter (asarih) and
bone attain more fully unto their own nature (ς ἃ πο),
and the body (Κἀ] ἃ 46) to emptiness. 13. Because
there is no other way to consume that fat of men,
since z¢ is most grievous to them (the sinners), and
the pollution and contamination are made a blessing
unto it (the gnawer). 14. The dispersers (astardd-
gar4n) completely disperse from it?; they are ap-

1 That is, in the case of those who neglect the proper exposure
of corpses, there is a natural remedy in the worms produced for
consuming them. Perhaps the word khastar, ‘cutter or gnawer,
stands for khastar, ‘ noxious creature.’

3 The consumers of the corpse disperse when their work is
done, and carry contamination with them unless purified by the
sun’s heat, as described in § 15.

CHAPTER XVII, 9-18. 41

pointed and produced, a production not worthy, for
its defilement of those purified azd animals is con-
taminating, through contact again with men. 15.
The crow (gal4g) and such-like, through scorching
away by the fire of the luminaries, become worthy ;
moreover, the affliction of that which is completely
pure fire arises therefrom, as it is not able itself to
come unto the scorched one, for then the defilement
(darv4kh) of the scorcher by the most grievous
gnawer would be possible. ᾿

16. But it is not proper to recount (ang4stan6)
the devouring of the noxious creatures, for the spirit
of the body is troubled when it observes the alarmed
(vaztd) spirituality which was in the body of those
destroyed, the noxious creatures upon the goodly
forms, and the mode and strangeness of their dis-
integration and spoliation. 17. And so it then
becomes the more remedial way! when, as it is
ordered in revelation?, the body fraught with cor-
ruption is placed on the ground of a clear mountain-
spur (Κό vakhsh); avd, in order not to convey z¢
to the water, plants, and men of the plain, it is
fastened*® in the customary manner, so that the
corpse-eating dogs and corpse-eating birds, which
are not subject to the hand (dast6-4mfk6) of men,
and are likewise not entertained as food, shall yet
not drag any of it away for man’s eating of dead
matter.

18. For streams and waters go themselves‘ and

1 That is, it is better to adopt the customary mode of removing
the corpse.

3 See Vend. VI, 93-97.

* This is ordered only when the corpse is not placed in any
enclosure. ©

4 Or, as Vend. V, 49-62 describes it, the water is rained down by

42 DADISTAN-! DINiK.

consume that fat, and are digested by the vital fire?
which is in the life of the creatures of Adhaymazd;
and from fat the corpses and dead matter are re-
duced unto dregs of clay* and permanent matter,
even with the dust they are mingled ἀραὶ become
scattered about. 19. Likewise to those dogs, flying
creatures, azd birds they themselves (the waters)
have given the corpse-eating quality azd habit®, and
on account of dull intellect they (the creatures) are
not overwhelmed even by that sin.

20. From that fat which is mingled with the
living body of a creature of Aftharmazd then arises
also the assault * of the demons, as is shown in the
chapter ® on the reason for showing a dog to a dead
person, so that the body of those passed away, when
the gnawers away are mingled with the living body
of a creature of Adhaymazd, exhibits a partial resur-
rection and the tokens of z¢, and thereby the demons
keep in it (the living body), and give pain® by the
will of the sacred beings.

Adharmazd, purified in the ΡΠ sea, and conveyed through the
wide-formed ocean to the well-watered tree of all seeds, whence the
falling seeds are brought back, with the misty clouds, and rained
upon the earth, to grow there and yield food for cattle and men.

1 The vital heat, or Vohu-fryan fire (see Bd. XVII, 1, 2).

3. Reading gil-valigih (compare Pers. kaliz, ‘sediment,’ or
galtz,‘saliva’) Ὁ

5 Which they have imbibed by contact with dead matter.

* Or ‘ weapon.’

® No such chapter is now extant in Dd., and, therefore, this
remark favours the supposition that some chapters are lost between
Chaps. XCIII and XCIV. A corpse must be shown to a dog in
order that the demon, Nasfis, may be driven out of it by the look,
or touch, of the dog (see Sls. II, 1-4, X, 33).

* A recognition of the fact that the drinking of impure water, or
eating of tainted food, is apt to produce disease.

CHAPTER XVII, 19—XVIII, 4. 43

CuapTer XVIII.

1. The seventeenth question is that you ask thus:
Is it better when they give z¢ to the birds, or what
mode is better ?

2. The reply is this, that after showing the dog—
the reason of which is as declared! in its own chapter
—they shall carry the corpse at once to the hills and
rising ground (vakhsh btm); and, for the reason that
the dogs azd birds should not bring that dead matter
away to a watered, cultivated, or inhabited place, one
is to fasten z¢ 22: the manner of athief*. 3. When the
corpse-eating birds have eaten the fat, that fat
which, when it is not possible to eat z¢, becomes
rotten, offensive, and fraught with noxious creatures,
then men shall properly convey the bones away to
the bone-receptacle (ast6d4n6), which® one is to
elevate so from the ground, and over which‘ a roof
(4skp3) so stands, that in no way does the rain fall
upon the dead matter, nor the water reach up to it
therein, nor the damp make 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.

4. More authoritatively (dastébarth4) it is said
that bone-receptacle is a vault (kadak6) of solid
stone’, and its covering (nihdmbakS) one is to

1 Literally ‘as the reason of it is declared.’ This is another
allusion to the missing chapter mentioned in Chap. XVII, 20.

3 Reading 4hfin khadQiné, but this is very likely a corruption
of khad@ind khadfiind, ‘72 various modes.’

* The MSS. have mfinam, ‘ which by me.’

4“ The MSS. have min madam, ‘from above.’

5 Whether khadQk6-sagakd means ‘solid rock’ or ‘solid
ashlar’ is doubtful.

44 DADISTAN-f DiNnfk.

construct also of a single stone which is cut perfo-
rated (sd l4k-hémand), and around it owe is to fill in
with stone and mortar}.

CuaPpTER XIX.

1. The eighteenth question is that which you ask
thus: When the souls of the righteous azd the souls
of the wicked go out to the spirits, will it then be
possible for them to see Athaymazd and Aharman?,
or not?

2. The reply is this, that concerning Aharman it
is said that his is no material existence (stis); axd
Atharymazd, as a spirit among the spirits, is to be
heard by those who are material and those also who
are spiritual, du¢ h¢s form (kerp6) is not completely
visible except through wisdom. 3. And a sem-
blance of 42s power is seen, as was told unto Zara-
tist the Spitam4n when he saw the result (zah) of
his handiwork, and he (Afhaymazd@) spoke thus:
‘Grasp the hand of a righteous man! for the kindly
operation of my religion through ® thee thyself is as

τ Perhaps the single stone is not to cover the whole space, but
merely to contain the opening for light, and to be set in a vaulted
roof of ashlar or rubble; otherwise it is not clear where the filling
with stone and mortar is to be placed. This bone-receptacle was
to be provided for the bones of those corpses which were deposited
on the open ground. In the enclosed depositories, used in India,
the bone-receptacle is a circular well in the centre, from which the
rain does not appear to be excluded (see Sls. II, 6, note).

* The evil spirit (see Chap. II, 11), whose nature and powers
differ very little from those ascribed to the devil by most Christian
writers.

5 Or ‘on;’ or, perhaps, it ‘is as much as he shall grasp at thee
thyself.’

CHAPTER XIX, I-7. 45

much as he shall grasp, and thou mayst see him
whose reception (mahm4nth) of my wisdom and
glory is the most.’

4. And about the souls of the righteous and
wicked, in the spiritual places they see the throne
(g4s), which they deem a sight of Adharmazd. 5.
And so also those who are domiciled with (ham-
nem4n) Aharman, through that wisdom with refer-
ence to whose creator they shall suffer, will under-
stand minutely as regards Afthaymazd and the
nature of Aharman (Aharmanth).’ 6. And he who
is of the righteous is delighted at escaping from
Aharman and coming to the existence pertaining to
Athaymazd; and they shall offer homage to the
glory? of Afthaymazd. 7. And he who is wicked,
through being deceived by Aharman, and turning
from the direction (pe/ag) of Athaymazd, becomes
more vexed and more penitent ; the hope (zahisnd)
and forgiveness which he possesses, and the retribu-
tion azd manacling which are his among the fiends
and spirits through his own handiwork, are dy the
permission which comes from the most persistent of
the persistent ? at the period of the resurrection.

1 The word ‘glory’ is always to be understood in its material
sense of ‘ radiance, effulgence.’

2 That is, from Aharmazd. The epithet khvapar, here trans-
lated ‘ persistent,’ appears to mean ‘self-sustaining’ in the Avesta
(see Sls. XXII, 21); traditionally it is supposed to mean ‘pro-
tecting, cherishing,’ but this is merely a guess, though it seems
related to Pers. khap4drah, ‘active,’ and may, therefore, often
mean ‘ persevering.’

46 DADISTAN-i DINIK.

CHAPTER XX.

1. The nineteenth question is that you ask thus:
To what place do the righteous and wicked? go ?

2. The reply is this, that it is thus said that the
souls of those passed away and of the dead? are
three nights on earth; and the first night satisfaction
comes to them from ¢heir good thoughts axd vexa-
tion from ¢hezr evil thoughts, the second night come
pleasure from ¢hezr good words and discomfort and
punishment? from ¢heiy evil words, and the third
night come exaltation from δε good deeds and
punishment from ¢hezr evil deeds*. 3. And that
third night, in the dawn, they go to the place of
account om Albfirz®; the account decmg rendered they
proceed to the bridge*, and he who is righteous

1 As K35 inserts the relative { here, some such phrase as ‘ who
are dead’ has probably dropped out of the Pahlavi text.

3 The Parsi books speak of the righteous dead as ‘departed,’
a term very rarely applied to the wicked (see Chap. XXXII, 4),
who are nearly always said ‘to die;’ the latter verb is, however,
occasionally used when speaking of the righteous. This distinc-
tion is made even in the Huzviris logograms, which express the
death of the righteous by forms allied to Chald. 13) ‘he passed
over,’ and the death of the wicked by forms allied to Chald. "2
“he died.’

3 So in all MSS., but the ‘ punishment’ seems superfluous here.

4 The Avesta merely states that the soul remains three nights
near the body, chanting a particular hymn, and experiencing as
much pleasure or uneasiness as it had in the world (see Hn. II,
3-17, III, 3-16); and much the same account is given in AV.
IV, 9-14, XVII, 2-9, Mkh. IL, 114, 158-160.

5 The mountain chain which is supposed to surround the world
(see Bd. XII, 3); the Av. Hara-berezaiti.

5 The Ainvad bridge (see Chap. XXI, 2-7), which is said to

CHAPTER XX, I-XXI, I. 47

passes over the bridge on the ascent (14181}), and
if belonging to the ever-stationary (hamistAnik6)!
he goes thither where their place is, if a/ong with
an excess of good works zs habits are correct
(frardn-dad) he goes even unto heaven (vahisté),
and if adong with an excess of good works and
correct habits 4e fas chanted the sacred hymns
(gas4n6) he goes even unto the supreme heaven
(gar6dma4nd). 4. He who is of the wicked falls
from the lower end (tth) of the bridge, or from the
middle of the bridge; he falls head-foremost to hell,
and is precipitated (nikdni-aftd) unto that grade?
which is swztadble for his wickedness.

CuapTer XXI.

1. The twentieth question is that which you ask
thus: How are the Xinvad bridge, the Daéitih peak
(4ak4qd), and the path of the righteous and wicked ;

rest upon the Daitih (‘judicial’) peak, and to pass over to Albdrs
(see Bd. XII, 7). According to the Avesta (Vend. XIX, roo, ror,
trans. D.) his conscience, in the form of a maiden, ‘makes the soul
of the righteous one go up above the Hara-berezaiti (Albfirz) ;
above the Ainvad bridge she places it in the presence of the
heavenly gods (angels) themselves.’ See also AV.V,1, 2, Mkh.
II, 115.

1 The intermediate place for those not good enough for heaven
and not bad enough for hell, where such souls remain in a passive,
immovable state till the resurrection (see Sls. VI, 2). It is divided
into two parts, according to the author, one for those nearly
righteous (see Chap. XXIV, 6), and one for those nearly wicked
(see Chap. XXXIII, 2).

* Four grades of heaven and four of hell are mentioned in AV. —
and Mkh. (see Sls. VI, 3, note).

48 DApISTAN-! Dinik.

how are they when one is righteous, and how when
one is wicked ?

2. The reply is this, that thus the high-priests
have said, that the Daitih peak? is in Airan-vég?, in
the middle of the world; reaching unto the vicinity
of that peak is that beam-shaped (dar-kerp6) spirit,
the Kinvad bridge*, which is thrown across from
the Albfrz enclosure (var) back to the Daitih peak.
3. As 12 were that bridge is like a beam of many
sides, of whose edges (p6st6) there are some which
are broad, and there are some which are thin and
sharp; its broad sides (sdkih4) are so large that
its width is twenty-seven reeds (η 81), and its sharp
sides are so contracted (tang) that in thinness z¢ is
just like the edge of a razor. 4. And when the
souls of the righteous and wicked arrive it turns to
that side which is suztad/e ἐο their necessities, through
the great glory of the creator and the command of
him who ¢akes the just account 4.

5. Moreover, the bridge becomes a broad bridge
for the righteous, as much as the height of nine
spears (nizak6)—and the length of those which
they carry is each separately three reeds'—; and

1 The Kak&d-i Daitik of Bd. XII, 7.

2 The primeval home of Mazda-worship (see Vend. I, 5, 6),
which the Bundahis places ‘in the direction of Adarbig4n;’ it is
also stated to contain the Déitik or Déitih river (which must not
be confounded with the Dditih peak) and the D&raga river (on
whose bank Zaratfist’s father is said to have dwelt), and to have
been the scene of Zaratfst’s first promulgation of the religion (Bd.
XX, 13, 32, XXIX, 12, XXXII, 3). [15 winter is likewise described
as both long and cold (Vend. I, 8-12, Bd. XXV, 11, 16), which is
the case in Adarbigdn.

® See Chap. XX, 3. 4“ The angel Rashna.

° The nine spears of three reeds each, in length, making up the

CHAPTER XXI, 2-9. 49

it becomes a narrow bridge for the wicked, even
unto a resemblance to the edge of a razor. 6. And
he who is of the righteous passes over the bridge,
and a worldly similitude of the pleasantness of his
path upon it is when thou shalt eagerly and un-
weariedly walk in the golden-coloured spring, and
with the gallant (hfi-4ir') body and sweet-scented
blossom in the pleasant skin of that maiden ? spirit,
the price of goodness. 7. He who is of the wicked,
as he places a footstep o# to the bridge, on account
of affliction (siparih) and z¢s sharpness, falls from
the middle of the bridge, and rolls over head-
foremost. 8. And the unpleasantness of his path
to hell is in similitude such as the worldly ove in the
midst of that stinking azd dying existence (hast4n),
there where numbers of the sharp-pointed darts
(téz6 mak dfgd) are planted? out inverted
and point upwards, and they come unwillingly
running; they shall not allow ¢hem to stay behind,
or to make delay. 9. So much greater ¢han the
worldly similitude is that pleasantness and unplea-
santness unto the souls, as such as is fit for the
spirit is greater than ¢ha¢ fit for the world.

twenty-seven reeds mentioned in ὃ 3. As the reed appears to
have been about 4 feet 8 inches (see Chap. XLIII, 5, note), the
width of the bridge is supposed to be about 126 feet, and the
length of a spear is taken as 14 feet.

1 So in the MSS., but hfi-4ihar, ‘ handsome,’ is more probable.

2 Reading kaniké, instead of the kan4ké of the MSS., as there
can be no allusion to the evil spirit here. The reference is to a
good conscience, which is symbolised by the handsome maiden
who is supposed to meet the righteous soul on its way to heaven
(see Chap. XXIV, 5). ,

5 Assuming that 4gzast is equivalent to Pers. A4gast. The
allusion seems to be to a form of torturing punishment (running
upon ground studded with sharp points) well known to the author.

[18] Ε

50 DADISTAN-{ DiNfk.

CuHaPTeR XXII.

1. The twenty-first question is that which you
ask thus: When he who is righteous passes away,
who has performed much worship of the sacred
beings, and many duties and good works, do the
spirit of creation, the spirit of the sacred ceremony
(yazisn6) and religion of the Mazda-worshippers,
the water, earth, plants, and animals, make complaint
unto Adhavmazd, owing to the passing away of him
who is righteous, and is it distressing to them when
he goes out from the world, or how is it ?

2. The reply is this, that as fo him who is of the
righteous, in zs transit of worldly pain in passing
away, and also after passing away to the passage
onwards! which is his limit (stAr) still in the per-
plexing account, and, after the account, in his own
joy, and in what occurs when his gossips (ham-
v44n) in the world—by whom the spiritual beings
are also not unrecognised, zor his position unknown
—are in worldly demeanour downcast and grieving,
on all these occasions? his thoughts, procuring for-
giveness, are about the sacred beings. 3. And the
spirit of creation, amd the good spirit of the religion
of the Mazda-worshippers, which are in the worldly
existence—of which also, in the world, that righteous
one is a praiser, an employer, a manager, a protection,
and a forbearing friend—shall make an outcry to

1 The Xinvad bridge, near which the soul’s account is rendered.

3 The sentence is clear enough in Pahlavi, but too involved to
be readily understood in English without these extra words.

’ The worldly existences which those spirits represent.

CHAPTER XXII, I-XXIII, 2. 51

the creator about him who is righteous, who is away
from worldly protection, a/so for the granting of
a promoter of forbearance, and for a restorer
(ἀνὀτα τ) of what is extorted’; Akewdse a petition
about the compensatory concomitants as to his new
protection and disposer.

4. And the almighty creator responds, azd allots
a teacher? for smiting the fiend, for the satisfaction
of the righteous, azd for the protection of the good
creatures. 5. As it is said, that in every age a high-
priest of the religion and 4zs managing of the
creatures are made manifest, in whom, in that age,
the protection of the creatures and the will of the
sacred beings are progressing.

CuHaPTeR XXIII.

1. The twenty-second question is that which you
ask thus: When they shall snatch forth the life from
the body of man how does it depart ?

2. The reply is this, that 22 is said ¢o de in
resemblance such as when the redness is drawn up
out of a fire; for when the inflammable material of
a fire is burnt, axd has remained without glowing ὅ,

1 These latter clauses of the outcry refer to their own wants,
and the necessity of providing some one to take the place of the
deceased; but the final petition seems to be for the deceased
himself.

3 The word may be either farhakht4k4, ‘ preparing, educating,’
or firist4kd, ‘sending, deputing,’ and must be used as a sub-
stantive.

* Reading abaris (compare Pers. bars, ‘ splendour’), or it may
be abarakh, ‘sparkless,’ if barkh, ‘a spark,’ be a pure Persian
word, which is doubtful.

E 2

52 DADISTAN-{ DiNiK.

and when it does not obtain new inflammable maze-
vial, or extinguishing matter (nizayisnik) comes
upon 7¢, its redness azd heat then depart from it?;
the life, too, on the departure of the breath (vAdé
vasakih), does not stay in the body, ὀπέ zx like
manner departs.

3. 70 a like purport the high-priests of the religion
have also said this, that mortals azd men by listening?
perceive the time when the spirits shall put a noose
(band) on the neck*; when his time Aas fully come
one then conducts him with a companion (pavan
ham-bar)‘, and at his falling are the place of
death® and cause of death ; and having made lethargy
(baishAsp) deliver him up, and terrified his fever
(tapd), death (adsh) seizes decrepitude (zarman)
away from him 5,

4. The strength in those intrusted wzth him, and
the good proceedings λα pursuit of means which
remain behind’, giving them strength, are the deter-

1 Mr4 and J omit the remainder of the sentence.

3 Reading sinvisnd, but by omitting a stroke we should have
danisn6, ‘knowledge.’

8 Of a person at the point of death. The demon of death, Asté-
vidad, is supposed to cast a noose around the necks of the dead to
drag them to hell, which only the righteous can throw off (see
Bd. III, 21, 22).

4 That is, the dying man must be conveyed by more than one
person, for fear of such contamination by the demon of corrup-
tion (at the time of death) as would require the tedious BareshnOm
ceremonial of purification (see Sls. II, 1, 6-8).

5 And, therefore, the place where his body will rise again at the
resurrection (see Sls. XVII, 11-14).

5 Lethargy, fever, and decrepitude are considered as fiends, but
are dispossessed by the mightier demon of death. Mr4 and J
mention ‘lethargy,’ but omit the after part of the sentence.

7 Alluding probably to the ceremonies to be ordered and per-
formed by the survivors (see Chap. XXVIII, 6, Sls. XVII, 2-6).

ee Pe eo eee ee ee ans πεῖ τς

CHAPTER XXHI, 3—XXIV, 2. 53

mination (viéir) which is their own inward physician.
5. And should it be a passing away (vidarg) which
obtains no light, and on account of their disquietudes
they have gone to the understanders of remedies for
strength for the remedial duties, and the way is
closed, he proceeds with insufficiency of means}.
6.: And the soul of the body, which is the master
of ἐξ house (kadak Κα ἀδ[), along with the ani-
mating life, goes out of the impotent body to the
immortal souls?, as a wise master of a house goes
out of a foreign (aniran6) house to a residence of
the good worship.

7, It was also told to the ancient learned that life
(khayA) is where there is a living spirit within the
soul’s body, which is connected with the soul, as
much as a development (σα τί τ πέδη) of the body,
and is the life (zivandakth) of the soul of a body
of one passed away.

CHAPTER XXIV.

1. The twenty-third question is that which you
ask thus: When he who is righteous passes away,
where is the place the soul sits the first night, the
second, and the third; and what does it do ὃ

2. The reply is this, that thus it is said, that the

1 That is, when there are doubts about the fate of the soul, and
the survivors can obtain no satisfactory assurances from the priest-
hood, the soul has to proceed to the other world without suitable
provision for its happiness.

? The MSS. have ‘soul.’

* Μι4 and J have ‘which is the soul,’ and omit the remainder
of the sentence.

54 DADISTAN-f D{NiK.

soul of man, itself the spirit of the body’, after
passing away, is three nights upon earth, doubtful
about its own position (gas)?, and in fear of the
account; and it experiences terror, distress (dah-
yak6), and fear through anxiety about the Kinvad
bridge *; and as it sits it notices about its own good
works and sin. 3. And the soul, which in a manner
belongs to that same spirit of the body which is alike
experiencing and alike touching it, becomes ac-
quainted by sight with the sin which it Aas com-
mitted, and the good works which it as scantily
done.

4. And the first night from its own good thoughts,
the second night from ἐξς good words, and the third
night from z¢és good dee it obtains pleasure for the
soul; and if also, with the righteousness, there be
sin which remains zz zé as its origin, the first punish-
ment in retribution for the evil deed occurs that
same third night. 5. The same third night, on
the fresh arrival of a dawn‘, the treasurer of good
works, like a handsome maiden (kanik6)®, comes
out to meet z¢ with the store of its own good works ;
and, collected by witches (partké-4ind), the sin
and crime unatoned for (atékht6) come on to the
account azd are justly accounted for 5.

1 The ‘spirit of the body’ which is to some extent distinguished
from the ‘soul,’ both in this chapter and the next, is probably the
life, as described in Chap. XXIII, 7.

3 That is, its future position, or ‘ destination.’

5 See Chap. XXI, 2-7.

4“ Reading dén bam-r nuk ayafté.

5. Fully described in Hn. Il, 22-32, AV. IV, 18-35, Mkh. II,
125-139.

5. The author is more practical than most other writers on the

same subject, as he assumes that the righteous soul is not abso-
lutely righteous, nor the wicked soul absolutely wicked.

CHAPTER XXIV, 3—XXV, 4. 55

6. For the remaining (ketradnd) sin it undergoes
punishment a the bridge, and the evil thoughts, evil
words, and evil deeds are atoned for; and with the
good thoughts, good words, and good deeds of its
own commendable and pleasing spirit it steps for-
ward unto the supreme heaven (garéd@m4n6)', or to
heaven (vahist6), or to the ever-stationary (hamt-
stanag4n6) of the righteous’, there where there is
a place for it in righteousness.

CuHarPTteR XXV.

1. The twenty-fourth question is that which you
ask thus: When he who is wicked shall die, where
is the place the soul sits the first night, the second,
and the third; and what does it say and do?

2. The reply is this, that those three nights the
soul is upon earth, avd notices about the thoughts,
words, and deeds of its own body; z¢ is doubtful
about its own position, and experiences grievous fear
of the account, great terror of the bridge, and per-
plexing fear on account of hell. 3. Thought is
oppressive as an indicator of fear, and the soul, in a
manner the spirit of the body, is a computer * and
acquirer of acquaintance by sight about the good
works which it 4as not done, and the sin which it
has committed.

4. And the first night ἐξ is hastening away from

1 See Chap. XX, 3.

3 There is another place for the ever-stationary of the wicked
(see Chap. XXXIII, 2).

> Assuming that angraid4r stands for ang 4rid&r.

56 pApisTAN-} DiNiK.

its own evil thoughts, the second night from its own
evil words, and the third night from its own evil
deeds; but, owing to the good works which it has
done in the world, the first night the spirit of zés
good thoughts, the second night the spirit of zés
good words, and the third night the spirit of z¢s good
deeds, come unto the soul, and become pleasing and
commendable to it.

5. And the third night, on the fresh arrival of a
dawn, its sin, in the frightful, polluted shape of a
maiden (£ar4tik) who is an injurer, comes to meet
z¢ with the store of its sin; and a stinking northerly’
wind comes out to meet z¢, and it comes on shud-
deringly, quiveringly 2, and unwillingly running to
the account. 6. And through being deceived and
deceiving, heresy (avarfn-dtnéth), unrelenting and
false? accusation of constant companions, and the
wide-spread sinfulness of a fiend-like existence
(drig-stihih) it is ruined, falls from the bridge,
and is precipitated to hell.

CHAPTER XXVI.

1. The twenty-fifth question is that which you
ask thus: How are the nature of heaven (vahist6),
and the comfort and pleasure which are in heaven ?

2. The reply is this, that z¢ zs lofty, exalted, and

1 The demons are supposed to come from the north, where the
gates of hell are situated (see Sls. X, 7).

5 Reading ast6-sistiha nafé-gumd4nih4, which may be,
literally, ‘with bones started and with shaking navel;’ but the
reading is doubtful.

5. Literally ‘not allowing to hear and false-speaking.’

CHAPTER XXV, 5 ΧΧΥΙΙ, 2. 57

supreme, most brilliant, most fragrant, and most
pure, most supplied with beautiful existences, most
desirable, and most good, and the place aud abode
of the sacred beings (yazd@4n6). 3. And in it are
all comfort, pleasure, joy, happiness (vasid4gth),
and welfare, more and better even than the greatest
and supremest welfare axd pleasure in the world ;
and there is no want, pain, distress, ov discomfort
whatever zz it; and its pleasantness and the welfare
of the angels are from that constantly-beneficial place
(g4s), the full azd undiminishable space (gdng)',
the good and boundless world.

4. And the freedom of the heavenly from danger
from evil in heaven is like unto ¢he:r freedom from
disturbance, and the coming of the good angels is
like unto the heavenly ones’ own good works pro-
vided. 5. This prosperity (freh-hast6) and welfare
of the spiritual exzstence is more than that of the
world, as much as that which is unlimited axd ever-
lasting is more than that which is limited and
demoniacal (séd4ntkS).

CuapTreR XXVII.

1. The twenty-sixth question is that which you
ask thus: How are the nature of hell, ad the pain,
discomfort *, punishment, and stench of hell ?

2. The reply is this, that 7¢ zs sunken, deep, and
descending, most dark, most stinking, and most
terrible, most supplied with wretched existences
(anazidantim), and most bad, the place and cave

1 See Chap. XXXI, 24. 3 Or ‘ingloriousness.’

58 DApISTAN-{ DiNfK.

gréstak6) of the demons and fiends. 3. And in it
is no comfort, pleasantness, or joy whatever ; dz¢ in
it are all stench, filth, pain, punishment, distress,
profound evil, and discomfort; and ¢here is no re-
semblance of it whatever ¢o worldly stench, filthi-
ness, pain, and evil. 4. And since ¢here is no
resemblance of the mixed evil of the world to that
which is its sole-indicating (aé-num4i) good, there
is also a deviation (gumisn6) of it from the origin
and abode of evil’.

5. And so much more grievous is the evil in hell
than even the most grievous evil on earth, as the
greatness of the spiritual exzstence is more than that
of the world ; and more grievous is the terror of the
punishment on the soul than that of the vileness of
the demons on the body. 6. And the punishment
on the soul is from those whose abode z¢ has be-
come?, from the demons and darkness—a likeness
of that evil to hell—the head (kam4rak6) of whom
is Aharman the deadly.

7. And the words of the expressive utterance of
the high-priests are these, that where /here is a fear
of every other thing z¢ is more than the thing itself,
dut hell is a thing worse than the fear of Δ

CuHaprer XXVIII.

1. The twenty-seventh question is that which
you ask thus: Why and what is ¢he ceremony of

' Meaning, probably, that the mixture of good and evil in the
world is as far removed from heaven as it is from hell. But the
words aé-numAi and gumisné are doubtful both in reading and
meaning.

2 That is, hell has become; reading m4n gasto.

CHAPTER XXVII, 3-XXVIII, 5. 59

the three zzghts (satiith), when during three days
they order and perform the sacred-cake ceremony
(yazisné dréné) of Srésh??

2. The reply is this, that the life and soul, when
from the realm of the spirit of air? they attain unto
worldly attire, and have passed into its pain and
misfortune, are more sensitive (naziktar); owing
to their nurture, birth, azd mission, protection and
defence are more desirable and more suitable for
the discreet (hd-4trag4niktar); and milk food,
and renewed (navagfinak) and constant attention
to the fire are requisite*, 3. So also when they
are ousted from bodily existence, and pain and the
eradication of life have come upon them, ¢ey are
zw like manner more sensitive, and sending them
protection and defence from spirits and worldly
existences is more desirable. 4. And on account
of their spiritual character the offering (firistisn6)
of gifts for the angels, fit for the ritual of a spirit
(mainédk nirangtk), is more presentable; and also
a fire newly tended (négénd) is that which is more
the custom in the sacved ceremony (yazisn6).

5. For the same reason zw the three days when
in connection with the soul the sacred ceremony,
the burning of fire, z¢s cleanly clearance (géndisn6),

1 See Chap. XIV, 4.

3 Reading min maindék vAyih, and assuming that ‘the good
V&é’ (the Vayé of the Ram Yt.), who is often called the angel
R4n, is alluded to (see Chap. XXX, 4, Sls. XI, 4, XVII, 4). The
life and soul are treated as one being in this chapter, as all the
verbs and pronouns referring to them are in the singular number
in the Pahlavi text.

° Referring to the proper care of new-born infants, for whose
protection from the demons a bright fire is to be kept constantly
burning for three days (see Sls. XII, 11, 12).

60 pApISTAN-! DINIK.

and other religious axd ritualistic defence, feeding
on milk avd eating with a spoon! are ordered,
because—as the sacred ceremony, the defence and
protection of the worldly existences, is, by order of
the creator, the business of Srésh the righteous ?,
and he is also one of ‘hose taking the account in the
three nzghts’—Srésh the righteous gives the soul,
for three days and nights, the place of the spirit of
air in the world, and protection. 6. And because
of the protectiveness of Srésh, and ¢hat one is
assisted likewise by Srésh’s taking the account, and
for that purpose, are the manifest reasons for per-
forming avd ordering the ceremony of Srésh for
three days and nights‘.

7. And the fourth day the ordering and perform-
ing the ceremony of the righteous guardian spirit
(ard4i fravardé)* are for the same soul and the
remaining righteous guardian spirits of those who
are and were and will be, from GAdyémard the
propitious to Séshans the triumphant ὁ.

CuHaPTER XXIX.

1. The twenty-eighth question is that you ask
thus: For what reason is it not allowable to perform

1 No meat is to be eaten by the survivors until the third night
has passed away (see Sls. XVII, 2).

2 The angel Srésh is said to have been the first creature who
performed the sacred ceremony (see Yas. LVI, i, 2-7, ii, 2-4, iii,
2-4), of which the spiritual counterpart was produced by Afhar-
maad during the creation (see Bd. II, 9).

3 See Chap. XIV, 4. 4 See Sls. XVII, 3.

5 See Sls. XVII, 5.

* That is, from the first man to the last; the phrase is quoted
from Yas. XXVI, 33.

CHAPTER XXVIII, 6--ΧΧΧ, 2. 61

the ceremony of Srésh, the living spirit (ahv6)},
along with other propitiations (shndman6)*, when
they reverence him separately ?

2. The reply is this, that the lord of all ¢hzzgs is
the creator who is persistent over his own creatures,
and a precious work is his own true service ὃ which
is given by him to Srésh the righteous whom, for
this reason, ove is to reverence separately when even
his name is not frequently mentioned, and ove is not
even to reverence the names of the archangels with
him.

CHAPTER XXX.

1. The twenty-ninth question is that which you
ask thus: The third night, in the light of dawn,
what is the reason for consecrating separately the
three sacred cakes‘ with three dedications (shnd-
man)?

2. The reply is this, that one sacred cake, whose
dedication is ἐσ Rashnd and AstAd5, is for ® satisfying

1 Probably a miswriting of ashék, ‘righteous.’

2 Short formulas of praise, reciting all the usual titles of the
spirits intended to be propitiated by them, which are introduced
into a particular part of the liturgy to dedicate the ceremony to the
particular spirit in whose honour it is being performed (see Sls.
VII, 8).

5 Reading béndakih; but it may be bindakth, ‘complete-
ness, perfection.’

‘ The drén, or sacred cake, is a small flexible pancake which
is consecrated in the ceremonies, and dedicated to some particular
spirit by means of the shnfiman, or propitiatory dedication (see Sls.
III, 32).

5 See Sls. XVII, 4. These two angels are supposed to be
present when the soul renders its account; RashnQ weighs its
actions in his golden balance, and Ast&d assists it (see AV. V, 3, 5).

" Reading rai, instead of 1a, ‘ not.’

62 ᾿ pApIsTAN-! piNiK.

the light of dawn and the period of Adshahin’,
because the mountain Adshdast4r? is mentioned
in the propitiation of the angel Ast4d. 3. With
Astaa is the propitiation of the period of Aftshahin’,
and she is the ruler of glory‘ of that time when the
account occurs; the souls are in the light of the
dawn of Afishahin when they go to the account;
their passage (vid4r) is through the bright dawn.

4. One sacred cake, which is in propitiation of
the good V4é*, is, moreover, on this account:
whereas the bad V4é° is a despoiler and destroyer,
even so the good V4é is a resister (kikhshtd@4r),
and likewise encountering the bad V4é; Ze is also
a diminisher (vizidar) of his abstraction of life,

1 One of the five periods of the day and night, extending from
midnight until the stars disappear in the dawn, or, as some say,
until all the fixed stars disappear except four ofthe first magnitude
(see Bd. XXV, 9g, Sls. XIV, 4-6).

2 Called Ushi-darena in the Avesta, and identified with some
mountain in Sagastén in Bd. ΧΙ], 15. It is mentioned in the
dedicatory formula of Astad (see Sir. 26), and its name is evidently
here supposed to mean ‘the holder of dawn,’ an appropriate term
for a lofty mountain to the eastward.

53 Both Rashn@i and Astdd are blessed in the prayers appointed
for the Afishahin period of the day.

4 The ‘glory of the Aryans’ is lauded in the Astéd Yast.

5 The spirit of air, or angel Ram, who receives and protects the
good soul on its way to the other world (see Chap. XXVIII, 2, 5).

5 Identified with Ast6-vidad, the demon of death, in Bd. XXVIII,
35, but Pahl. Vend. V, 25, 31 makes him a separate demon, who
conveys away the bound soul, which would identify him with the
demon Vizarésh of Vend. XIX, 94, Bd. XXVIII, 18. There is
very little doubt, however, that the Pahlavi translator of Vend. V
misunderstood the Avesta, which merely says that ‘ Ast6-vidhétu
binds him, Vay6 conveys him bound,’ referring probably to the
good V4é who receives the parting soul; and Pahl. Vend. V, 31
admits that this was the opinion of some.

CHAPTER XXX, 3--ΧΧΧῚ, 3. 63

and a receiver and protection of life, on account of
the sacred cake!.

CuHaPTeR XXXI.

1. The thirtieth question is that which you ask
thus: When a soul of the righteous goes on to
heaven, in what manner does it go; also, who
receives it, who leads 2 22, and who makes it a house-
hold attendant ὃ of Adhaymazd? Also, does any one
of the righteous in heaven come out to meet it, and
shall any thereof make enquiry of it, or how?
.2. Shall they also make up an account as to its sin
and good works, and how is the comfort and
pleasantness in heaven shown to it; also, what is
its food? 3. /s zt also their assistance which

1 Nothing is here said about the third sacred cake, but Sls.
XVII, 4 states that this is to be dedicated to the righteous guardian
spirit (see Chap. XXVIII, 7).

? It is doubtful whether the verb be yezrfin (a corruption of
yezderfin) or dezrfin (a corruption of dedrfin), but both forms
are traceable to the same Semitic root (135), one with and the
other without the prefix ‘ye,’ and both, therefore, have nearly the
same meaning.

3. Reading khavag-t-m4n, ‘servant of the house’ (see also §§ 5, 8,
Chaps. XXXII, 7, XXXVII, τό, 17, 21, XLIII, 1, XLVIII, 41).
This word occurs in Pahl. Vend. XIX, 102, in a compound which
is doubtfully read avidamankar 4nd, ‘those acting without time,
eternal ones,’ in Haug’s Essays, p. 388 (it should be ‘ those acting
as household attendants’). It also occurs in the Pazand tract called
Aogemadaé4é, from its initial word (see Geiger’s ed. p. 23, ὃ 11),
where it is read afdim4nf, and translated by Sans. pratihara,
‘ doorkeeper ;’ but in a Pahlavi version of this tract (which seems
to form part of the Afrin-i Dahmén, and differs considerably from
the Pazand text) this word is replaced by b6ndak manik-1,
‘a household servant,’ which confirms the reading adopted here.

64 vApISsTAN-? pinfk.

reaches unto the world, or not? And is the limit
(s4m4n6) of heaven manifest, or what way ἐς z¢?

4. The reply is this, that a soul of the righteous
steps forth unto heaven through the strength of the
spirit of good works, a/oxg with the good spirit!
which is the escort (parvanak6) of the soul, into
z¢s allotted station and the uppermost (tayik6) which
is for its own good works; along with the spiritual
good works, without ¢/ose for the world, and a crown
and coronet?, a turban-sash and a fourfold fillet-
pendant 3, a decorated robe (g4mak®6) and suitable
equipments, spiritually flying unto heaven (vahisté),
or to the supreme heaven (garé¢@m4n), there where
its place is. 5. And Vohdman‘, the archangel,
makes it a household attendant (khavag-t-m4ni-
néd6) to Atharymazd the creator, axd by order of
Athavmazd announces 2z¢s position (g 4s) and reward;
and it becomes glad to beg for the position of
household attendant of Atharmazd, through what
it sees and knows.

6. Atharmazd the creator of good producers

‘ Probably the good V4é, the spirit of air (see Chaps. XXVIII,
2, 5, XXIX_ 4).

3 Reading rukhé vardivand, which words also occur in AV.
XII, 16, X1V, 9. A most elaborate account of heaven and hell
will be found in the Book of Ard& Viraf with an English Transla-
tion, ed. Héshangji and Haug, 1872.

5 Reading vas va Aaharaké balak.

* Vend. XIX, 102-107 (trans. D.) states as follows: ‘Up rises
Vohu-mané from his golden seat; Vohu-mané exclaims: “How
hast thou come to us, thou holy one, from that decaying world into
this undecaying one?” Gladly pass the souls of the righteous to
the golden seat of Ahura Mazda, to the golden seat of the Ame-
sha-speatas, to the Gar6-nmdnem, the abode of Ahura Mazda,
the abode of the Amesha-spentas, the abode of all the other holy
beings.’

CHAPTER ΧΧΧΙ, 4-9. 65

(dah4k4n) is a spirit even among spirits, and spirits
even have looked for a sight of him; which spirits
are manifestly above worldly existences'. 7. But
when, through the majesty? of the creator, spirits
put on worldly appearances (vénisndtha), or are
attending (sinAyAnik6) to the world and spirit, and
put away appearance (vénisnd apadégénd), then
he whose patron spirit (ἣν δ)" is in the world is
able to see the attending spirits, in such similitude
as when they see bodies in which is a soul‘, or
when they see a fire in which is Varahran’, or see
water in which is its own spirit*. 8. Moreover, in
that household attendance, ‘hat Athaymazd has seen
the soul is certain, for Athaymazd sees all things ;
and many even of the fiend’s souls’, who are put
away from those of Athaymazd in spiritual under-
standing, are delighted by the appearance (numd-
dan) of those of Adhaymazd.

9. And the righteous in heaven, who have been

1 Implying that AQharmazd can hardly be considered visible,
except by the eye of faith (see Chap. XIX, 2).

? Assuming that raba- ene is equivalent to Pers. buzur-
g4inagt, ‘ magnificence.’

8. The ahvé (Av. ahfi) seems to γιὲ a spiritual protector, some-
what similar to a patron saint ; as, according to the Ahunavar, the
most sacred formula of the Parsis (see Bd. I, 21, Zs. I, 12-19),
both an ahi and a ratu are to be chosen, that is, both a patron
spirit and a high-priest.

4 That is, he sees the spirits by means of their material mani-
festations.

® The old Pahl. form of Vahram, the angel whose name is
applied to the sacred fire (see Bd. XVII,1,2,9); he is the Av.
Verethraghna of the Bahram Yt.

* The female angel of water is the Av. ardvf sQra An&hita of
the Aban Yt.

7 The souls in hell.

[18] F

66 DADISTAN-f DINIK.

his intimate friends, of the same religion and like
goodness, speak to him of the display of affection,
the courteous enquiry, and the suitable eminence
from coming to heaven, and his everlasting well-
being in heaven.

10. And the account as to sin and good works
does not occur unto the heavenly ones; z¢ zs itself
among the perplexing questions of this treatise, for
the taking of the account and the atonement for the
sins of a soul of those passed away and appointed
unto heaven happen so’, although its place (g4s) is
there? until the renovation of the universe, and it
has no need for a new account. 11. And that
account is at the time the account occurs; ¢hose
taking the account are Adhaymazd, Vohiman, Mitré,
Srésh, and Rashnd, and they shall make up the
account of all with justice, each one at his own time,
as the reply is written in its own chapter 5,

12. As ¢o that which you ask concerning food,
the meals of the world are ¢aken in two ways:
one is the distribution of water in haste, and one
is with enjoyment (afrv4zisnd) to the end; dué¢
in heaven there is no haste as to water, and re-
joicing with much delight ¢éey are like unto those
who, as worldly beings, make an end of a meal
of luxury (adrva4zisnikth). 13. To that also which
is the spiritual completion of the soul’s pleasure
14 is attaining in like proportion‘, and in its ap-
pearance to worldly beings z¢ is a butter of the
name of Maidyék-zarem®, 14. And the reason of

1 As in Chap. XXIV, 5, 6. 3 In heaven.

5 See Chap. XIV, 2-5.

* This sentence is rather ambiguous in the original.

δ᾽ Said to be the food of the souls in heaven (see Hn, II, 38,

CHAPTER XXXI, 10-15. 67

that name of it is this, that of the material food
in the world that which is the product of cattle
is said 2ο de the best (pashtm), among the pro-
ducts of cattle zz use as food is the butter of milk,
and among butters that is extolled as to goodness
which they shall make zz the second month of
the year, and when Mitr6? is in the constellation
Taurus; as that month is scripturally (dinétk6)
called Zareméya*, the explanation of the name to
be accounted for is this, that its worldly repre-
sentative (and4zak6) is the best food in the
world.

15. And ¢kere is no giving out of assistance dy
the soul of the righteous from heaven and the
supreme heaven‘; for, as ¢o that existence full

Mkh. II, 152) ; it is to be distinguished from the draught of immor-
tality, called Hfsh, which is prepared from the fat of the ox
Hadhayés and the white Hém at the time of the resurrection (see
Bd. XXX, 25). :

1 If the writer refers to the correct solar year of Bd. XXV, 21,
beginning at the vernal equinox, the second month would be
rgth April-1gth May when the sun is in the conventional sign of
Taurus ; but the ordinary Parsi year in his time commenced in the
middle of April, and its second month would be May-June when
the sun (about a.p. 880) would be in the actual constellation of
Taurus, So that the statements in the text afford no certain indi-
cation of the particular calendar used by the author.

* The angel of the sun’s light, here used for the sun itself.

δ᾽ The fifteenth day of the second month of the Parsi year is the
season festival called Maidhy6-zaremaya, ‘ mid-verdure,’ in the
Avesta; being also the middle of the second month, the author
assumes that the name of that month was originally Zaremaya.
The Pahl. word can also be read Zar-m4h, ‘the month of gold, or
the green month,’

4 That is, there is no intercession of saints for those still in the
world. The only interceders are the angels and guardian spirits,
and they go no further than to obtain strict justice for every one
according to his worldly merits. .

F2

68 DADISTAN-! DINK.

of joy, ¢here is then no deserving of it for any
one unless each one is fully worthy of it. 16. But
the soul has a remembrance of the world and
worldly people, z¢s relations axd gossips; and he
who is unremembered and unexpecting (abarmar-
vad) is undisturbed, and enjoys in his own time
all the pleasure of the world as it occurs in the
renovation of ¢he universe, and wishes to attain to
it. 17. And, in like manner, of the comfort, plea-
sure, and joy of the soul, which, éeczg attained in
proportion, they cause to produce in heaven and
the supreme heaven, its own good works of every
kind are a comfort and pleasure such as ¢here are
in the world from a man who is a wise friend—
he who is a reverent worshipper—and other edu-
cated men, to her who is a beautiful, modest, and
husband-loving woman—she who is a manager
(4rastar) under protection—and other women who
are clever producers of advantage’. 18. This?, too,
which artses from beasts of burden, cattle, wild
beasts, birds, fish, and other species of animals;
this, too, from luminaries, fires, streams (hf-tagis-
nan), winds, decorations, metals, and coloured
earths; this, too, which is from the fences (par-
dakan6) of grounds, houses, avd the primitive
lands of the well-yielding ca¢¢/e; this*, too, which
is from rivers, fountains, wells, azd the primary
species of water; this, too, which is from trees
and shrubs, fruits, grain, and fodder, salads, aro-
matic herbs, azd other plants; this, too, which is

1 Reading sid ἃς kar4né, and identifying the second word with
Pers. Az.

3 That is, the pleasure.

* This clause is omitted in Mrq and J.

CHAPTER ΧΧΧΙ, 16--22. 69

the preparation of the land for these! creatures
and primitive creations; this, too, from the species
of pleasant tastes, smells, and colours of all natures,
the producers of protections’, the patron spirits
(ahQ4n), and the appliances of the patron spirits,
can come unto mortals.

19. And what the spirit of good works is in
similitude is expressly a likeness of stars and males,
females and cattle, fires and sacred fires, metals
of every kind, dogs, lands, waters, and plants’.
20. The spiritual good works are attached (ava-
yaikhté) to the soul, and in the degree and pro-
portion which are their strength, due to the
advancement of good works by him who is right-
eous, ¢hey are suitable as enjoyment for him who is
righteous. 21. He obtains durability thereby 4 and
necessarily preparation, conjointly w2¢k constant
pleasure and without a single day’s vexation (ayém-
aé-béshiha).

22. There is also an abundant joyfulness, of
which no example is appointed (vakht6) in the
world from the beginning, but it comes thus to
those who are heavenly ones azd those of the
supreme heaven; and of which even the highest
worldly happiness and pleasure are no similitude,
except through the possession of knowledge which
is said 4o de a sample of z¢ for worldly beings.

1 [t is doubtful whether we should read le-denmansh4nd,
a rare plural form of denman, ‘this,’ or whether it should be
le-denman yazd4né; in the latter case the translation would be
‘for these creatures of the sacred beings.’

3. Assuming that zinhar4né stands for zinh4r4né, otherwise
we must read z6har4nd, ‘holy-waters.’

5 The chief objects benefited by good works.

4 Reading hang4mfh-ash, but the construction is unusual.

70 DADISTAN-} DINIK.

23. And of zés indications by the world the limited
with the unlimited, the imperishable with perish-
ableness, the consumable with inconsumableness
are then no equivalent similitudes of it. 24. And
ἠὲ ἐς the limited, perishable, and consumable ¢h7ngs
of the world’s existence which are the imperishable
and inconsumable ones of the existence of endless
light?, the indestructible ones of the all-beneficial
and ever-beneficial space (gfing)*, and the all-
joyful oxes—without a single day’s vexation—of
the radiant supreme heaven (garé6dm4n6). 25. And
the throne (g4s) of the righteous in heaven and
the supreme heaven is the reward he obtains first,
and is his until the resurrection, when even the
world becomes pure azd undisturbed; Ae is himself
unchangeable thereby, du¢ through the resurrec-
tion he obtains what is great and good and perfect,
and is eternally glorious.

CuarTeR XXXII.

1. The thirty-first question is that which you ask
thus: When he who is wicked goes to hell, how

1 Meaning that no adequate conception can be obtained of the
enjoyments of heaven by contrasting the earthly objects which
most resemble it with those most opposed to it.

3 The place of Aftharmasg, or heaven in general (see Bd. I, 2),
where things which are perishable on earth become everlasting.

5 The ‘constantly-beneficial place’ of Pahl. Vend. XIX, 122,
‘which is self-sustained, (its constant beneficialness is this, that,
when it once became so, all of it became thereby ever-beneficial).’
The Avesta version (trans. D.) merely calls it ‘the sovereign place
of eternal weal ;’ and it appears from Chap. XXXVI], 22, 24 that
it is here understood as the unlimited space of heaven, contained
in the ‘ endless light.’

CHAPTER XXXI, 23-—XXXII, 5. γι

does he go, and in what manner does he go; also,
who comes to meet him, and who leads him! to
hell; also, does any one of the infernal ones (dfsa-
haitk4nd) come to meet him, or how is it?
2. Shall they also inflict punishment upon him,
for the sin which he 4as committed, at once, or is
his punishment the same until the future existence ?
3. Also, what is their food in hell, and of what
description are their pain azd discomfort; amd is
the limit of hell manifest, or how is it ?

4. The reply is this, that a soul of the wicked,
the fourth night after passing away’, z¢s account
being rendered, rolls head-foremost and _totters
(kaptnédd) from the Kinvad bridge®; and Viza-
rash ‘, the demon, conveys (nayed6)5 him cruelly
bound therefrom, and leads him unto hell. 5. And
with him are the spirits azd demons connected
with the sin of that sou/, watching in many guises,
resembling the very producers of doubt (viman-
d4d4r4n-if), the wounders, slayers, destroyers,
deadly ones, monsters (dfs-gerp4n6), and criminals,

1 Μι4 and J omit the words from ‘also’ to ‘leads him.’

2 The term ‘passing away’ is here used with reference to the
death of a wicked person, contrary to the general rule (see
Chap. XX, 2).

5 See Chap. XX, 3.

* «Then the fiend, named Vizaresha, carries off in bonds the
souls of the wicked Daéva-worshippers who live in sin’ (Vend. XIX,
94, trans. D.); see also Bd. XXVIII, 18, where the name is Viza-
résh, but it is always Vizaraésh in Dd. Here it has been first
miswritten in K35, and afterwards corrected, so that later copyists
have read Virash, as in Mr4 and J.

5 Identifying the verb with Av. nayéiti of Vend. V, 25, 31; or
it may be read vayed, and identified with Av. vayéiti of Vend.
XV, 17, or Av. vadhayéiti of Vend. XIX, 94, without much
change of meaning.

72 DADISTAN-{ DiNnfk.

those who are unseemly, those, too, who are dis-
eased and polluted, biters and tearers, noxious
creatures, windy stenches, glooms, fiery stenches,
thirsty ones, those of evil habits, disturbers of sleep
(khv4p-kh4ardn), and other special causers of sin
and kinds of perverting, with whom, in worldly
semblance, are the spiritual causers of distress.
6. And proportional ¢o the strength axd power
which ave become theirs, owing to his sin, they
surround him uncomfortably, and make him ex-
perience vexation, even unto the time of the reno-
vation of the universe, 7. And through the leading
of Vizarash? he comes unwillingly unto hell, becomes
a household attendant (khavag-i-m4nd6i-aitd) of
the fiend and evil one, is repentant of the delusion
of a desire for fables (vardakth4), is a longer
for getting away from hell to the world, and as
a wonderful desire for good works.

8. And his food is as a sample of those which
are among the most fetid, most putrid, most pol-
luted, and most thoroughly unpleasant; and ‘here
is no enjoyment and completeness z” his eating,
but he shall devour (ga/4d@) with a craving which
keeps him hungry and thirsty, due to water which
is hastily sejped*. 9. Owing to that vicious habit
there is no satisfaction therefrom, but it increases
his haste and the punishment, rapidity, and tedious-
ness of his anguish.

10. The locality? in hell is not limited (sAm4nt-

1 See § 4.

3 Referring to the fact that a person who is both hungry and
thirsty cannot quench his thirst, for more than a few minutes, by
drinking water without eating.

* Or, perhaps, ‘his position,’ if we read divak-as instead of

CHAPTER XXXII, 6-13. 73

aft) before the resurrection, avd until the time of
the renovation of the universe heis inhell. 11. Also
out of his sin is the punishment connected wth 22,
and that punishment comes upon him, from the
fiend and spirit of his own sin, in that manner and
proportion with which he Aas harassed. and vexed
others’, and has reverenced, praised, and served that
which is vile.

12. And at the time of the renovation, when the
fiend perishes, the souls of the wicked pass into
melted metal (ayén6)? for three days; and all fiends
and evil thoughts, which are owing to their sin, have
anguish effectually, and are hurried away by the
cutting and breaking away of the accumulation
(ham-d4dakth) of sin of the wicked souls. 13.
And by that pre-eminent (avartdm) ablution in the
melted metal they are thoroughly purified from guilt
and infamy (dast6 va raspak6), and through the
perseverance (khva4parth) and mercifulness of the
pre-eminent persistent ones they are pardoned, and
become most saintly (mégtim) pure ones; as it is
said in metaphor that the pure are of two kinds, one
which is glorious (khv4rvaté), avd one which is
metallic (ayénavatd)*.

divakfh, but the former reading would be more of a modern
Persian idiom than a Pahlavi one.

1 Or, ‘ the good,’ the word is not expressed in the Pahlavi text.

3 Bd. XXX, 20 states that both the righteous and wicked are
finally purified by melted metal which is a torment to the latter,
but only like a bath in warm milk to the former.

* See Chap. XIX, 7 n.

4 This is probably a misapplication of a Pahlavi phrase which
contained the word 4snavaté, ‘indestructible,’ and was the trans-
lation of an Avesta passage containing the words Av 4thravand,
‘brilliant, glorious,’ and 4sna, ‘stony, indestructible, enduring’ (often
translated ‘ heavenly’), which words are sometimes used together,

74 DApDISTAN-{ DinfK.

14. And after that purification ¢here are no de-
mons, no punishment, ad no hell as regards the
wicked, and their disposal (virastak6) also is just;
they become righteous, painless, deathless, fearless,
and free from harm. 15. And with them comes the
spirit of the good works which were done azd insti-
gated by them in the world, and procures them
pleasure and joy in the degree and proportion of
those good works. 16. But the recompense of a
soul of the pignieous is a better formation (véh-
dadih) and more’.

CuarpTreR XXXIII.

1. As ¢o the thirty-second question and reply,
that which you ask is thus: In which direction and
which land is hell, and how is it?

2. The reply is this, that the place of a soul of
the wicked, after the dying off? of the body, is in
three districts (vimand): one of them is called that
of the ever-stationary® of the wicked, and it is a

as in Yas. LIX, 14. As the Pahl. A4snavat6 and ayénavaté are
written alike they are easily confounded, but that ‘ metal’ is meant
here appears from Yas. L, 9, b, Bd. XXX, 20.

? Mrq has ‘and the position of more good works is better, the
rank is greater, and the pleasure and delight more.’

3 Literally ‘dying down.’

* Assuming that ham-hastak4n, ‘co-existences, associates,’ is
meant for hamfstak4n (see the hamfst4niké of Chap. XX, 3).
From this it would appear that the place of the Hamistak4n, inter-
mediate between heaven and ἢ Il, was itself supposed by the author
to be divided into two widely separated regions, one for the slightly
righteous (see Chap. XXIV, 6), and one for the slightly wicked,
as here described. No such separation is mentioned in AV. and
Mkh., and the passage is omitted in Mr4.

CHAPTER XXXII, 14—XXXIII, 5. 75

chaos (giimézak5), but the evil is abundantly and
considerably more than the good; and the place is
terrible, dark, stinking, and grievous wth evil. 4.
And one is that which is called the worst existence,
and it is there the first tormentors (vikhruntg4n6)
and demons have ¢heir abode; it is full of evil and
punishment, and there is no comfort and pleasure
whatever. 4. And one is called Drfgdsk4n!, and is
at the bottom of the gloomy existence, where the
head (kam4r4k6) of the demons rushes; there is
the populous abode of all darkness and all evil.

5. These three places, collectively, are called hell,
which is northerly, descending, and underneath this
earth, even unto the utmost declivity of the sky;
and its gate is in the earth, a place of the northern
quarter, and is called the Arezdr ridge”, a mountain
which, among its fellow mountains of the name of
Arezir® that are amid the rugged (k6fik) mountains,
is said in revelation‘ ¢o have a great fame with the
demons, and the rushing together and assembly of
the demons in the world are on the summit of that
mountain, or as it is called ‘the head of Arezir.’

1 The Av. drugaskanim of Vend. XIX. 139, which is trans-
lated ‘the slothful ones.of the Drug’ by Darmesteter, ‘the servants
of the Drug’ by Harlez, and ‘ wizards’ in Haug’s Essays, p. 336.
DrfigAsk4n is said to be a son of the evil spirit in Bd. XXXI, 6.

3 See Bd. XII, 8.

8 Bd. ΧΙ], 16 mentions another Arezfir ‘in the direction of
Arm.’ ;

“ Vend. XIX, 142 (trans. D.) says ‘they run away casting the
evil eye, the wicked, evil-doing Daévas: “Let us gather together
at the head of Arezfira!”’

76 DADISTAN-{f DiNtK.

CuHaPteR XXXIV.

1. As ¢o the thirty-third question and reply, that
which you ask is thus: In what manner is there one
way of the righteous from the Daitih peak! to
heaven, and one of the wicked to hell; and whaé zs
their nature ?

2. The reply is this, that one is for ascent, and
one for descent; and on account of both being of
one appearance I write thus much for understanding
and full explanation, that is to say :—3. The right-
eous souls pass over on the Xinvad bridge? by
spiritual flight and the power of good works; axd
they step forth up to the star, or to the moon, or to
the sun station, or to the endless light®. 4. The
soul of the wicked, owing to z¢s falling from the
bridge, its lying demon, and the pollution collected
by its sin, they shall lead therefrom to the descent
into the earth, as both ways /ead from that bridge
on the ΔΙῸ ἢ peak.

CuarTreR XXXV.

1. The thirty-fourth question is that which you
ask thus: Does this world become quite without
men ‘, so that ¢heve is no bodily existence in ἐξ what-

1 See Chap. XXI, 2. 2 See Chap. XXI, 2-7.

8 These are the four grades of heaven, as described in AV.
VII-X, Mkh. VII, 9-11.

4 Reading avfk (or avih) anshfit4, but it may possibly be
avi-1 ansh@t4, ‘ without a single man.’

CHAPTER XXXIV, I-XXXVI, 2. 77

ever, and then shall they produce the resurrection,
or how is it?

2. The reply is this, that this world, continuously
from z¢s immaturity even unto z¢s pure renovation,
has never been, and also w7// not be, without men;
and zz the evil spirit, the worthless (asaptr), no
stirring desire of this arises. 3. And near to the
time of the renovation the bodily existences desist
from eating, and live without food (pavan akhiris-
nth)'; and the offspring who are born from them
are those of an immortal, for they possess durable
and blood-exhausted (khdn-girdt) bodies. 4. Such
are ¢hey who are the bodily-existing men that are in
the world when there are men, passed eee who
rise again and live again.

CHaPTtER XXXVI.

1. The thirty-fifth question is that which you ask
thus: Who are they who are requisite in producing
the renovation of the universe, who were they, and
how are they?

2. The reply is this, that of those assignable for
that most perfect work the statements recited are
lengthy, for even GAyédmard, Yim the splendid,
Zaratist the Spittam4n?, the sfzvztual chief (τ 4 ὅ)
of the righteous, and many great thanksgivers were

1 Bd. XXX, 3 states that men first abstain from meat, after-
wards from vegetables and milk, and, finally, from water.

2 See Chap. II, 10. His title, which is nearly always written
Spitam4n in K35 (rarely Spit4m4n), is Av. spitama or spitdma,
but is usually understood to mean ‘descendant of Spitama,’ his
ancestor in the ninth generation (see Bd. XXXII, 1).

78 pApIsTAN-? DiNiK.

appointed for completing the appliances of the reno-
vation; and their great miracles and successful
(avadirag4nik) management Aave moved on, which
works for the production of the renovation’. 3.
Likewise, on the approach of the renovation, Kere-
sAsp? the SAman who smites Dahak, Kai-Khasrét?
who was made to pass away by V4é the long-con-
tinuing lord +, Tas and Vévan‘ the allies (αὐ ἃ Κα η ὅ),
and many other mighty doers are aiding the produc-
tion of the renovation.

4. But those who are the producers of the reno-
vation more renowned throughout the spheres (vAs-
poharak4niktar) are said ¢o de seven, whose names
are Réshané-fashm *, Khar-£ashm, Fradad@-gadman,

1 That is, even these ancient rulers and legislators have contri-
buted to the final renovation of the universe by their wise actions
and laws.

2 See Chap. XVII, 6.

5 Av. Kavi Husravangh, the third king of the Kayanian dynasty
(see Bd. XXXI, 25, XXXIV, 7), whose mysterious disappearance,
as related in the Shahn4mah, is evidently alluded to here.

4 The Av. vayam daregh6-Avadhaitim of Khfrshéd Nyé-
yish, 1, that seems to be identified here with the good Vaé (see
Chap. XXX, 4), who conducts the soul to the other world.

δ The Tfs and Gtw of Bd. XXIX, 6 and the Shahn4mah, where
they are said to have been frozen in the mountain snow, with other
warriors, after the disappearance of Kai-Khfsréit. They are the
Av. Tusa of Ab4n Yt. 53, 58, and, perhaps, Gaévani of Frav-
ardin Yt.115, but the Pahlavi form Vévan (or Viv6) of our text
is inconsistent with the latter identification ; the form Giw of Bd.
XXIX, 6 is merely Pazand.

* These names are the Av. Raofas-faéshman, Hvare-4aéshman,
Frédad-hvarené, Varedad-hvaren6d, Vouru-nemé, Vouru-savé, and
Saoshyas of Fravardin Yt. 128, 129, partly transcribed, partly trans-
lated, and partly corrupted into Pahlavi. The corruptions are easily
explained thus: Av. vouru, ‘wide,’ when written in Pahlavi is
dften identical with varen, ‘desire,’ and has been so read by a
later copyist and then translated by its synonym kamak; Av,

CHAPTER XXXVI, 3-7. 79

V4redad-gadman, Kamak-vakhshisn, Kamak-sd, and
Séshans. 5. As it is said that in the fifty-seven
years’, which are the period of the raising of the dead,
Réshané-4ashm in Arz4h?, Khdr-4ashm in Savdah,
Fradad@-gadman in Fradadafsh, Varedad-gadman in
Vidadafsh, K&amak-vakhshisn in Vérdbarst, and
Kamak-sid in Vé6rdgarst, while Sésh4ns in the
illustrious and pure Khvantras is connected with
them, are immortal. 6. The completely good sense,
perfect hearing, and full glory of those seven pro-
ducers of the renovation are so miraculous that they
converse from region unto region, every one to-
gether with the six o¢hers, just as now men at an
interview utter words of conference and co-operation
with the tongue, one to the other, and can hold a
conversation ὅ,

7. The same perfect deeds for six‘ years in the
six other regions, and for fifty years in the illustrious
Khvaniras‘, prepare immortality, and set going ever-

nemé is translated by Pahl. niy4yisn, ‘homage, praise,’ which is
written very much like vakhshisn, ‘increase,’ and has been so
read by a later copyist. For the first two names and the last see
Chap. II, ro.

1 The same period is mentioned in Bd. XXX, 7.

3 That is, there is one of the seven producers of the renovation
in each of the seven Késhvars, or regions of the earth, of which
Arz4h is the western, Savah the eastern, Fradadafsh and Vidadafsh
the two southern, Vérfbarst and Vérfarst the two northern, and
Khvaniras the central one (see Bd. V, 8, 9, XI, 2-4),

* If this passage were found in the Christian scriptures, it would
very probably be considered as a prophetical allusion to the electric
telegraph and telephone.

4. So in all MSS., but one would expect it to be ‘seven,’ so as to
complete the fifty-seven years of ὃ 5. The number being written
in ciphers the difference between ‘six’ and ‘seven’ is very slight.

5 This central region of the earth is that which contains Iran
and all lands well known to the Iranians,

80 DADISTAN-f DINiK.

lasting life and everlasting weal (5 ἃ 418) through the
help and power and glory of the omniscient axd
beneficent spirit, the creator Afharymazd.

CHAPTER XXXVII.

1. As το the thirty-sixth question and reply, that
which you ask is thus: How shall they produce the
resurrection, how do they prepare the dead, and
when the dead are prepared by them, how are they?
2. When it is produced by them, is an increase in
the brilliance of the stars, moon, and sun necessary,
and does it arise, or not? are ¢here seas, rivers, and
mountains, or not? and is the world just as large as
this, or does it become more so and wider ?

3. The reply is this, that the preparation and
production of the resurrection are an achievement
connected with miracle, a sublimity (rabAth), and,
afterwards, also a wondrous appearance unto the
creatures who are uninformed. 4. The secrets and
affairs of the persistent creator are like every
mystery and secret; excepting himself—he who is
capable of all knowledge, the fully-informed, and
all in all (visp4nd vispd)—no one of the worldly
beings and imperfect spirits 4as known them.

5. A true proverb (gébisnd-g6) of the intelligent
and worldly, which is obvious, is that as it is easier
in teaching to teach again learning a/ready taught
and forgotten than that which was untaught, and
easier to repair again a well-built house, given
gratuitously, than that whzchk is not so given, so
also the formation agazz of that which was formed
is more excellent (hunirtar), and the wonder is

CHAPTER XXXVII, 1-Ἰ0. 81

less, than the creation of creatures. 6. And through
the wisdom and glory of the omniscient and omni-
potent creator, by whom the saddened (4likht6)
creatures were created, that which was to perish is
produced again anew, and that which was not to
perish, except a little, is produced handsome even
for a creation of the creator’.

7. He who is a pure, spiritual creature is made
unblemished ; he, also, who is a worldly creature is
immortal and undecaying, hungerless and thirstless,
undistressed and painless; while, though he moves
(gundéd@6) in a gloomy, evil existence, the fiend is
rightly judging from z¢s arrangement (min nivard6)
that tt is not the place of a beneficent Jdeimg, but
the place of an existence which is deadly, ignorant,
deceiving, full of malice, seducing, destroying, caus-
ing disgrace, making unobservant (aibéngar), and
full of envy. 8. And his existence is so full of
malice, deceit, seductiveness, unobservance, destruc-
tiveness, and destruction that 4e has no voice except
for accomplices (ham-bfdik4n) and antagonists,
except also for his own creatures and gossips when
theiy hearts are desirous of evil, seducing, destroy-
ing, making unobservant, causing malice, and bear-
ing envy. 9. And e is disclosed (vish4d) from
his own origin and abyss full of darkness, unto the
limits of darkness and confines of the luminaries ;
and in his terribleness and demoniacal deliberation
he gazes at the unblemished light and creatures
of the beneficent Adhaymazd. 10. And through
abundant envy and complete maliciousness is his
lying; and he mounts (sdb4réd6) to seize, destroy,

1 This last clause is omitted in Mrg and J.
[18] G

82 DADISTAN-! DINfK.

render unobservant, and cause to perish ¢hese same
well-formed creatures of the sacred beings. 11. And
owing to his observance of falsehood he directed
falsehood and lies with avidity (varené6), which
were necessary for obtaining his success in his own
rendering o¢kers unobservant (adbén6); even in the
nine thousand winters (hazangrék zim)? of false-
hood that which is disregarded therein is his own
falsity.

12. He who is the most lordly of the lords of
the pre-eminent luminaries, and the most spiritual
of spirits, and all ¢he beings of Atharmazd the
creator—who was himself capable of an effectual
(tQb4nd) gain for every scheme of his?—do not
allow that fiend into the interior, into the radiance
(farégid) of the luminaries, 13. And ¢hey® under-
stood through ¢hezr own universal wisdom that fiend’s
thoughts‘ of vileness, azd meditation of falsehood

1 The interval between the first appearance and the final disap-
pearance of the evil spirit. Twelve thousand years are supposed
to elapse between the first creation and the resurrection; during
the first three (about B.c. 8400-5400) the creation remains undis-
turbed in a spiritual state, during the next three (B.c. 5400-2400)
the evil spirit appears, but flies back to hell in confusion, during
the next three (B.c. 2400—a. ἢ. 600) he attacks the creation and
keeps it in a constant state of tribulation, and during the last three
(A. Ὁ. 600-3600) his power, having attained its maximum, is gra-
dually weakened till it is finally destroyed at the resurrection (see
Bd. I, 8, 18, 20, 22, III, 1, XXXIV, 1-9, Byt. III, 11, 44, 52,
61, 62).

3 Probably ‘ the fiend,’ but the sentence is by no means clear.

> As the verbs ‘allow’ in ὃ 12 and ‘accept’ in ὃ 13 are both
plural we must understand that the opposition to the fiend arises
from the spiritual creatures of Afharmazd, and not from Athar-
mazd alone.

* Reading minishnd instead of mainédgané, ‘spirits ;’ the dif-
ference between these words in Pahlavi being only a single stroke.

CHAPTER XXXVII, 11--17. 83

and lies, and became aware of ‘hem by themselves
and through their own intuition, and shall not accept
the perdition (adshth) of the fiend, du¢ are to be
rightly listening to the commands of him’ who is
worthy. 14. For his? is not the nature of him who
is good, zor the wisdom of him who is propitious ;
and he does not turn from the confines of the shining
ones, and the developments pertaining to those of
the good dezg*, until he arrives at the creatures ;
and he struggles in an attempt (afzm4n9), spreads
forth into the sky, is mobbed (garéhagt-att) in
combats, is completely surrounded, azd is tested
with perfect appliances. 15. His resources, also,
are destroyed, ἦς internal‘ vigour is subdued, 42s
weapons of falsehood are disregarded, and zs
means of deceiving shall perish ; and with complete-
ness of experience, thorough painfulness, routed
troops, broken battle-array, and disarranged means
he enjoys on the outside the radiance of the lumi-
naries with the impotence (anafyy4ragth) of a
desire which again returns to him.

16. And the same well-shining light of all kinds
of the creator, when they shall not let in him who
is Aharman, shall remain an unlimited time, whzle
the fiend is in household attendance on those of
the frontier through not being let in, avd constantly
troubled at the everlasting creatures. 17. The
household attendance of the fiend seemed to it®
perpetually afflicting; and also the previous struggle

1 Afharmasd. 3 The fiend’s.
8. Reading véhik4naké vakhshisno.
* Assuming that andarmfinth is a form analogous to pir4-
mfinih, and with the meaning of andarfinih.
5 The light.
G2

84 pApiIsTAN-{ pDiNnfk.

of the fiend when the celestial spirit (ahv6) pertazn-
tng to the luminaries was not contended wth by
him, zs defeat (makhitintand) when the lumi-
naries were not defeated by him, ἀξ infliction of
punishment before sin, and 42s causing hatred before ἡ
hatred exists are all recounted by it to the justice
and judiciousness whose unchangeableness, will, per-
sistence, and freedom from hatred—which is the
character of its faithful ones—are not so}, to him
who is the primeval (pésak6) creator.

18. The fiend, after 47s falsity, the struggle—on
account of the fighting of the shining ones and the
decreed keeping 42 away which was due to the fighter
for the luminaries—azd the ill-success of the struggle
of himself and army, ordered the beating back of
the worthy fighter agazzs¢ destruction, the malicious
avenging again of the causer of hatred, azd the de-
stroyer’s internal vileness and disorganisation anew of
his own place. 19. He saw the beneficent actions by
which, through the wisdom of Adhazvmazd, the spiri-
tual wisdom’, within the allotted (burtn-héménd)
time, the limited space, the restricted conflict, the
moderate trouble, and the definite (farg4m-hémand)
labour existing, struggles against the fiend, who is the
unlawful establisher of the wizard; and he returned
inside to fall disarmed (α 58 πιᾶ πη ὅ) and alive, and
until he shall be fully tormented (pir-dardag-h4e)
and shall be thoroughly experienced, they shall not®
let 47m out again in the allotted time that the fiend
ordered for the success of falsehood and lies, 20.

1 That is, they are altogether different from the faults of the
fiend, just recounted.

5 Perhaps the same as ‘the spirit of wisdom’ of Mkh.

5. Reading 14, ‘not,’ instead of rai, ‘on account of.’

CHAPTER XXXVII, 18--22. 85

And the same fiend ad the primeval (kadmén)
demons are cast out confusedly, irreverently, sor-
rowfully, disconcertedly, fully afflicting ¢he’r friends,
thoroughly experienced, even with their falsehoods
and not inordinate means’, with lengthy slumbers,
with broken-down (avastist) deceits and dissipated
resources, confounded and impotent, into the per-
dition of Aharman, the disappearance of the fiend,
the annihilation of the demons, and the non-exist-
ence of antagonism.

21. To make the good creatures again fresh and
pure, azd to keep ¢hem constant and forward in pure
and virtuous conduct is to render ¢hem immortal;
and the not letting in of the co-existent oze*, owing
to the many new assaults (padgastoth) that occur
in his perpetual household attendance’ of falsity—
through which ¢here would have been a constant
terror of light for the creatures of the sacred
beings—is to maintain a greater advantage. 22. And
his (Adhavmaza’s) means are not the not letting in
of the fiend, but the triumph arranged for himsedf
in the end—the endless‘, unlimited light deng also
produced by him, and the constantly-beneficial space δ

1 The words va avigaft6 afzariha are omitted in M14 and J.

3 The evil spirit. As the co-existent spirits of good and evil are
antagonistic the word ham-budiké, ‘ co-existent,’ is often supposed
to mean ‘antagonistic.’

5 See διό. M14 and J have only ‘that occur through his falsity
and the constant terror of light zAzch would have arisen from him.’

‘ That the term asar has only its etymological meaning ‘ end-
less,’ and not the wider sense of ‘eternal,’ is clear from this phrase.
The ‘endless light’ is the phrase used in Pahlavi to express
Av. anaghra raokau, a term implying ‘the fixed stars,’ so the
passage in the text is very suggestive of the phrase, ‘he made the
stars also’ (Gen. i. 16).

5 Instead of gung, ‘space,’ we might read gang, ‘treasury,’

86 DADISTAN-! DINiK.

that is self-sustained —which (triumph) is the resource
of all natures, races, characters, powers, avd duties
from the beginning and maturing of those of the
good religion and the rushing of the liar and
destroyer on to the creatures, which are requisite
for the final, legitimate triumph of the well-directing
creator, and for the termination of the struggles of
all by the protection and recompense of the praises
and propitiation performed, which are the healing
of the righteous azd the restoration of the wicked
at the renovation. 23. Even these developments,
even these established habits (dad-sAnith4), even
these emissions of strength, even these births, even
these races, even these townspeople (dihikdth4),
even these characters, even these sciences!, even
these manageable and managing ones’, and even
these other, many, special species and manners which
at various periods (anb4n6) of time are in the hope
that the quantity and nature of their auxiliaries may
de complete, and their coming accomplished and not
deficient in success (vakht6), are distributed and
made happy by him.

24. The sky is in three thirds, of which the one
at the top is joined to the endless light, in which
is the constantly-beneficial space; the one at the

but it is written ging in Chap. XXXI, 24, according to K3s, and
the meaning ‘space’ is more appropriate to the gatus Avadhaté,
‘ self-sustained place,’ of Vend. XIX, 122. The epithet ‘ constantly-
beneficial’ is a Pahl. translation of Av. misv4na, and is evidently
applied here to the unlimited heavenly space contained in the
‘endless light’ (see ὃ 24) and including the supreme heaven, as
appears from the order in which these three existences (the earliest
creations of Aflharmazd) are mentioned in Chap. XXXI, 24.

. Mrq and J have ‘separate doers.’

* M14 and J have ‘doers at different times,’

CHAPTER XXXVII, 23-28. 87

bottom reached to the gloomy abyss, in which is
the fiend full of evil; and one is between those two
thirds whzch are below and above. 25. And the
uppermost third, whzch is called ‘the rampart of the
supreme heaven’ (garéddm4né drupfstd)!, was
made by him with purity, all splendour, and every
pleasure, and no access to it for the fiend. 26. And
he provided that third for undisturbedly convoking
the pure, the archangels, and the righteous ¢hat have
offered praises who, as z¢ weve unarmed (azen4var),
struggle unprepared azd thoroughly in contest w7th
the champions of the co-existent ove, and they smite
the co-existent ove and his own progeny (géh4rak6)
already described, and afford support to the im-
perishable state 2, through the help of the archangels
and the glory of the creator. 27. And, again also,
in their? fearlessness they seek for the destruction
of the demons and for the perfection of the creatures
of the good éengs; as one who is fearless, owing to
some rampart which is inaccessible 4o arrows and
blows, and shoots arrows at the expanse below, is
troubled (bakhséd@%) for friends below.

28. And he made a distinction in the prescribed
splendour and glory for the lowermost third of the
sky; and the difference is ¢hat it is liable to injury
(pavan resh), so that the fiend, who is void of
goodness, comes and makes that third full of dark-
ness and full of demons, avd shall be able to perplex
in that difficulty when the thousand winters occur,
and the five detested (lakhsidak6) kinds of the

1 Bd. III, 26 says that ‘the rampart of the sky was formed so
that the adversary should not be able to mingle with it.’

3. Reading 4gfrazénd vad aseg gfin.

* Assuming that να} stands for valman or valmans4n.

88 DADISTAN-{ DINIK.

demons of life! have also overwhelmed with sin
those of the wicked who are deceived by the demons
and have fled from the contest. 29. But they shall.
not let the fiend fully in, owing to the luminaries of
the resplendent ove, during the allotted time when
the demons’ punishing and the repentance of the
wicked are accomplished.

30. And he appointed for the middle third the
creatures of the world separated? from the world
and the spiritual exzstence; and among those crea-
tures? were produced for them the managing man
as a guardian of the creatures, and the deciding
wisdom as an appliance of man; and the true
religion, the best of knowledge was prepared by
him. 31. And that third is for the place of combat
and the contest of the two different natures‘; and
in the uppermost part of the same third is stationed
by him the light of the brilliant sun and moon and
glorious stars, and ¢hey are provided by him that
they may watch ® the coming of the adversary, and
revolve around the creatures. 32. All the sacred
ceremonies of the distant earth (bfim), the light,
the abundant rains, and the good angels vanquish

1 Probably referring to the five fiends, or demonesses, which
are the special embodiments of each man’s evil passions, and are
thus detailed in Mkh. XLI, 9-11:—‘ That man is the stronger who
is able to contend with his own fiends, and who keeps these five
fiends, in particular, far from 4:s body, which are such as avarice,
wrath, lust, disgrace, and discontent.’

3 Reading fisardak6, but the word is doubtful. This central
region of the sky would seem to be the place of the ‘ever-stationary,’
if it do not include the earth itself, which is not quite clear, owing
to the obscure style of the author.

5. While in the world.

“ The beneficent and evil spirits.

5 Reading venapénd, but the word is doubtful.

CHAPTER XXXVII, 29-35. 89

and smite the wizards amd witches who rush adout
below them’, and struggle to perplex by injury
to the creatures; they make all such assailants
become fugitives®. 33. And through their revolu-
tion the ascents and descents, the increase and
diminution (narafsisnd), of the creatures® shall
occur, the flow and ebb of the seas, and the increase
of the dye-like‘ blood of the inferior creatures 5;
also owing to them and through them have elapsed
the divisions of the days, nights, months, years,
periods, azd all the millenniums (hazagrék ztm4n)
of time.

34. He also appointed unto our forefathers the
equipment which is their own, a material vesture,
a sturdy bravery, and the guardian spirits of the
righteous ; and he provided that they skou/d remain
at various times in their own nature®, and come
into worldly vesture. 35. And those for great hosts
and many slaves are born, for the duties of the
period, into some tribe; he who has plenty of off-
spring is like Fravak’, he who is of the early law

1 Below the sun, moon, and stars which protect the creatures.

5. Literally ‘springers back.’

5 Reading d&4miké, but the word is unusual; it might be read
dahmik6, ‘of the holy man,’ or be considered a corruption of
damiké, ‘earth.’

* Reading rangm4né, but the word is doubtful.

5 Five folios of text are here interpolated in J, of which four
contain the passage (Ep. II, vi, 4—ix, 7) omitted at the end of that
MS., and the fifth contains a passage on the same subject as Ep. ITI,
and which may possibly be part of the text missing in Ep. III, rr.

5 Meaning that the unembodied spirits of men should enter
upon their worldly existence.

7 The great-grandson of the primeval man, Gayémard, and the
forefather of the fifteen races of undeformed human beings (see
Bd. XV, 25-31, XXXI, 1).

90 DADISTAN-f DINIK.

(pésd4d5) like Héshang!, he who is a smiter of
the demon like Takhmérup?, he who is full of glory
like Yim 8, he who is full of healing like Frédan, he
who has both wisdoms‘ like the righteous Μᾶηῦ-
skihar δ, he who is full of strength like Keresdsp ",
he who is of a glorious race like Kai-Kav4d’, he
who is full of wisdom like Aésh4nar*®. 36. He who
is noble is like Styavash®, he who is an eminent
doer (avark4r) like Kai-Khdsréi!°, he who is exalted
like Kaf-Vistasp", he who is completely good like
the righteous Zaratdst 12, he who arranges the world
like Peshydtan(, he who is over the religion (diné-

Δ See Chap. II, 10 for this and the following three names.

* He is said to have kept the evil spirit thirty years as a steed
(see Ram Yt. 12, Zamy4d Yt. 29, Mkh. XXVII, 22).

5. Here written Gim.

4 Instinctive wisdom and that acquired by experience (see
Chap. XL, 3).

° Av. Manus&ithra; the descendant of Fré¢fn, in the eleventh
generation, who overthrew the usurpation of the collateral branches
of his family, and restored the Iranian line of the Pésdddian dynasty
in his own person (see Bd. XXXI, 12-14, XXXIV, 6).

® See Chap. XVII, 6.

7 Av. Kavi Kavata; the first king of the Kayanian dynasty
(see Bd. XXXI, 24, 25, XXXIV, 7).

* Probably the Av. Aoshnara, mentioned in Af. Zarat., along
with several of the other names, in a passage somewhat similar to
that in our text. The name here can also be read Afish-khfir.

° Av. Kavi Syavarshan; the son of king Kai-KAfis and
father of king Kaf-Khfisréf, but he did not reign himself. He
is said to have formed the settlement of Kangdez (see Chap. XC, 5,
Bd. XXXI, 25, Byt. III, 25, 26).

© See Chap. XXXVI, 3.

1 Av. Kavi Vistaspa, Pers. Gust4sp; the fifth king of the
Kay4nian dynasty, who received the religion from Zaratfist. His
father, the fourth king, was of collateral descent from the first king
(see Bd. XXXI, 28, 29, XXXIV, 7).

1 The great apostle of the Parsis (see Chap. II, ro).

1’ Av. Peshétanu; a son of Kai-Vistésp, who is said to be

CHAPTER XXXVII, 36-40. οι.

avarag) like Atdvé-pad?, he who is liturgical like
Hdshédar ?, he who is legal like Hshédar-m4h, and
he who is metrical and concluding like Séshdans.
37. Among them are many illustrious ones, glo-
rious doers, supporters of the religion, and good
managers, who are completely (ἃ ρ ἢ ἡ) for the smiting
of the fiend and the will of the creator.

38. He also produced the creatures as contenders,
and granted assistance (védvarth), through the
great, in the struggle for the perfect happiness from
heaven at the renovation? of the universe; and he made
them universally (vaspéharakanth4) contented.
39. A vitiated thought of a living, well-disposed
beng is a stumble (nistvd) which is owing to evil;
and these are even those‘ contented with death,
because they know their limit, ad it shall be definite
(burind-héménd) and terminable; the evil of the
world, in life, is definite, and they shall not make
one exist unlimitedly avd indefinitely in the evil of
the world, through an eternal life with pain.

40. And through.a great mystery, wholly mira-
culous, he produced a durable immortality for the
living ; a perplexity so long as the best and utmost
of it is sueh an immortality of adversity, for z¢ is

immortal and to live in Kangdez, whence he is to come to restore
the religion in the millennium of Hfishédar (see Chap. XC, 3, 5,
Bd. XXIX, 5, Byt. III, 25-32, 36-38, 41, 42).

1 Probably the supreme high-priest and prime minister of the
ninth Sasanian king, Shapfr II (a.p. 309-379 ; see Bd. XXXIII, 3).

2 See Chap. II, 10 for these last three names. The terms
mAnsaritk, ‘liturgical,’ dadik, ‘legal,’ and gasanfk, ‘metrical,’
are those applied to the three divisions of the twenty-one Nasks,
or books of the complete literature of the Magda-worshippers.

5 M14 and J have merely ‘ granted assistance in the struggle at
the renovation.’

4 Assuming that gha/ stands for valman, as it sometimes does.

92 DApISTAN-{ οἱνῖκ.

ever living molested and eternally suffering. 41. And
their development, the strength of lineage obtained,
is ever young in succession, and the tender, well-
destined ones, who are good, are in adversity and
perpetuity of life, so that there is a succession of
life through their own well-destined offspring’.
42. They become eternally famous, so that they
obtain, every one, an old age which is renewed, free
from sickness and decay, visibly in their own off-
spring and family (g6harak6) whenever they become
complete; and any one of the combative, whose
struggle is through the smiting that his fellow-
combatant obtains, is of a comfortable disposition
at the balance. 43. This ome, too, is for stepping
forth to heaven, even as that pre-eminent one of the
righteous, the greatest of the apostles and the most
fortunate of those born, the chief of worldly beings,
the righteous Zaratdst the Spitaman, when the
omniscient wisdom, as a trance (gip), came upon
him from Afharmazd, and he saw him who was
immortal and childless, and also him who was mortal
and provided with children; that perpetual life of
the childless then seemed to him terrible, and that
succession of mortals seemed commendable; so that

» M14 and J have merely: ‘are a succession in adversity and
perpetuity of life.’

* Assuming that tarag stands for tardsQk. The meaning is
that any one who has successfully struggled with sin in the world,
and leaves offspring behind him, goes to his account, at the balance
of the angel Rashn@, with cheerfulness.

3. This seems to be a variation of the statement in Byt. II, 13,
where Zarat(st, after asking for immortality, and having had the
omniscient wisdom infused into him for a week, describes what he
had seen, and amongst other things says: ‘I saw a wealthy man
without children, and it did not seem to me commendable; and I

CHAPTER XXXVII, 41-45. 93

the coming of zs assured offspring1, Hfshédar,
Hfshédar-m&ah, and Séshans?, became more longed
for and more desired, amd death more than the per-
petual life of his own body.

44. And when he? who is all-watchful and all-
knowing had arranged the means of opposing the
fiend, ¢here came for destroying, like a general
leader (vispvar), that fiend of deceiving nature, the
harassing, rushing, evil-wishing, primeval (pés) con-
tender, together with the demons Akémané (‘evil .
thought’)*, Aéshm (‘wrath’), Zarm4n (‘decrepitude’),
Bashasp (‘lethargy’), craving distress, bygone luck 5,
Vaé®, Varend (‘lust’)?, Asté-vidad*®, and Vizardsh °,
and the original, innumerable demons and fiends of
Mazendarén*, 45. And his darkness azd gloom,
scorpions (kadz{in6), porcupines, and vermin, poison

saw a pauper with many children, and it seemed to me com-
mendable.’

1 The Av. 4sna frazaintis, ‘inherent or natural offspring,’ of
Yas. LIX, 14, &c. The Pahl. equivalents 4snfidak and 4snidak
can hardly be mere transliterations of 4sna, but are more probably
translations, formed of 4+ sunudak and sinidak, with some such
meaning as ‘assured.’

* These three future apostles (see Chap. II, 10) are considered
to be sons of Zaratfist (see Bd. XXXII, 8).

* Adharmasd.

‘ These first four demons are described in Bd. XXVIII, 7,
15-17, 23, 26.

5 The words niyasin&ékd tangih bfidd bakhtd, here trans-
lated, may possibly be a miswriting of five names of demons.

5 The bad Vaé (see Chap. XXX, 4).

7 See Bd. XXVIII, 25.

® A demon of death (see Chap. XXIII, 3, note, Bd. XXVIII, 35).

® Another demon of death (see Chap. XXXII, 4, 7).

10 The mountainous country south of the Caspian, said to be full
of demons, the MAzainya daéva of the Avesta (see Bd. III, 20,
XV, 28). These demons were, no doubt, merely idolators.

94 DADISTAN-? οἰνίκ.

and venom, and the mischief originally in the lower-
most third of the sky', issue upwards, astute in evil,
into the middle third, in which are the agreeable?
creatures which Afharymazd ereated.

46. And he smote the ox, he made Gayémard
mortal, and he shook the earth; and the land was
shattered, creation became dark, and the demons
rushed below, above, avd on all sides, and they
mounted even to the uppermost third of the sky +.
47. And there the barricade (band) and rampart
fortifying (vakhshik6) the spiritual wor/d is
approached, for which the safeguard (nig4s) of all
barricades 5, that is itself the great glory of the pure
religion, solving doubts—which is the safeguard of
all barricades—is arrayed. 48. And the splendid,
belt-bearing Pleiades 5, like the star-studded girdle
of the spirit-fashioned, good religion of the Mazda-
worshippers, are so arrayed as luminaries of the
fully-glorious ozes. 49. And there was no possibility
(αἰ τό Κι} of any demon oy fiend, nor yet even of

1 See § 28.

* By omitting a stroke nés, ‘agreeable,’ would become véh,
‘ good.’

5 The sole-created, or primeval ox, whence all animals are said
to have sprung. For an account of this incursion of the fiend, see
Bd. III, 12-20, VIII, 1, Zs. I, 1-11.

« Mrq and J have ‘even to the upper sky of the middle third,’
which means the same thing, as the author’s words imply that the
demons did not enter the upper third, but only reached its borders
(see § 49).

® Mrq4 and J conclude the sentence as follows : ‘the pure religion,
solving doubts, is arrayed.’

5 Reading vandvar Pérvakd. The author seems to have been
thinking of Yas. IX, 81: ‘ Mazda brought to thee the star-studded,
spirit-fashioned girdle (the belt of Orion) leading the Pleiades; the
good Mazda-worshipping religion’ (Haug’s Essays, p. 182).

CHAPTER XXXVII, 46--52. 95

the demon of demons, the mightiest (mazvant fm)
in valour, rushing up across that boundary; they
are beaten back now, when ¢hey have not reached
1 from the gloom, at once azd finally (yak-vayé
akhaz).

50. And the fiend of gloomy race, accustomed to
destruction (aésh-4yin), changed into causes of
death the position (gas) of the brilliant, supreme
heaven of the pure, heavenly angels—which he
ordained through the power of! Mitdkht (‘false-
hood ’)—and the triumph of the glory of the world’s
creatures, as ordained through two decrees (zik6):—
one, the destruction of the living by the power? of
death ; and one causing the manacling of souls by
a course of wickedness. 51. And he made as lead-
ers therein that owe astute in evil who is already
named ὅ, and Astdé-vidad* who is explained as ‘the
disintegration of material beings ;’ he also intrusted
the demon Bashasp (‘lethargy’)* with the weakening
of the breath, the demon Tap (‘fever’)® with
stupefying and disordering the understanding, and
the demon Az (‘greediness’)* with suggesting
cravings and causing drinking before Aaving the
thirst of a dog’. 52. Also the demon Zarm4n
(‘decrepitude’)® for injuring the body and abstract-

? Or, z6harakd may mean ‘venomous.’ Mit6kht was the first
demon produced by the evil spirit (see Bd. I, 24, XXVIII, 14, 16)
who is supposed to be as much ‘the father of lies’ as his counter-
part, the devil of the Christians.

2 Or, z6har may mean ‘venom.’

5 Mit6kht. * See § 44. ,

® See Chap. XXIII, 3. 5 See Bd. XXVUI, 27.

7 Reading pés tisnd-i sagak nésaninidand, but we might
read pés tisndg sedkfnisnintdand, ‘causing gnawing before
being thirsty.’

® See § 44 for this demon and the next two.

96 DApISTAN-! D{NIK.

ing the strength; the bad V4é’s tearing away the
life by stupefying the body; the demon Aéshm
(‘wrath’) for occasioning trouble by contests, and
causing an increase of slaughter; the noxious
creatures of gloomy f/aces for producing stinging
and causing injury; the demon Zairi£? for poisoning
eatables and producing causes of death; with Niyaz
(‘want’)? the stealthily-moving and dreading the
light’, the fearfulness of Nihiv (‘terror’) chilling
the warmth, and many injurious powers and demons
of the destroyers weve made by him constant assist-
ants of Asté-vidéd in causing death.

53. Also, for rendering wicked azd making /¢ for
hell those whose souls are under the sway of* false-
hood (kadb4), which in religious language is called
Mitékht—since it is said in revelation that that is
as much an evil as all the demons with the demons
of demons — ¢here is Akémané (‘evil thought’)5, who
is with the evil spirit owing to the speaking of
Mitékht (‘falsehood’)®. 54. And for his doctrine
(dindédih) of falsehood, and winning the creatures,
slander the deceiver, lust the selfish, hatred, and
envy, besides the overpowering progress of disgrace
(nang), the improper desires of the creatures,
indolence in seeking wisdom, quarrelling about that

* One of the seven arch-fiends, the Av. Zairika, which probably
means ‘decay,’ but from the resemblance of his name to zahar,
‘poison,’ he is called ‘the maker of poison’ (see Bd. I, 27,
XXVIII, 11).

2 See Bd. XXVIII, 26.

3 Reading gadman bim, but it may be yadman bfn, ‘dread-
ing the hand;’ and it is doubtful whether the epithet be applied to
Niy4z, or to Nihiv.

4 Reading { instead of the va, ‘and,’ of the MSS.

® See § 44. * See ὃ 50.

CHAPTER XXXVII, 53-57. - 97

which is no indication of learning, disputing (5116)
about the nature of a righteous ove, and many other
seductive powers axd demons helping to win, were
made auxiliary to the doctrine of falsehood in
deceiving the creatures.

55. Also, to turn his disturbance! to creatures
of even other kinds, 4here are demons and fiends
of further descriptions (freh-attan); and for the
assistance of those combatants he established also
those afflictions (ntvak4n) of many, the witches of
natures for gloomy f/aces, whose vesture is the
radiance of the lights? that fall, azd rush, and turn
below the luminaries which have to soar (v4zisnt-
k4n6) in stopping the way of ἂμ little conceal-
ment of the spirits axd worldly dengs*. 56. And
they (the witches) overspread the light and glory
of those /uminaries, of whose bestowal of glory and
their own diminution of 22, moreover, for seizing
the creatures, consist the pain, death, and original
evil of the abode for the demon of demons *.

57. And those demons azd original fiends, who
are the heads and mighty oes of the demons,
injudiciously, prematurely moving, prematurely
speaking, not for their own disciplined advantage,

1 Reading paitty4rakd, but K35 and J have paftisdraké,
which, if it be a real word, wouJd have nearly the same meaning.

3 Shooting stars, meteors, and comets, the last of which are
apparently intended by the term Mfspar (Av. Μᾶς pairika, ‘ the
Ms witch’) of Bd. V, 1, XXVIII, 44.

5 That is, the luminaries which have to prevent these beings
from becoming obscured by the darkness produced by the evil
spirits.

‘ By the omission of one loop the MSS. have yasdané,
‘angels,’ instead of sh€d4nd, ‘demons ;’ the difference between
the two words being very slight in Pahlavi characters.

[13] Η

98: DADISTAN-! DINIK.

but with unbecoming hatred, lawless manner !, envy,
and spears exposing the body’, undesirably struggle
together—a perplexing contention of troublers—
about the destruction of the luminaries. 58. The
army of angels, judiciously and leisurely fighting
for the good creatures of the sacred beings, not with
premature hatred and forward spears (pés-ntzahth),
but by keeping harm away from themselves—the
champions’ customary mode? of wounding—valiantly,
strongly, properly, and completely triumphantly
struggle for a victory triumphantly fought. 59. For
Aharman the demons are procurers (vashtk4n6) of
success 7” the contests till the end, when the fiend
becomes invisible avd the creatures become pure.

60. Since worldly dczugs observe, explain, and
declare among worldly ée¢zgs the work of the spirits
and knowledge of customs (ristak5), by true observa-
tion, through wisdom, ¢ha¢ that life (zik) is proper
when 12 zs in the similitude of the true power of
wisdom, azd the visible life is undiscerning of that
which is to come ad that which is provided, so
also the evidence of a knowledge of the end of the
contention is certain azd clearly visible. 61. And
tokens are discernible and signs apparent which, to
the wisdom of the ancients—if it extended, indeed,
to a knowledge about this pre-eminent subject—
were hidden by the fiends, who are concealers of
them from the perception (h4zisnd) of worldly
beings, and also from ¢hetr coming to the perception
of worldly dezzzs.

1 Reading an-Ayin gun, but this is uncertain.

3 Reading d4ihar-tanfi nfzah; the last word is usually spelt
nizak, but occurs in § 58 in the same form as here.

* Reading nivikan mank gin, but this is uncertain.

CHAPTER XXXVII, 58-65. 99

62. The learned high-priests who weve founders
(payintk4n6) of the religion knew z¢ (the evidence),
and those portions of it weve transmitted by them
to the ancients which the successive realisers of it,
for the ages before me (levinam), 4ave possessed.
63. The deceivers! of the transmitters, who have
existed a¢ various times, even among those who are
blessed?, Zave remained a mass of knowledge for
me, by de¢eng my reminder of the mature and proper
duty of those truly wise (hd-4trag4ntk6), through
the directions issuable by even worldly decision, and
of so many of which I have a remembrance, for
the writing of which ¢herve would be no end.
64. Then the manifest power of the fiend among
us below, and the way provided by the creator for
his becoming invisible axd ἀξ impotence are clear;
so also the full power of the creator of the army of
angels, assuredly the procurers of success ἐφ the end,
and‘ the accomplishment all-powerfully—which is
his own advantage—of the completely-happy
progress, for ever, of all creations which are his
creatures, are thereby visible avd manifest; and
many tokens and signs thereof are manifestly clear.

65. One is this, that the creator is zz his own
predestined (bagd4dak6) abode, and the fiend is

1 The unorthodox, or those holding erroneous views regarding
the traditions handed down by them.

* Reading 4frintdé, which K 35 has converted into afgénéd6,
‘casts,’ by inverting the order of the two central characters.

5 Mrq and J omit the words from ‘through’ to ‘remembrance.’
The author means that he has acquired much information on the
subject even from the opinions of the unorthodox judiciously
studied.

4Μι4 has merely the words: ‘and the completely-har py
progress,’ &c. ,

H 2

5373014

100 DADISTAN-{ DINIK.

advancing and has rushed in, and his advancing is
for the subjugation of the creation’.

66. One, that the creatures of Adharymazd are
spiritual azd also worldly, and that is no world of
the fiend, but he gathers an evil spiritual state into
the world; azd as among so many the greed of suc-
cess is ovly in one?, so the triumph is manifest of the
good spirits azd worldly beings over the evil spirits.

67. One is this, that 42s defeat in the end is
manifest from his contention and aggression (pés-
zadarth); for the fiend is an aggressor zm an
unlawful struggle, and leaving the army of Adhar-
mazd—subsequently the lawful defender (lakhvar-
zad@ar)—the fiend of violence is a cause of power
among those wholly unrequiting the creator zz the
world*®. 68. If, also, every time that he smites the
creatures he is equally avd lawfully beaten once
again, it is assuredly evident therefrom that, when
their beating azd being beaten are om an equality
together, σέ first he whose hand was foremost was
the smiter, and the backward fighter was beaten ; du¢
at last that backward fighter is the smiter, and the
foremost fighter becomes beaten'; for when he is

1 K35 has altered dakhshaké6, ‘token,’ into dahisn6, ‘creation,
by changing one letter, and M14 and J have adopted the wrong
reading.

* Reading Aigdn dén h4vandth 4ir ἃς dén khadfikd. The
drift of these two first reasons seems to be that the fiend, being
an invader and outnumbered, must be vanquished in the end.

5 Reading zak-f z6r drig6 dén-i dadar bara-atégigand-i
stfs vahand-i nirfké-hémandih. This phrase seems to
have been generally misunderstood by copyists, as both M14 and
J] have altered it into something like: ‘when the violence of the
fiend is in the hand of the creator, yet even if the motive of
the army is so much power.’

* M14 and J omit this clause, from ‘ dus’ to ‘ beaten.’

CHAPTER XXXVII, 66-91. IOI
a ea ὁ. στ
beaten z the former combat, ¢here is then a combat
again, and his enemy is beaten.

69. One is this, that when the supply of weapons',
the fighting, and the ability of the contenders are
equal, the supply of weapons of him who is the
beginner (péstd4r) has always sooner disappeared,
and, αὐ last, he is unarmed and his opponent re-
mains armed; and an armed man is known ¢o be?
victorious over him who ἐς unarmed, just as one
fighting is triumphant ‘over one not fighting®. 70.
And a similitude of it, which is derived from the
world, is even such as when each one of two furious
ones (Arad) of equal strength, in a fight together,
has an arrow, and each one is in fear of the other’s
possession of an arrow; amd one of them alone
shoots 47s arrow, and makes 7¢ reach 47s opponent ;
then he is without an arrow, and his opponent,
fully mindful of 12, has an arrow, and becomes
fearless through possession of the arrow, his own
intrepidity, azd the lack of arrows and complete
terror of that earlier shooter. 71. And as regards
mighty deeds he is successful; and though there be
as much strength for the earlier fighter a successful
termination is undiscoverable for him; despoiled of
possession ὁγ him who is later, avd ruined in that
which is all-powerful, 47s end and disappearance are
undoubted, clear, avd manifest‘.

1 The term zén6 afzar evidently refers here to the warrior’s
stock of arrows and other missiles which were to be expended in
battle, so that it is analogous to the modern term ‘ammunition.’

= Mrq4 has yehevinéd, ‘becomes,’ instead of danésté, ‘known.’

5. Mrq and J omit these last four words.

‘ The argument, both in this case and the preceding one, is
that even when two combatants are equal in power and resources
the hasty aggressor is likely to be beaten in the end, and, therefore,

102 DADISTAN-! DINIK.

72. One is this, that owing to the previous non-
appearance of the fiend, the coming forward of sick-
ness and death unto the creatures of the sacred beings
occurred when the fiend rushed zz, and he rendered
the existence of men sickly; he also destroyed and
put to death the progeny of animals. 73. After-
wards, through lawfully driving 42m away, sickness
and death come in turn (barikih4) unto the demons,
and the healthiness' of the righteous and perfect
life unto the creatures of the sacred beings, as its
counterpart is the great healthiness whzch comes,
more rightly rising, unto the creatures advised by
the sacred beings, through united arrangement*.
74. And, in the end, a worldly similitude of the
sickness and grievous, complete death for the
fiends?, and of the healthiness avd intrinsic (benaf-
sman-igdnth) life for the creatures of the sacred
beings, is that which occwrs when one of two liti-
gants (ham-patk4r), prematurely revengeful, gives
to Azs fellow-litigant an irritating poison, and himself
eats wholesome flour before the later litigant gives
a poison, as an antidote, to the earlier litigant, and
himself eats the poison-subduing flour; after which
he is cured dy the poison, and his: enemy is dead
through the poison of the later flour +.

the inferiority of the fiend is still more likely to lead to his final
defeat.

* Mrq begins a fresh argument here, owing to some misunder-
standing of the meaning of the sentence.

3 That is, the advantage of driving away the fiend in this life is
a counterpart of the blessings attained at the resurrection.

8 The word drfig4n3,‘ fiends,’ is omitted in K35, but is evi-
dently necessary to complete the sentence.

4“ This appears to be a description of ordeal by poison and
the two usual modes of evading its operation. The hasty evader
relies upon deceitfully substituting a wholesome powder for the

CHAPTER XXXVII, 72-78. 103

75. One is this, that Adhaymazd, the creator, is
a manager with omniscient wisdom, and the conten-
tion of the fiend of scornful looks (tar nigtrisn) is
through lust of defilement; of united power is the
management of that creator, as existing with (ham-
zik)' all the vigilance in the wisdom which is in
everything; and that united power is the strength
of the management of heaven. 76. And of much
power is the contention of the fiend, as 4zs manifold
changing of will—which is hostile to the will of even
his own creatures, and is through the weakness
and exhausted? strength of an evil nature—is the
contending power which forms his visible strength*.

77. One is this, that is, on account of the fiend’s
contending ill-advisedly, however strongly the contest
is adapted for the damage of his own fiendishness,
and regret and bad consequences therefrom are
perceptible. 78. Such as the very paralyzing +
affliction which was appointed (nth4dd) by him

poison he has to take; while the more cautious evader trusts to
recognising his adversary's poison by its taste, and selecting another
poison as an antidote for both to take, so that the hasty evader
suffers through his own deceit in not taking the first poison.
Similarly, the fiend is supposed to suffer in the end from the death
and destruction which he was the first to introduce into the
world.

1 By omitting a phrase M14 and J have: ‘and the management
of the fiend of scornful looks is as 2/ were existing with,’ &c.

3 This is little more than a guess at the meaning of a word
which can be read vashakid6 (compare Pers. gas and kasfdan).
The whole sentence is rather uncertain.

® The argument is that this unstable power of the fiend cannot
permanently stand against the consolidated strength of the creator.

* Adopting J’s reading samakgfintar, but K35 has vasmak-
gfintar, which may be ‘very troublesome,’ and Mrq4 has sam-
kintar, probably for sahmgintar, ‘ very terrible.’

104 DADISTAN-? DINK.

for the creatures of the world in putting the living
to death, which he ordered with violence and the
hope that it wou/d be Ais greatest triumph. 79.
Even that is what is so self-damaging to the same
fiend that, when he puts to death him who is wicked,
and he who is wicked, who is performing what is
desirable for him (the fiend)—that performance of
what is desirable deczg the practice of sin—is useless
and goes thither where he is penitent of that seduc-
‘tion, the spirit! of the owner (shah) of the sin, whose
soul is wicked ?, is righteous, in whose worldly body
exist the fetters of pain and darkness; and owing to
the unfettering of z¢s hands from that pain it (the
spirit) is far away, and goes to heaven, which is the
most fortified of fortresses. 80. Fearlessly it fights
for it, even as the guardian spirit of Yim the splen-
did? kept away all trouble (vésam), the guardian
spirit of Frédin kept away even those active in
vexing’, and other guardian spirits of those passed
away are enumerated as engaged in the defeat of
many fiends.

' That is, the guardian spirit (see Chap. II, 5) which is not
rendered wicked by the sin of the soul.

* The phrase min rfiban-i zak darvand is ambiguous, as it
might mean ‘which is the soul of that wicked one,’ but this is not
reconcileable with the context.

5 See Chap. II, 10. Yim-f shéd6 is the Yimé khshaét6 of
Vend. IT, 43, 45, the Jamshéd of the Shahnamah. The legends
here referred to are mentioned in Fravardin Yt. 130-138, where
the guardian spirit of Yima is said to withstand the misfortune
brought on by the demons, while that of Thraétaona (Fréd{in)
withstands various diseases, and those of other heroes withstand
various other evils and demons,

* Reading pavan bésh-ik kardaran, but for i& we ought
probably to read az, so as to make the phrase correspond to the
Av. azi-karstahé dbaéshanghé of Fravardin Yt. 131.

CHAPTER XXXVII, γ9-- 82." 105

81. One is this, that the most grievous severance
that is owing to him (the fiend)? is the production of
the mortality of the creatures, in which the afflicting
(nizgdn) demon Asté-vid4@? is the head of the many
Mazintkén demons’, 82. And the propitious crea-
tor’s developers weve thus unprovoked (anargénd)
when the only person, who is called Gayémara’, was
destroyed by him, and came back to the world as
a man and a woman whose names were Marhaya
and Marhitydih®; and the propagation ad connec-
tion of races were through their next-of-kin mar-
riage of a sister*. 83. The unlucky’ fiend, while he

1 Instead of zis madam, ‘that is owing to him,’ we ought
probably to read zis bar, ‘that is his production;’ the Huz.
madam, which is the proper equivalent of the preposition bar, ‘on,
according to,’ being wrongly used for the noun bar, ‘produce.’

2 See § 44.

5 The MAzainya daéva of the Avesta (see ὃ 44, note).

4 The sole-created, or primeval, man from whom the whole
human race is said to have sprung (see Chap. II, 10, Bd. III, 14,
17, 19-23, XV, τ, 31).

5. The progenitors of the undeformed human race, who are
said to have grown up, in the manner of a plant, from the seed
of the dead GAayémard (see Bd. XV, 2-5). Their names are
derived from Av. mashya mashy46i, ‘the man and woman,’ but
the latter form is no longer extant in the Avesta. From Av.
mashya we have the Mashya of Bd. XV, 6, and the Mashya
of Bd. XV, 11, 19, 20, 30. From its dialectical variant martiya
in ancient Pers., which would be marethya in the Avesta (com-
pare Av. mareta, Pers. mard), we have the Marhay4 of our
text. And by transposition of the letters rt=reth=rha in these
latter forms, we have the Matr6 of Bd. XV, 2 and the Maharth
or Maharya of Bd. XV, 22, note. Other forms of these names
also occur (see Chaps. LXIV, 2, LXV, 2, LXXVII, 4).

® Mr4 has ‘of brother and sister,’ but the insertion of the extra
word is unnecessary. Regarding khvétudad, or next-of-kin
marriage, see Chap. LXV.

7 Reading 1a-khagast6; the fiend is certainly ‘unlucky’ here,

106 DADISTAN-! biNfk.

increased offspring and fortune for them through
death, so uplifted 42s voice in their presence, about
the death of the living oves of their offspring and
lineage, that /ogether with the unmeasured destruc-
tiveness of the deadly evil spirit, and the unjust
contention of his through death and the conveyer
of death’, the sting also of birth was owing to
death. 84. The repetitions of the cry were many,
so that the issue (b4r) of thousands and thousands
of myriads from those two persons, and the multi-
tude passed away, from a number wézch is limited
and a counterpart (aé@findih) of the living people
in the world, are apparent; and for the annihilation
of many fiends, through death, the propitiousness
of the contending power of the creator is clear and
manifest.

85. One is this, that the most steadfast quality
of the demon himself. is darkness, the evil of which
is so complete that they shall call the demons also
those of a gloomy race. 86. But such is the power
in the arms azd resources of the angels, that even
the first gloomy darkness in the world is perpetually
subdued by the one power really originating with
the sun and suitable thereto, and the world is illu-
minated?.

87. One is this, that the most mischievous weapon
of the demons is the habit of self-deception which,

as by introducing death into the world he merely increases the
number of beings who pass into the other world to join his
opponents in the end; but the text probably means that he is
‘inauspicious’ and wishes to bring misfortune on mankind.

1 Ast6-vidad (see § 81).

3 The argument is that, as the sun is able to subdue darkness,
the most constant quality of the fiend, every day, it is probable
that the fiend himself will be entirely subdued in the end.

CHAPTER XXXVII, 84-90. 107

on account of rendering the soul wicked thereby,
seemed to them as the greatest triumph for them-
selves, and a complete disaster for the angels.
88. In the great glory of the pure, true religion
of the sacred beings is as much strength as is
adapted to the full power of the lawlessness and
much opposition of falsehood, azd also to the fully
accurate (arstdd) speaking which is in itself an
evidence of the true speaking of every proper
truth; and no truth whatever is perverted by it.
89. And the false sayings are many, and good say-
ings—/hetr opponents through good statement—
do not escape from their imperfect truth’; since a
similitude of them is that which occurs when, con-
cerning that which is white-coloured, the whole of
the truthful speak about z¢s white colour, ὄπ as 10
the liars there are some who speak of its black
colour, some of z¢s mud colour, some of zés blue
colour, some of z¢s bran? colour, some of 7¢s red
colour, and some of zés yellow colour. 90. And
every single statement of each of the truthful is as
much evidence, about those several colours of those
who are liars, as even the compiled sayings of the
Abraham of the Christians’, which are the word
of 47m who is also called their Messiah‘, about the

1 Assuming that apfrdstih stands for apfr rdstth; it may,
however, be intended for avi-rdstih, ‘want of truth.’ The meaning
is that even true statements become perverted by inaccurate
speakers.

3 Perhaps sapfsag, ‘bran,’ may have originally been sapzag,
‘green.’

5 Written Abréhim-f Tars4kigan.

4 The letter sin Masikha is here written like ai, but the word
is correctly written in § 91.

Α

108 DADISTAN-{ DINIK.

Son of the Supreme Being!; thus, they recount that
the Son, who is not less than the Father, is himself
He, the Being whom they consider undying. 91.
One falsehood they tell about the same Messiah
is that he died, and one falsehood they tell is that
he did not die; it is a falsehood for those who say
he did not die, azd for those who say he did die;
wherefore did he not die, when 4e zs not dead ?.
and wherefore is it said he did not die, when he
is mentioned as dead?? 92. Even the compilation
itself is an opponent to its own words, for, though
it said he is dead, it spoke unto oe not dead; and
though 4e is not dead, it spoke unto ome dead.
93. The proper office (g4s) of a compiler and
mutilator*—through whose complete attainments
the demons of like power as to the force of truth
are strengthened, ad the pure, good religion of the
Mazda-worshippers is itself dissipated and rendered
useless for itself—is a habit (d4dd) growing with

' The phrase is barmand-f dad, literally ‘son of the created
one,’ unless we assume that d4d is taken as a name of God. It is,
however, quite conceivable that a priest would be reluctant to
admit that a strange god could be anything better than a created
being. That dad is here used as a noun, and not with the
meaning of ‘gift’ or ‘law,’ appears from the subsequent phrase
dadé-t amirak6 yakhsenund, ‘the created ove whom they
consider undying.’

3 Owing to the frequent repetitions of the same words in these
phrases they are specially liable to corruption by copyists, but as
they stand in K35 they can hardly be translated otherwise than
as questions. M14 and J have an altered text which may be
translated as follows :—‘ for whomever he did not die, when dead,
he ts ag dead; for whomever it is said he died, he zs so when
he is mentioned as dead;’ but this seems no improvement of
the text.

5 Referring to those who compile commentaries and mutilate
texts to suit their own views.

CHAPTER XXXVII, QI-95. 109

the fiend; and, as he is seen éo ée victorious who
overturns reliance on changeableness and similar
powers, the final disruption of forces is a disruption
of peculiarities (khddih vishdépisnd)*.

94. One is this, that is, even that prodigious
devastation of which it is declared that it happens
through the rain of Malkés?, when, through snow,
immoderate cold, avd the unproductiveness of the
world, most mortals die; avd even the ¢hinzs attain-
able by mortals are attended with threatenings of
scarcity. 95. Afterwards—as among the all-wise,
preconcerted remedies (pés #4rth) of the bene-
ficent spirit? such a remedy was established (and ᾿
nihad ar) that ¢here zs one of the species of
lands, that is called ‘the enclosure formed by

1 The argument is that even heterodoxy, ‘the most mischievous
weapon’ of the fiend (see § 87), must fail in the end, because,
like other revolutions, it relies on constant change, which implies
want of permanency.

3 Malkés4né, ‘of Malkés,’ is a denominative adjective derived
from Chald. ΓΟ ‘autumnal rain.’ The deluging rain of Malkés
is supposed to usher in the dreadful winter foretold to Yima in
Vend. II, 46-56, when all, or nearly all, living creatures were to
perish, a truly glacial epoch. In a Persian paraphrase of the
Bahman Yast (see Byt. Introd. p. lix) this period of Malkés is
described as follows:—‘As three hundred years have elapsed
from the time of Hfishédar (Byt. III, 44-49), the period of Malkés
comes on; and the winter of Malkés is such that, owing to the
cold and snow which occur, out of a myriad of men in the world
only one will remain, and the trees and shrubs all become
withered, and the quadrupeds, whether carrying, walking, leaping,
or grazing, will all utterly die. Then, by command of God, they
will come from the enclosure formed by Yim, and the men and
quadrupeds from that place spread over Iran, and make the
world populous a second time, and it is the beginning of the
millennium of Hfshédar(-méh).’

® The formation of the enclosure was ordered, as a precaution,
by Afharmazd (see Vend. II, 61-92).

110 DADISTAN-! DINIK.

Yim!,’ through which, by orders issued by Yim the
splendid and rich in flocks, the son of Vivangha?,
the world is again filled—men of the best races,
animals of good breeds, the loftiest trees, azad most
savoury (kharegist4n6d) foods, 7% that manner
came back miraculously for the restoration of the
world; which new men are szdstituted for the former
created beings, which is an upraising of the dead*.
96. Likewise from that miracle is manifested the non-
attainment of the evil spirit to the universal control
of the glory of the creator for every purpose.

97. One is this, that—when the heterodox (dis-
diné) Dahak‘, on whom most powerful demons and
fiends in the shape of serpents are winged, escapes
from the fetters of FrédQn, and, through witch-
craft, remains a demon even to the demons® and

1 Reading Yim-kard var, but these words are corrupted in
three different ways in the three MSS. consulted. This enclosure
is said to have been in the middle of Pars in Bd. XXIX, 14.

2 Av. Vivanghau (see Bd. XXXI, 2).

8 That is, a type of the resurrection.

4“ The Av. Azi Dah4ka, ‘destructive serpent,’ slain by Thraé-
taona. In later times he was converted into a usurping king, or
dynasty, the Dha‘h‘hak of the Shahnamah, who conquered Yim
(Jamshéd) and, after a reign of a thousand years, was defeated by
Fréd(in (Thraétaona) and fettered under Mount Dim4vand; whence
he is to escape during the millennium of HQshédar-méh to devas-
tate the world, till he is finally slain by the hero Keresdsp, who is
revived for the purpose (see Bd. XXIX, 8, 9, XXXI, 6, Byt. III,
56-61).

5 That is, attached to the shoulders like wings; referring to the
serpents said to have grown from the shoulders of Dahak.

* Mrq alters shéd4n, ‘demons,’ into géh4n, ‘ world,’ so as to
read ‘through the demon of witchcraft remains a destroyer unto
the world.’ The alteration in the Pahlavi text is small, but seems
unnecessary.

CHAPTER XXXVII, 96-100. 11|

ἃ destroyer—a mighty man who is roused! up
beforehand from the dead, and is called Keresdsp
the SAmdn?, crushes that fiendishness with a club
consisting of a cypress tree, and brings that Dahdk
through wholesome fear to the just law of the sacred
beings®.

98. One is this, that these, which are atstinct
from those born axd the men who have laboured
together, Asté-vidid* as not obtained, nor even
will obtain, for death; and through the power of
immortals, and the action of the good discourses
(hd-sakhunagAnth)5, they urge on to the sacred
beings ¢hose who are inquiring (kAav-hémand),
even to the immortality which is the renovation
of the other creatures. 99. One, which ἐς where
the mingled conflict of the meeting of good and
evil occurs®, is the glorious good-yielding one of
the creator which is guarded by purity, so that
the fiend as not attained to injuring 12, since
it is pronounced 20 ὅδ the uninjured ox which is
called Hadhayds’, roo. Also the long life which

' Reading angéz6i-aité, instead of the unintelligible angidi-
aité.

5. See Chap. XVII, 6.

* Dah&k and all other heinous offenders are said to undergo
a special punishment for three nights at the resurrection, and are
then finally purified by passing through molten metal like the rest
of mankind (see Bd. XXX, 16, 20).

* See § 44.

5 Perhaps referring to the liturgical recitations.

5 In the atmosphere apparently (see Bd. I, 4).

τ Written Hadhay&m here, but Hadhayas in ὃ rrg, Chaps.
XLVIII, 34, XC, 4, and Hadhayés or HadhayAvs in Bd. XIX,
13, XXX, 25, though always in Pazand. It is also called Sar-
saok, or Srisaok, in Bd. XV, 27, XVII, 4, XIX, 13, always in
Pazand, and this name is converted into Pahl. Srfiv6 in Zs. XI, το.

112 DADISTAN-f DINfK.

is through its all-controlling power? until they cause
the end to occur, and the devourers of fires are
subdued by it — deszdes the whole strength of the
unboasting (adm) creatures of the beneficent
spirit, after they live even without eating?—is
because of the Hém that is white and the pro-
moter (frashm) of perfect glory, which possesses
the wholesomeness of the elixir of immortality, and
through it the living become ever-living. τοὶ. And
also as many more specially pure glorious oes whose
enumeration wou/d be tedious *.

102. One is this, that the struggle of the evil
one and the demons w7th the creatures is not pre-
cisely the existence of various kinds of contest, but

It is said to be an ox which never dies till it is slaughtered at
the resurrection, so that its fat may form one of the ingredients
of the elixir of immortality which all men have then to taste; it is
also said that mankind, in ancient times, crossed the ocean on its
back, when going to settle in the other regions of the earth. From
what is stated in the text it may be supposed to be some form of
cloud myth, but it is not mentioned in the extant portion of the
Avesta, unless ‘the ox Hadhayés’ be taken as a corruption of
gus hudhau, ‘the well-yielding ox,’ and Sarsaok as connected
with Pers. srisk,‘a drop,’ and referring to showers of rain; but
this is very uncertain.

1 The power of the white Hém mentioned below.

2 As, it is said, they will do for ten years before Sésh4ns, the
last apostle, appears to prepare for the resurrection (see Chap.
XXXV, 3, Bd. XXX, 3).

5 A tree said to grow in the ocean, the juice of which is the
other ingredient of the elixir of immortality; it is also called
Gékarn, ‘or Gékard, Av. gaokerena, and is guarded by ten
enormous fish (see Bd. XVIII, 1-3, XXVII, 4, XXX, 25).

4“ The existence of such immortal creatures, said to be intended
for special use at the resurrection, is here taken as a proof of the
reality of the resurrection itself. Whether the seven immortals
described in Chap. XC are to be included among them is uncertain.

CHAPTER XXXVII, 101-106. 113

by natural operation and through desire of deceit?.
103. And the demon of slander (spazg), whose
nature it is to make the indignation (zéhar) of the
creatures pour out, one upon the other, about
nothing, as he does not succeed in making z¢ pour
out among the righteous*?, he makes the wicked
even pour z¢ out upon the wicked; azd as he does
not succeed even in making z¢ pour out among
the wicked, he makes a demon pour z¢ out upon
a demon. 104. The impetuous assailant, Wrath
(Aeshm), as he does not succeed in causing strife
among the righteous, flings discord and strife amid
the wicked; azd when he does not succeed as to the
strife even of the wicked, he makes the demons and
fiends fight together. 105. So also the demon of
greediness (426), when he does not attain, in
devouring, to that of the good, mounts’ by his
own nature unto devouring that of the demons.
106. So also the deadly Asté-vidad‘ is ever an
antagonistic operator; when ¢ere is no righteous
one who is mortal, nor any creatures in the world,
the wicked dying ove (mfrak) rides to the fiends
through a death which is an antagonism of himself®.

1 That is, the demons do not come into personal conflict with
material creatures, but are supposed to influence their evil passions
and to pervert the original laws of nature.

3 M14 omits the passage from this word to the same word in
§ 104.

® The word s6barédé, ‘rides, mounts,’ both here and in ὃ 106,
is possibly only a miswriting of the very similar word dabaréd6,
‘runs, rushes.’ Several words in this sentence are accidentally
omitted in M14.

* See § 44.

5 As it is uncertain whether the ‘ dying one’ is a human being
or the demon himself, it is doubtful which of them is here supposed
to commit suicide. M14 and J have merely: ‘nor even among the

[18] I

114 DADISTAN-{ οἱνῖκ.

107. The means of the united forces! are means
such as the wise and the high-priests ave pro-
claimed, that is, at the time of the renovation of
the universe® being nigh, when completion 4as come
to generation—those who were provided dezug born
—and after they occasion freedom from generation
(azerkhdnisnih), they cause men azd animals to
exist, though passed away and dead. 108. All men,
righteous and wicked, who continue in the world
become immortal, the men are righteous whom Asté-
vidad does not obtain for death by evil noosing
(das-vadisn6d)* from behind, and who have com-
pletely attained to the rules of the sacred beings
(yang-f yazd4n); axzd the soul of the wicked,
which is repentant of deceit, turns back upon the
demons and fiends themselves all that previous
violence of destruction and perversion, contention
and blinding* which is natural to a demon, and
they fight, and strike, and tear, and cause to tear,
and destroy among themselves (benafsman vad

creatures of the sacred beings those which are an antagonism of
himself ;’ apparently connecting this section with the next. This
final argument is that, as the demons by their very nature must
injure their friends if they fail with their enemies, they contain
within themselves the source of their own final destruction. In
other words: ‘if Satan rise up against himself, and be divided, he
cannot stand, but hath an end’ (Mark iii. 26).

1 The army of angels of δὲ 58, 64. The author, having
exhausted his arguments in favour of the final triumph of the
good creation, now returns to his description of the issue of the
contest, which he was about to commence in § 64.

® Mrq and J omit the following words as far as ‘ provided.’

δ΄ See Chap. XXIII, 3.

‘ Or, perhaps, ‘concealment,’ as there is some doubt whether
afibénidarih means ‘making unseeing, or making unseen.’

CHAPTER XXXVII, 107-112. 115

benafsman) so long as they are in hell and
numerous.

109. The wicked who are penitent become cou-
rageous anew as to the demon who perverts, the living
occasion strength', ad the retribution of the hellish
existence of the wicked is completed, because the
increase of sins?, owing to the sin which they com-
mitted, ceases. 110. They are let out from hell,
though their sins are thus accumulated by the de-
mons; they have also prepared® the spirit of sin
by the three days zz molten metal‘, which drives
away tears, as its name is owing to the lessening
of tears®, which is 4115 in that which occurs when all
the doers of actions for the demon of falsehood’
pass through that preparation. 111. And ἠέ who,
for three days, thus bathes (vushakéd6) his sins
which are owing to the fiend, and 4as destroyed the
filth (ἐξα Κα ἃ) of the accumulated sins, is like ¢hose
who have passed off avd turned over a burden.

112. And the impotence of sin is owing to the
destroyer of the fiend by the perception of light,

1 That is, the wicked who are still living, being penitent, rein-
force the host of the righteous.

3. Referring probably to the ‘ growth of sin’ mentioned in Chaps.
XI, 2, XII, 5.

3 That is, ‘ purified.’

« All men are said to be purified, at the time of the resurrection,
by passing through melted metal, which seems like warm milk to
the righteous, but is a final torment to the wicked (see Chap.
XXXII, 12, 13, Bd. XXX, 19, 20).

5 This would seem to allude to some Avesta name of this molten
metal, which is no longer extant.

* We should probably read ham4i, ‘ever,’ instead of hamak,
‘all’

7 Reading zfir, but it may be zé6r, ‘violence.’

I 2

116 DADISTAN-{ DinfK.

who was their creator!; they (men) all see all, they
all forgive, and they all are powerful as regards all
things for the creator. 113. And, moreover, after
the three days, when they occur, all the creatures
of the good creator are purified avd pure by the
perfect washing passed through, by the most amaz-
ing preparation ordained (ρα Κα τ δ), axd by the most
complete account they render complete. 114. And
they are triumphant over the fiend through their own
weapons, through their own driving away of their
own littleness (kAasvidarth), and the glory of the
creator and that of the angels; and since he becomes
exhausted in resources (dén £4r) they make Aim
become extinct.

115. But previously? they are attacked, and dis-
persed, and subdued, and this even fully painfully
and with complete experience; and they aid,
through backward goodness, in the antagonism of
means which are separated divergently, through
scattered resources and subdued strength, like the
life from the body of worldly mortals, and this,
moreover, confusedly, uselessly, and unmovingly.
116. But the abode*® for the essential material
existence (sti-t 4tharik6), about which ¢heve is a
seeking for interment‘, is not powerless, and on
enquiring the wishes of such numbers® they have

1 That is, the destroyer of the fiend was the creator of the men
mentioned in ὃ 108. The reading sin4sné, ‘perception,’ is un-
certain; perhaps we ought to read ‘in the regions (divagand)
of light.’

3 That is, before the purification in molten metal.

5 The ‘body,’ apparently, but this section is by no means clear.

* This must be on the part of the fiend, as burial is unlawful.

5 Perhaps the meaning is that the fiend is at length overcome
by the constantly accumulating numbers of the penitent wicked.

CHAPTER XXXVII, 113-110. 117

cast Aim out; and no share whatever, zor fragment
of a share, of fiendishness, zor even so much as
some morsel of unpardonableness sent by fiendish-
ness, remains in this light.

117. Those who are righteous, intelligent through
their own glory of religion—which is a spirit! in
the form of light—are scattered (parvandag-aitd)
equally around the sky of skies, when from every
single side of it ¢heve arises, for the sake of margin,
three ¢zmes as much space as the earth created by
Atthaymazd, in the preparation of the creatures
which were created by him. 118. Through his
own will he again constructs the bodies of the
evil creation, unlaboriously, easily, and full-glori-
ously, though their construction is even from the
clay of Afdshd4stér?, and their moisture is from
the purified water of Arekdvisir® the undefiled.
119. And from that which is a good protector
through him, and which is also connected wth

1 The handsome maiden who is supposed to meet the departed
soul, and whose form is an embodiment of its own deeds and
religion (see Chaps. XXIV, 5, XLIV, 20). Or, perhaps, the angel
of religion (Din) itself, which is reverenced for its radiance and
glory in Din Yt. 4.

2 A mythical mountain (see Chap. XXX, 2).

5 The mythical source of pure water which is said to flow from
Mount Albfirz into Lake Urvis on the summit of Mount Hagar,
and thence to Mount Afisindém in the wide-formed ocean, whence
it partly flows into the ocean, and partly rains upon the earth (see
Bd. XII, 1, 3-5). Much the same account of it is given in Chap.
XCII, 5, only the lake is said to be on the summit of Mount
Adsindém. It is the Av. Ardvt sfra of the Aban Yt. and the
‘Pahl. form ArekdvisOr = Aregdvisir may be explained as a trans-
position of Aredgvisfr, an ordinary mispronunciation of Ardvt
stra. Modern Parsis, who consider the Pahl. k as silent (or merely
a soft aspirate) after a vowel, would pronounce Aredvisar.

118 DADISTAN-! D{NIK.

him, even from the Hadhaydas ox’, is the strength
of everlasting welfare (véhgarih) azd immortality ;
and the living are again produced for the body, they
have immortal life, azd they become hungerless and
thirstless, undecaying avd undying, undistressed and
undiseased, ever-living azd ever-beneficial.

120. After the renovation of the universe there is
no demon, because ¢here is no deceit; and no fiend,
because there is no falsity; ¢here is no evil spirit
(angramin6), because there is no destruction ; there
is no hell, because there is no wickedness; ¢here is
no strife, because there is no anger; ¢here is no
hatred, because there is no ill-temper (dazth);
there is no pain, because there is no disease.
121. There is also no Dah&k?, because there is
no fear; ¢here is no want, because there is no
greediness ; ¢here is no shame, because there is no
deformity; ¢here is no falsehood®, because there
is no desire of falsehood; ¢here is no heterodoxy,
because there are no false statements; and ¢here is
no tardiness, because z¢ speaks of a dilatory (sust6)
race in that which is said thus: ‘ 7hey are all those
of evil thoughts, of evil words, of evil deeds, a race
of all evils to be made to tear by the evil spirit.’

122. And on his (the demon’s) disappearance
every evil has disappeared, on the disappearance
of evil every good is perfected, and in the time of
complete goodness it is not possible to occasion
(andaékhtand) any pain or distress whatever, by
any means, to any creature. 123. Those who are
present (nunak) sufferers*, when ¢here is a blow of

1 See ὃ 99. 3. See § 97.
5. Mrgq and J omit what follows, as far as ‘ heterodoxy.’
* Literally ‘ attainers to endurance.’

CHAPTER XXXVII, 120-128. 119

a fist on the body, or the point of a nail (tékh
bdrak) is driven into a limb, are pained on account
of the combination (ham-da4dakth) of a different
nature for the purposes of the fiend in the body.
124. But at that time of no complication (aham-
y4khtth), when a limb is struck upon a limb, or
even such ὦ thing as a knife, ox sword, or club, or
stone, ov arrow reaches the body, ¢here is no pain
or discomfort whatever corresponding to that pre-
sent pain, 125. And at that time one consideration
(vustd-aé) occurs, for now the pain from that beat-
ing and striking is always owing to that different
nature, and on account of they detng suitable Zo 12,
but at that time everything dezng of like nature and
like formation ¢here is never any distress.

126. And in that most happy time they let the
sun, moon, and luminaries exist, but ¢here is no
need for a return of the day and a removal of z¢s
going forth (frashm)', for the world is a dispenser
(vakht4r) of all light, and all creatures, too, are
brilliant; those luminaries also become as it were
perfectly splendid for them. 127. And every crea-
ture, too, is of like will and like power; which-
ever were mortals, unenvious of the welfare of all
creatures, are alike joyous, and that shave of their
position and pleasure rejoices ¢hem which has come
to them from the glory of all ¢he existences and capa-
bilities of him, the all-good, who is aware of all of
everything through his own perfect persistence and
complete resources.

128. And he allots, to the doers of good works

1 The ‘going forth’ of the day or the sun means its disappear-
ance or going away, and is an Avesta phrase. The sun is supposed
to be ‘forth’ when it is absent, not when it appears.

120 DADISTAN-f DINik.

and the suitable ranks, the power of a judge
(dadak6), wealthiness, goodness, and the director-
ship (radth) of what is intended. 129. He zs the
designer of what is intended, as it is said about
his creatures and capability that fire is producing
wind, fire is producing water, and fire is producing
earth; wind is producing fire, wind is producing water,
and wind is producing earth ; water is producing fire,
water is producing wind, and water is producing earth;
earth is producing fire, earth is producing wind, and
earth is producing water. 130. The spirit is both
the cause of spirit and the cause of matter (stis);
and the cause of matter, too, is also the cause of
spirit, through that perpetual capability.

131. And, moreover, all the angels, the souls, and
the guardian spirits are attending to the wishes of
the glory of the creator and the commands of the
creator, without trouble avd fully rejoicing, in like-
ness unto the forms of seas, rivers, mountains, trees,
and waters!; and they have comforted and deco-
rated the creation. 132. And the angels, souls, and
guardian spirits, themselves also the constituted
spirits of a former contact with life, are thereby
pleased and rejoiced; eternal axd thoroughly pre-
pared they are naturalised in that complete joy.

CuapterR XX XVIII.

τ. As ¢o the thirty-seventh question and reply,
that which you ask is thus: The measure that they

1 All objects being supposed to be represented by guardian
spirits in the other world.

CHAPTER XXXVII, I129—-XXXVIII, 4. 121

measure good works wth being revealed’, how is it
then when there is more, or not, done by us ἢ

2. The reply is this, that every thought, word,
and deed whose result is joy, happiness, and com-
mendable recompense—when a happy result is ob-
tainable, and the exuberance (afzfind) of thought,
word, and deed is important—is well-thought, well-
said, and well-done*. 3. And for him the result of
whose wish for good works is conclusively joy and
exaltation of soul—which are his attainment of
recompense from the constantly-beneficial space 5,
the immortal avd unlimited, which shall never perish
—there is no measure of the multitude of good
works. 4. For every one by whom many are per-
formed, and who engages in still more, appropriates
the result more fully, and is more worthy; ὄχ it is
not obtained for the completion of that which is a
definite measure, therefore he does not obtain still
more, and it is not necessary he should; and it is,
moreover, not obtained even for the completion of a
limit of unlimitedness‘.

1 They are balanced against the sins committed (see Chaps. XIII,
2-4, XXIV, 5,6); if the good works exceed the sins by a very
smal] quantity the soul is supposed to go to the ordinary heaven
(vahist6), but if by a quantity sufficient to balance one unatonable
sin it goes to the best existence, or supreme heaven (gar6dm4né,
see Sls. VI, 3, 4). Μι4 and J have merely: ‘The measure for
good works eng revealed.’

3 The three characteristics of good works.

® See Chaps. XXVI, 3, XXXI, 24, XXXVI, 22.

* The good works in excess of the quantity necessary for ad-
mitting the soul into the supreme heaven cannot affect the destina-
tion of the soul, but they add to its future enjoyment (see Chap.
VIII, 4), and no limit can be assigned to the quantity that can be
thus absorbed.

122 DADISTAN-1 DINIK.

CuaPreR XXXIX.

1, As ἐο the thirty-eighth question and reply, that
which you ask is thus: What are the reason and
cause of tying om the sacred threaad-girdle (kQsttk6)?
which, when they shall tie z¢ on is said ¢o de so
greatly valuable, and when they shall not tie ἐξ the
sin is 50 grievous ?

2. The reply is this, that the all-good, most
spiritual of spirits, and most ruling of rulers is the
creator, and there is no need of troubles for men of
the poor as to any wealth ov anything, for all are
his own. 3. And through his will as ruler, and all-
powerful, he demands this of men, to remain properly

’ The Kfstfk (Pers. Και) consists of a string, about the size
of a stay-lace, which is first passed twice round the waist very
loosely, over the sacred shirt (see Chap. XL, 2), and tied in front
with a loose double knot (right-handed and left-handed), and the
long ends are then passed a third time round the waist and tied
again behind with a similar double knot. This string contains six
strands, each consisting of twelve very fine, white, woollen threads
twisted together, or seventy-two threads in all. Near each end the six
strands are braided together, instead of being twisted, and for the
last inch they are braided into three separate string-ends of two
strands each; these string-ends, therefore, contain twenty-four
threads each, and form a kind of fringed end to the string. This
fringe is a sort of remembrancer, as its six strands are supposed to
symbolize the six Gahanbdrs or season-festivals, the twelve threads
in each strand symbolize the twelve months, the twenty-four threads
in each string-end symbolize the twenty-four kardaks or sections of
the Visparad, and the seventy-two threads in the whole string
symbolize the seventy-two h4s or chapters of the Yasna. The
girdle has to be re-tied every time the hands have been washed,
which, in order to comply with the ceremonial laws, occurs many
times in the day; and each time it has to be done with ceremony
and a particular formula of prayer (see § 27).

CHAPTER XXXIX, 1--δ. 123

skirted? as a true servant not even bound—which is
due to that service, and also the indication of a
servant—as is seen amd clearly declared in the ever-
fixed (ham4t-d4d6) religion and belief.

4. Formerly men paid homage through the will
and worship, as z¢ were more effectually, more essen-
tially, azd more suitably for the discreet; and every
day spent in worship offered and homage paid they
account as of the greatest use, particularly for ob-
serving the world, and understanding z¢s character.
5. And as to him of whose offering of homage no
worldly advantage whatever is apparent—as fruit is
apparent from trees, flavour from foods, fragrance
from aromatic herbs, tint (b4m) from colours, the
good quality of spears from the forest, health from
the patient (mélvarak4n), and decision from words
—but, audibly speaking, 4zs head is lowered in sign
of humility—as though the head, which is uppermost
in the body and in the most pre-eminent Aosz¢zon,
and is lowered as far even as the sole of the foot,
which is lowermost in the body, salutes? and is
placed on the ground in thought about worship and
desire of paying homage—and the appearance which
exists as regards himself through cat lowliest (ki-
hast6) servitude is 2” accordance with that which is
apparent from trees, food, and the many other worldly
advantages defore recited—whoever as offered hom-
age and such advantageous (vésisnak65) appearance

1 That is, fully clad, as going about uncovered is a sin (see
Chap. XL, 4). On occasions of ceremony, and for the purpose
of showing extraordinary respect, the Parsis wear an extra long-
skirted robe.

3 Reading drfidééd, but the orthography is unusual and the
word, therefore, uncertain.

124 pApIsTAN-f piNnfk.

is manifest—even then that sign of humility axzd
servitude is what great multitudes consider the
offering of homage of a man more essential for
hypocrisy (shéd6)}.

6. But owing to that which happens when they
plant a tree in the name of a sacred being? and eat
the produce, and practise other worldly labour of
worldly advantage, owing also to work of this kind
through the doing of which they preserve all the
growing crops of the whole world, and through tillage
and multitudinous cultivated plots (khQstakih4) ἐΖ
is manifest that they should meditate inwardly (dén
mindyén)*% 7. A token azd sign of worship is of
great use, and a great assistance (bangisn6) therein
is this belt (band), which is called the Kasttk, that
is tied on the middle of the body.

8. The reasons of the assistance are numerous ;
and its first assistance is this, that as 29 him who—
as a worshipper of the sacred beings, owing to the
undeceitful (akadb4) religion whose indication is
sagaciously propitiating with the purzfyzng cup*—
wears upon the body that spiritual, customary, and

1 The author is here adopting his most involved style of writing,
which, in the original Pahlavi, is often hardly intelligible, and
particularly apt to be misunderstood; but the object of this section
seems to be to deprecate the Muhammadan practice of frequent
prostrations during prayer, which are in marked contrast to the
slight obeisances made by the Parsis.

2 Whether yédaté means ‘an angel,’ or ‘God,’ is here uncertain.

8. The argument is that the growth of plants is so obviously
occasioned by some unseen power that it naturally leads to medi-
tation, and then to prayer.

4 The words d4nisntkd levatman-tastik-shnayin seem to
refer to the Bareshnfm ceremony of purification, described in
Vend. IX, 1-145 (see App. IV), which is a rite eminently character-
istic of Magda-worship.

CHAPTER XXXIX, 6--11. 125

doctrinal indication of the sacred beings with a wis-
dom which is truly religion, 42s steadfastness and
religious service of the sacred beings are audibly
spoken thereby; even for the religious z¢ is com-
manded, because 12 is an assisting motive of beneficial
high-priests and such-like submitters 4o the com-
mands of the religion of the sacred beings.

9. One is this, that, as the lowliest servant and
greatest lord are steadily agreed, and z¢ ἐς beneficial!
when they (the servants) wear a belt upon the body
as a sign of service—because z¢ is not the custom
to grant that little at any time without guardianship
—the lapse of which service is also not a beneficial
lapse, then those unbound are without a token of the
lord’s service.

10. One is this, that it is commanded in revela-
tion to keep thought, word, and deed confined from
sin by a belt, and just like a servant; for the sake
of confinement of sins from purity of thought, whose
dwelling is the heart, ove is to wear the same belt,
which is the token of a servant, ov the middle of the
body and before the heart; and the periodical (han-
gamik4n6) sight of the token and sign of confined
sins, and of the constant reminder for one’s own
mind, is the necessity of wearing z¢ as a belt which
is very restraining from the sin in thought, word,
and deed that is manifest even in experience ; which
wearing of the same belt is as a reason and cause of
much remembrance of much sin, that in the same
way is therefore a restraint of it.

11. One is this, that the ancients acquainted with
religion ave communicated these tidings (srébd)

1 Reading spen4k, but it may be sazd4k, ‘seemly.’

126 DADISTAN-! DINIK.

unto our ancestors azd to us :—‘ When the destroyer
came upon the creatures, the demons and witches
(parik6) especially rushed up in the earth and
atmosphere, and even to 7zst below the position of
the stars; and they saw multitudes of luminaries,
and also the barricade avd rampart! of the glory of
the religion, and the girdle (parvand)? of the wishes
and good works of all, when® it is arrayed like a
brilliant ¢4vcad-girdle (Κ ἃ 511), and all its luminaries
are girded (parvast6) by the girdle as the girdle of
the omniscient wisdom has girded the all-intelligent
angels,’ 12. That great glory of the pure religion,
solving doubts, became as beautiful and far-adorning
as is stated in the liturgy (m4nsar) thus: ‘The
star-studded girdle (ayivyah4ng4n6) of the spirit-
fashioned, good religion of the Mazda-worshippers*.’
13. All the demons and fiends were terrified by the
great glory of the religion, and zt zs said that, by the
recital, practice, avd promulgation of the whole
routine of the enlightened religion, all those fiends
are subdued, “λα the renovation of the universe is
produced by the will of the patron spirits (ahv4n).
14. Likewise, on account of that terror, none of the
demons and fiends, who are the mightiest of the
demons, rushed upon the creatures of that upper-
most third of ¢he sky®, who are in purity and inde-

1 See Chap. XXXVI], 47.

2 It is not certain that parvand signifies ‘a girdle,’ or that
parvastand means ‘to gird,’ but they seem to be used in that
sense here. The former word translates Av. paurvanim, ‘leading
the Pleiades’ (Haug’s Essays, p. 182), in Yas. IX, 81, an epithet
applied to the belt of Orion.

3 Mrq has ‘ which.’

* Quoted from Pahl. Yas. IX, 81 (see Chap. XXXVII, 48).

® See Chap. XXXVII, 24-27.

CHAPTER XXXIX, 12--17. 127

structibility. 15. And it (the girdle) is commanded
in revelation for men, more particularly for upholders
of the religion}, 4o de within the middle third and
near to the uppermost third of the body”.

16. One zs this, that Yim the splendid, soz of
Vivangha’, who in 4zs worldly career was most
prosperous in worldly affairs, a keeper away of all
agitations of temper‘ and all death, and a provider
of freedom from decay and exemption from death,
when he was deceived by the fiend was thereby
made eager for supreme sovereignty instead of the
service of Athaymazd. 17. And about his admi-
nistration (d4d@4rih) of the creatures 12 is said he
himself became cut® away from radiant glory by
that fiendishness*, and their cause of wandering

1 Mrq continues as follows :—‘through that girdle (parvand)
of the religion, and a thread-girdle (kQstik6), from the region of
the world and religious ἐπ character, is put on within the middle
third,’ &c.

3 Some words are evidently here missing in the Pahl. text,
including the first word of the next section. The reason here
given for the girdle being worn round the waist, just below the
uppermost third of the body, is that the impregnable barrier of
heaven (of which the girdle is a counterpart) is said to be just
below the uppermost third of the sky.

® See Chap. XXXVII, 80, 95.

‘ Reading vispd khéi-séran, but we might perhaps read
vispdan sahdr4n, ‘all oppressors,’ assuming that sahér stands
for Av. sAthra, a term applied to some particular tribe of another
religion which was under the rule of Yim and his two predecessors
(see Zamyad Yt. 26, 28, 31). Another possible reading is vis-
poan yékhvar4n, ‘all frosts.’

5 Assuming that khvQdaké stands for khfidaké, but the word
is uncertain.

* The particular kind of fiendishness that led Yim astray in his
old age (like Solomon) was lying, that is, denial of the truth of
his religion. In consequence of this apostasy the royal glory
departed from him, and he allied himself to the demons in the

128 pApIsTAN-f οἰνίκ.

(gartnisn6) is the demon, and mankind perishes in
that wandering from plain and hill-side’. 18. And
his pardon originated from the fully-persistent
creator; therefore he spoke and gave advice unto
his successors as to the retribution of those wo shall
abandon the service of the creator; and therein is
explained about the fortress of the angels?, with
the many proper actions which are the strength of
the fortress, and about the proportional way it is
strengthened when a belt worn on the waist is or-
dered for men éy him—the fully glorious ruler who
was lord of the world, and also in gloriousness well-
betokening the good creation—and they? likewise
order 14

19. One is this, that just as through that reason‘,
which is an appointment (padé-dahisn6) that the
sacred beings decreed, the sacred thread-girdle was
worn even before the coming of Zarattst the Spita-
man, so after the coming of that messenger (vakhsvar)
of the sacred beings, the righteous Zaratfist—who
enjoined the commands of the good spirits ad the
exposition of the religion, with discourse praising
the sacred beings and scriptures (avtst4k6) about
steadfastness in the good religion—the same religious
girdle is put on, with a religious formula’, around

617th year of his reign, and remained in their power for most of
the remaining century of his life (see Zamy4d Yt. 31-38, Bd. XXIII,
1, XXXIV, 4).

1 Assuming that dastd stands for Pers. dast, and varfvaké
for Pers. garivah; otherwise, we may read ‘from dignity and the
hovel (vari#ak6), meaning that they perish from all ranks, instead
of all places.

3 The rampart of heaven (see § 1 1).

3 His successors. * As detailed in § 18.

5 The Nirang-i Kusti (see § 27).

CHAPTER XXXIX, 18-21. 129

the body, over the garment of Vohiman’. 20. Be-
cause the same intimation, relative to girding (par-
vandisnik) is wisdom for which the race of the
religion is so justly famed that innumerable people,
with the same customs azd equally proper girding,
wear the sacred thread-girdle, the ceremonial belt of
the religion and indication of the creator, on the
middle of the body; and it becomes more destructive
of the power of destruction’, more obstructive of the
way to sin, and more contesting (kastaktar) the
will of the demons.

21. One is this, that ἦς is unwise that Aas not
worn 2¢ when that man has arrived in whose law no
belting and no girdling*® are ordered, and more per-
plexing and more grievous destruction is so mani-
fested at the time, that z¢ is similar evidence to that
exposition of revelation, the purport (aév4z) of whose
question azd reply is spoken thus* :—‘“ O creator !
in whom is the manifestation of secretly-progressing
destruction, that is, in whom is its progress?” And
Atharmazd spoke thus: “In him who is the guide
of a vile religion ; whoever it is who puts on a girdle

1 The sacred shirt (see Chap. XL, 2). The garment of a
purified man is called Vohfiman in Vend. XIX, 76-78, 81-83
(trans. D.).

3 The term seg or ség, used for ‘destruction’ here and in
§§ 21-23, is the name of ‘the fiend who causes annihilation’ (see
Bd. XXVIII, 26).

* It is possible that an-ayivy4g4nih may mean ‘no gar-
menting,’ and refer to the sacred shirt, as the previous term
avibandih, ‘no belting,’ refers to the sacred thread-girdle.

4 In Pahl. Vend. XVIII, 21-23, with some variations (see Haug’s
Essays, p. 367).

δ Instead of τᾷ ἢ, ‘progress, K35 has rab&nih, which
might mean ‘soul-state,’ but is probably a clerical blunder.

[18] K

130 DApIsTAN-{ DENiK.

at most thrice (3-tQmak) in a year’, that is, he does
not wear a sacred shirt and ¢hread-girdle, and his
law also is this, that it is not necessary to wear
them”’—and when the law of no belting is so
grievous that, when that law shall be accepted, it is
observed ¢aé destruction is strengthened.

22. The same belt, kept on after the command of
Yim, was the first token as regards which an annihi-
lator of destruction is mentioned azd established by
law; and on both occasions? destruction is more
grievously manifest. 23. That which is more par-
ticularly important is such as the destroyer of de-
struction, Yim the splendid, advised, which the high-
priest of the good, Zaratdst the Spttam4n, mentioned
thus :—‘ The sacred thread-girdle is as a sign of the
service of the sacred beings, a token of sin ended,
and a presage of beneficence; and one is to put zt
on and to gird z¢, in the neighbourhood of the heart
and om the middle of the body, with the religious
formula accompanying the glorious scripture.’ 24.
That is also betokened by z¢s equally-dividing (ham-
bdr) position and determining fashion ; for, as a wise
man becomes a discriminator between benefit and
injury, between good and evil, so also the place of
the sacred thread-girdle is between below and above.
25. With a low sacred girdle there is a passage for one’s
want of openness (avishédan5) and secret ruin,
and also a shutting up® of life; with a high sacred

1 In the Vendidad it is he who does not put one on for three
years.

2 Both when ordered by Yim and when confirmed by Zaratfist.

5 Reading avar-vadisndth (the first nasal in bandisn=
vandisn being often omitted); it can hardly be afrandisndih,
‘magnificence, because the latter abstract suffix, -ih, would be

CHAPTER XXXIX, 22-28. 131

girdle there is a way for thought, word, and deed,
and no confinement (agirisndék4rih) of life; and
tying the sacred girdle with a religious rite (ham-
din6) is like a glory amid the glories of the angels,
for it is itself through the aid of the patron spirit
(ahv6). 26. And from the heart, which is the place
of thought and dwelling of life, on the upper side
(lal4th) are the eye, ear, tongue, ad brain, which
are the dwellings of sight, hearing, speech, under-
standing, and intellect ; and on its lower side (fré¢th)
is the abode of a father’s generativeness.

27. When this sacred thread-girdle, whose token,
sign, and presage are such’, is tied, it is girded on
with this glorious rite* of the glorious ones, the
custom of the learned, the command of rulers, and
the decree of apostles.

28. That secretly-progressing destruction‘, which
arises from the fiend of insubordination (asaydarth)®
who was much afraid of Yim, azd which is averse to
the labour of men and the service of Atharmazd,
is a demon and irreligious (4 -- αἰ πὸ), who is full
of fear of the girdles (parvandih4) of the glory of

ungrammatical after the former, -isn, in an uncompounded verbal
noun. Some of the other words are also uncertain.

1 The MSS. have merely rédih. 2 As stated in ὃ 23.

5 This is the Nirang-i Kust?, or girdle formula, that has to be
performed every time the girdle is re-tied, which happens several
times a day. It is fully detailed in Appendix II, at the end of
this volume.

4 See δ 21; the first letter of nih4n, ‘secretly,’ is omitted by
K35 in both places.

5 Ség, the fiend of destruction, is connected with the demon
Bft in Vend. XIX, 4,6; but the characteristic of ‘insubordination ’
is more applicable to the demon Tarémat, ‘the disobedient’ (see
Bd. XXVIII, 14, 26, 34).

K 2

122 pApisTAN-! οἱνίκ.

religion, τυΐδᾷ which both angels αϑμαὶ also worldlings
have become belted and diligent.

29. Then, because the glory for this belt of ours,
which is called the Κα ἀκ and is worn on the middle
of the body, remains unreleased (avi-vikht) from
the angels, who are givers of glory, axd from men
who are glorious—which is explained as a similitude
and sample of fortunes (baharak6dih4) among world-
lings, even those who are actually primitive creatures
likewise'—it as, therefore, seemed comely and
desirable. 30. And their heart, will, knowledge,
and purpose are as much for it as that which is per-
ceptible where, even apart from those of the good
religion who shall tie the sacred thread-girdle with
the scripture formula, some of the faiths of all coun-
tries, except those who are unbelted, possess the
religious custom*. 31. Also outside the seat of the
existence of faith® all men have the waist, or the
palms of the hands‘, or similar joints for a girdle
(kQsttk6); and it is deemed comely, desirable, and
convenient for work to wear z¢#. 32. And 2¢ is mani-
festly the lot (dak) of the thoroughly-praising one
whose own desire is truth and the enjoyment of wel-
fare, ἐξ zs a token of the service of the sacred beings,
and a sign of walking zz the commands of religion,

1 The precise meaning is not very clear.

3. Alluding probably to the Brahmanical thread which is worn
by the higher castes of Hindus diagonally, over one shoulder and
below the other arm, and is so far analogous to the Parsi thread-
girdle that it is a religious symbol put on with a religious rite.

5. Reading varéyisnd ahfi g4s, but K35 has réyisnd, ‘growth,’
instead of ‘ faith.’

4 Reading kafiha, or kafagih, Perhaps the allusion is to a
rosary which is held in the hands, or worn on the wrists, by people
of many religions.

CHAPTER XXXIX, 20-- ΧΙ, 3. 133

which they shall tie on account of the superior beings
(pashOm4n) with the proper formula, more particu-
larly wet that which ove utters when ¢here ἐς reliance
upon the scripture itself.

CuHaprer XL.

1. As éo the thirty-ninth question azd reply, that
which you ask is thus: What kind of goodness and
want of goodness can there be ἐς the sacred thread-
girdle and shirt; azd what are the sin of running
about uncovered, of prayer offered and prayer not
offered, and the purpose of cleansing (mtfsn) ?

2. The reply is this, that it (the shirt)! is needful
to be perfectly pure white avd single, which one fold
is because Vohiman also is thus the one creature
who was first*, and afterwards from him the gar-
ment which is innermost and concealed is called in
revelation’. .

3. Proper girdling is double‘, which two folds are
because he also who is in the course of the twofold
religious wisdom is intelligent, and the duties due “Ὁ
the sacred beings are themselves ἐκ two divisions

1 The sacred shirt, constantly worn by Parsis of both sexes
(young children excepted), is a very loose tunic of white muslin,
with very short loose sleeves covering part of the upper arm (see
Sls. IV, 4-8).

3 The archangel Vohfiman (see Chap. III, 13) is said to have
been the first creation of the creator (see Bd. I, 23).

5 The garment of Vohfiman (see Chap. XXXIX, 19).

* That is, it is passed twice round the waist before it is tied the
first time, but then it is passed a third time round the waist (see
Chap. XXXIX, 1).

124 pApIsTAn-f Dinfk.

which are called the instinctive axd that heard by
the ears}.

4. After a man is in the girding they shall tie on,
the symptoms of azy sins of the belted body are free
from sin which is condemned (vigirinid6d); and
when he walks uncovered, or naked, or with a two-
fold garment, there is then no root of the sin of
running about uncovered? in him. 5. Moreover, on
hymns ée?xg chanted during a meal an zxward prayer
is not also necessary ὃ,

6. The purpose‘ of a cleansing (misn-aé) is this,
that the suitableness of men for eating is due to
worship of the sacred beings and glorification of the
sacred beings. 7. And as ¢o their necessary recom-
mendation (siparih)® of any food for eating, the

1 The twofold wisdom of the Avesta comprises the two intellects,
the 4sné khratus, ‘the durable or instinctive wisdom,’ and the
gaosh6é-srfit6 khratus, ‘the ear-heard or acquired wisdom,’
which are the terms used here.

2 The sin of vishad-dAbarisnih, which would have been in-
curred in any of these cases if no girdle had been worn, is a venial
sin of one Farman for each of the three first steps, but becomes
a Tanapfhar sin (equivalent to 75 or 400 Farm4ns) at the fourth
step (see Sls. IV, 8—ro).

3 This is mentioned as a further illustration of a greater religious
duty superseding a lesser one. When the GAthas, or hymns, are
being chanted, the reciter is already under the protection of the
inward prayer (vag) with which all acts of worship must
commence; it is, therefore, unnecessary to take another prayer
inwardly before eating. Inward prayer is a short formula which
is said to be ‘taken’ and ‘retained’ inwardly, as a protective spell,
by muttering its commencement before certain necessary acts, and
after the completion of the act the remainder of the formula is
‘spoken out’ aloud, and the spell is dissipated, before the person
can converse (see Sls. III, 6).

‘ The MSS. have pém, ‘milk,’ instead of 4im, ‘ purpose,’ but
see § 1; the Pahl. letters p and 4 are often much alike.

° Mrq has sip@sih, ‘praise ;’ but this and several other emenda-

CHAPTER XL, 4-11. 135

glorifying of the sacred beings, and the true usages
about recounting 2¢, it is commanded, before eating,
when the mouth is not soiled with food, ¢#aé the
mouth (dah4n) should proceed with the utterance of
the pure glorification’. 8. Being thereupon suitably
seated, and having properly eaten the food, one is to
make the mouth clean with a tooth-pick and water ;
and after eating, before all words, the praise of the
sacred beings is glorified by the mouth cleansed by
washing. 9. And between the glorifying before
eating and the after glorification ove is not? to speak
other words, and when during a meal a word is
spoken by the mouth, that kind of glorification which
zt is the custom to utter before and after eating is
offered by its own organ (and4m)?®.

to. And every single organ as one function, dé
two special functions are connected with the mouth,
which are speaking azd eating; and because ¢hcy
are together ¢hey are mutually opposed, for speaking
connects that which is an inward possession with
outside teachings (£4shih4), azd through eating,
the outside food comes for the inward further vitality
of life. τι. As the ancients Aave said, where one
operation is appointed unto two operators, z¢ ἐς more

tions in the same MS. are probably nothing but unsuccessful
attempts to render an obscure text intelligible, without taking the
trouble to understand it.

1 This glorification (st4yisn6) must refer to the inward prayer
of ὃ 5, which commences by praising AQharmasd (see Chap.
LXXIX, 2, note).

3 Reading 14, ‘not,’ instead of r4f, ‘on account of.’ Mr4 has
altered the passage.

_ 8 That is, when the spell of the inward prayer is broken by
speaking before the proper time (see ὃ 5, note), the spell must be
renewed before proceeding with the meal.

136 pDApIsTAN-{ DiNik.

expressly so that during eating two operations may
not both at once (ayag-i#-gfin) be produced, by
speaking and by eating.

12. To keep those two operations distinct, one
from the other, the custom of uttering the praise of
sacred beings and the glorification of sacred beings
when the mouth remains in the act of eating, until
the mouth becomes clean from food, is decreed as
inconsistent with goodness (aham-véhih). 13. And
that whch remains from the outpouring (rikh) at the
time of a cleansing is called ‘a cleansing (misn-aé).,’

14. One means for the retention of knowledge is
through not having that retention of knowledge
exhausted, but when ome thus speaks during that
cleansing the words are really originating with the
mouth, for he does not retain ¢hem; and whenever
(maman) he does not speak anything whatever
with the tongue, that religious glorification which
z¢ is the custom to utter before and after eating
is then offered by him from his own limited resources
(sAm4n6-t viménd), and it will be offered from his
own limited resources.

CuarpTer XLI.

1. As to the fortieth question and reply, that
which you ask is thus: Of those whose decision is
this, that it is not necessary to be steadfast in the
religion of the Mazda-worshippers—by which deci-
sion this is asserted, ¢#a¢ they should abandon the
religion of the Mazda-worshippers—some one dis-
parages the religion amd goes over to a foreign
faith (an-airth), then of what nature is his sin

CHAPTER XL, 12-ΧΠ], 5. 127

owing thereto, azd what does the sin owing thereto,
as regards those of the same foreign religion,
amount to? 2. Or order some one then to tell us
clearly concerning it, how it is, and how is the
disobedience due to this sin.

3. The reply is this, that an adult is worthy of
death? on account of the good religion they? would
abandon, on account also of the adopted law of the
foreign faith 4e is worthy of death, in whose reliance
upon the improper law is also the sin which they®
maintain and practise by law, and through Jdeug
in the same law 4e is equally sinful with them
4. And also when any one is on that course, and
his wish is for the same protection, of which a
similitude is ἐπ the enduring words of that good law
they would forsake, and he adopts that which is
vile *, even through that impropriety ἀφ is equally
sinful.

5. When he dies, without renunciation® of that
sin and impenitently, in that improperly-constituted
law, the position of his soul is then in the worst

1 That is, he commits a mortal sin, for which he could have
formerly been condemned to death by the high-priest (see Sls.
VIII, 2, 5-7, 21).

3 The teachers of infidelity. 8 The foreigners.

4 The probable meaning is that if he conforms to the foreign
faith merely from politic motives, while retaining a belief in his own
religion, he is still equally sinful.

5 This renunciation is effected 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. But this formal renunciation must be
accompanied by atonement and true repentance ; and in order to
ascertain the proper atonement all serious sins must be confessed
to the high-priest (see Sls. IV, 14, VIII, 1, 2, 8-10).

138 pApisTAn-i pfnfk.

existence !, and his punishment is that of many szzs
worthy of death; from the demons also ¢here come
grievously, hand in hand, pain and suffering, gnaw-
ing and stench of many kinds, stinging, tearing, and
lacerating, primary evil and discomfort. 6. And
through their? law and faith his distress in that
worst existence is thus until the last change of
existence, when the renovation of ¢he universe is
produced by will among living beings.

7. But reality (aitdih), as regards living, arises
from renunciation of that disobedience; it makes
those attract to the good law who seduced him to
that evil law, that which established him improperly
in the law it eradicates from 4zs conduct (ribakih),
advancing sins it again restrains, and whatever as
advanced it repairs again anew through the religion
of the Mazda-worshippers, axa he becomes thought-
ful, constant, and steadfast. 8. The sin which he
set going he restrains and atones for by wealth,
trouble, and authorising ® commands; even in the
body he also undergoes punishment in the three
nights (satdth)‘; he then obtains forgiveness, and
his soul is saved.

9. And as 7¢ is said in the persistent law of the
sacred beings®, that ‘the good religion of the sacred
beings, who are the Mazda-worshipping superiors,

1 See Chap. XXXIII, 3. 3 The foreigners’.

* Or,tQbankar may mean ‘lavish.’ The ordering of religious
ceremonies, as good works in atonement for sin, is probably in-
tended; and these always imply a lavish expenditure upon the
priesthood.

4“ Referring to the three nights’ punishment after the resurrection
of the body, which is specially reserved for mortal sinners (see Bd.
XXX, 16).

δ Quoting, with some alteration, from Pahl. Vend. ITI, 151.

CHAPTER XLI, 6—XLII, I. 139

ordains 12 as retribution, so that the sin it takes
away (spayéiti)! may not exist in him, his retri-
bution is declared by revelation. 10. And by the
same witness 7¢ is said, that all of the primitive faith
have been quite of the same opinion about this, that
from the good religion except by? the way of
renunciation of s¢z there is none unless to hell; but
that renunciation should be during life, for it is said
that ‘whoever when living does not become right-
eous, that is, does not fully atone for sin, for him
when dead there is no grant of* the best existence.’
11. To commit no sin is better than retribution and
renunciation of sin.

CuarpTer XLII.

1. As ¢o the forty-first question and reply, that
which you ask is thus: 4s ¢o him who remains in the
good religion of the Mazda-worshippers, whom men
shall make the protection and assistance of the good
religion‘, wko shall save men from a foreign faith
and irreligion (akdinéih), and then holds back some
of those who have the idea that they should go over
to a foreign faith and irreligion, ad they do not go
over to the foreign faith, ὀκέ become steadfast in the
religion of the Mazda-worshippers, what is then® the

1 The Avesta verb spayéiti, here used as a technical term,
occurs frequently in Vend. III, 142-148.

3 Assuming that bar4, ‘indeed,’ stands for pavan, ‘by,’ (see
Chap. VII, 2n.)

5. Reading bakhshisn-i, but it may be a corruption of bakh-
shand, ‘they shall grant,’ as assumed in M14. This passage is
quoted from Pahi. Vend. V, 173.

* Some one placed in authority, such as a high-priest or judge,
is evidently meant.

δ᾽ Reading édinas, ‘then of him,’ instead of ayff, ‘or;’ the

140 DApISTAN-f DfNfK.

nature of the decision of the angels aéou¢ him, and
what is the nature of their (the men’s) good works
and sin?

2. The reply is this, that ἀξ is much extolled,
happy, exalted, of great good works aad abundant
recompense, and the path to the best existence, pre-
pared (frardst6) by his righteousness, is wide’; the
delight of 42s soul becomes complete, and z¢s hope?
is great. 3. And every good work that is manifested
in the good religion by those who are transferred by
him from a foreign faith and irreligion, and whzch
they shall do thereafter—when, through the perse-
verance and praise exercised by him who is protected
by the religion, they are saved from irreligion—be-
comes his as much as though it had been set going
by him himself, and 4e has the same praise and the
same good works with them. 4. Of the extent
(sAm4n6) “πα amount of such good works there is
no writing a second time, unless ἐς acquaintance
with the full computation of the good works due to
their number is continuous’; but when zz the same
way they are practising and steadfast in sin it shall
not be assigned ¢o Azm*. 5. Then his position in

two words being alike in Pahlavi except in the latter part of the
last letter.

1 That is, his path to heaven over the Xinvad bridge is rendered
wide and easy by his good deeds (see Chap. XXI, 5).

2 Reading aiméd; Mrgq has khim, ‘disposition,’ and K35 has
khimad, which suggests ‘shall be greatly celebrated’ as a possible
translation.

5 The meaning appears to be that their good works are imputed
to him only so long as he continues to exercise some control over
them.

* That is, their sins will not be imputed to him in the same way
as their good works.

CHAPTER XLII, 2—XLIII, 3. 141

righteousness’ is very grand, and in the world he
has himself great eminence, applause, and dignity.

6. And as much as that which is an improper law
and a law worthy of death is a punishing of the soul,
and the disconnected? words and perversion (vas-
takth), due also to the perfidy (rangisnd) of the
fiend who has come, are such that in his time the
religious rites (dind) performed are rites of grievous
vexation and fear, so that which is a proper law, like
the great glorification in spirit and the connected
words of the high-priests, is the arrival of the good
spirit as much as a virtue worthy of recompense and
full of hope. 7. Even as that which is said thus:
‘Of men who are practisers of good deeds the mani-
festation is then in their children.’

CuapTrer XLIII.

1. As fo the forty-second question and reply, that
which you ask is thus: Regarding a man who
is consecrating a sacred cake’, and the fire is his
household attendant (khavag-f m4n6) from afar,
when he sees 22, at how many steps is it improper ?
2. When they consecrate a sacred cake by “ght of a
lamp, why do they not say ¢he words ‘tava athr6
(for thee, the fire),’ as dy another fire? 3. And of
the propitiatory dedications (shnimand6ih4)‘ to the
period of the day (g4h), the day, and the month of
the consecration of the sacred cake, which is that

1 Or, perhaps, aharfibdth may here mean ‘the righteous ex-
istence’ or heaven.

3 Reading apadvand, instead of va padvand.

δ See Chap. XXX, 1. * See Chap. XXIX, 1.

142 ὉΑριβταν-ἶ DINiK.

which when earlier ov later is also then not proper,
and which is that which is proper? 4. When they
shall accomplish the consecration of a sacred cake
with one more dedication ¢hax those of the thirty
days of the months in the year, how is it necessary
to act so that it may not enter 400 early; and which
is the one more dedication which, when they shall
make Ζ2, is proper, which is that which is not proper,
and which is that which is earlier and later ?

5. The reply is this, that at forty-eight! feet from
the sacred twigs? to the fire—which would be about
nine reeds, 2f of a medium man—even though one

1 K35 has ‘forty-seven.’ Taking the foot at 10} English inches
(see Bd. XXVI, 3n) the 48 feet would be 42 English feet, and the
naf or reed would be 4 feet 8 inches.

3 The baresém (Av. baresma), or bundle of sacred twigs, is
an indispensable part of the ceremonial apparatus; it is held in the
hand of the officiating priest while reciting many parts of the
liturgy, and is frequently washed with water and sprinkled with
milk. It consists of a number of slender rods, varying with the
nature of the ceremony, but usually from five to thirty-three. These
rods were formerly twigs cut from some particular trees, but now
thin metal wires are generally used ; and when not in the hand of
the priest they are laid upon the crescent-shaped tops of two adja-
cent metal stands, each called a m4h-rf, ‘moon-face,’ and both
together forming the bares6m-dén or ‘twig-stand.’ The bare-
s6m is prepared for the sacred rites by the officiating priest while
reciting certain prayers (see Haug’s Essays, pp. 396-399), during
which he washes the twigs with water, and ties them together with
a kfisttk, or girdle, formed of six thread-like ribbons split out of a
leaflet of the date-palm and twisted together. This girdle, being
passed twice round the middle of the bundle of twigs, is secured
with a right-handed and left-handed knot on one side of the bundle,
and is then passed round a third time and secured with a similar
double knot on the other side, exactly as the kfstik or sacred
thread-girdle is secured round the waist of a Parsi man or woman
(see Chap. XXXIX, 1).

CHAPTER XLIII, 4-8. 143

sees the fire axd does not say ‘tava Athr6!, it is
proper. 6. And a lamp also has the same con-
tingency (ham-br4h) as a fire; and by our teaching
they do not consecrate a sacred cake δέ ἃ lamp on
which there is no burning of firewood, du¢ they
should cause a burning of firewood on that at which
they consecrate a sacred cake, and they say ‘tava
athr6?2.

7. And ¢here zs a propitiatory dedication for each
separate consecration of a sacred cake, and not again
from the first to the last®; and the first is the nearest
to the first day, Athaymazd, just as Atdr (‘fire’) and
Avan (‘waters’) are other days in the series; and
the last is the day Antran, because in the same series
the day Antran is the latest‘. 8. When the seven

' These Avesta words, meaning ‘for thee, the fire,’ are used
when addressing the fire, or presenting anything to it, such as fire-
wood and incense (see Yas. III, 52, VII, 3, XXII, 10, 22, &c.);
they are not to be used, however, when the fire is so far off, or so
feeble, that its light cannot be seen by the speaker (see Sls. X, 37).

2 Meaning that in his opinion a lamp is no proper substitute for
a sacred fire unless a little firewood is burnt in it.

5 In the liturgy for the consecration of the sacred cakes, which
consists chiefly of Yas. III, 1-VIII, 9 (see Haug’s Essays, p. 408),
the portion contained in Yas. III, IV, VI, VII is filled with propi-
tiatory formulas, some of which are fixed, but others vary according
to the hour, day, and month of the service. Some of the variable
propitiatory dedications for the day and month are, however, iden-
tical with some of the fixed ones, such as those for fire, waters, &c.
And in case of the day or month requiring the use of a variable
dedication of this description, the object of the text is to prohibit
the use of the corresponding fixed dedication, which would be an
unnecessary repetition of the same words. This appears to be the
meaning of the words va akhar min zak-i levind va/ akhar 1a
translated in the text; but it would be hardly possible to express
so simple a meaning in a more obscure fashion.

4 The series of propitiatory dedications for the thirty days of the

144 DAbISTAN-f DINIK. :
archangels are in the propitiatory dedication it is
proper to put the seven archangels first in their
own order, then the period of the day’, then the day,
then the month of the consecration, and, afterwards,
the other dedications in such order as they are
written.

g. And as ¢o the earlier which they should put
later, one is when they shall put a dedication before
the seven archangels, one is that when they shall
put the day before the period of the day, one is
when they shall put the month before the day, and
one is that when a dedication, distinct from the seven
archangels, the period of the day, the day, and the -
month, on account of dezug before the archangels, or
before the period of the day, or before the day, or
before the month, is accounted as improper a dedi-

month (which are also used for months of the same names) consti-
tute the Sirézah, which is given in two forms, one in which the
names and titles are in the genitive case, and the other in which
they are in the accusative. From the first form of the Sirézah the
proper dedications for the actual day and month are taken and
substituted for Yas. ITI, 50, 51, IV, 40, 41, VII, 41, 42 (which
passages, as they stand, are correct only for the first day, Adharmagd,
of the first month, Fravardin); and from the second form of the
Sirézah they are similarly taken and substituted for Yas. VI, 37, 38;
somewhat in the same way as the Collect, Epistle, and Gospel for
the day are taken from the complete series of such writings, and
inserted in the Communion service of the Church of England.
The first day is Afharmagd, the ninth day and ninth month are
At@r, the tenth day and eighth month are Avan, and the last day is
Aniran. Following these variable dedications for the day and
month are the fixed dedications for Ator, ‘fire’ and Avan, ‘ waters,’
unless they have been already recited for the day or month.

1 The dedication for the g&h or period of the day occupies the
place of Yas. III, 21-37 (in which the formulas for all five gahs
are given); so that when the archangels are to be propitiated the
dedications for them must precede Yas. III, 21.

CHAPTER XLIII, 9—XLIV, I. 145

cation as ¢hat of yesterday, or the day before, is for
this day.

10. So that when z# zs the propitiatory dedication
for the day Khar of the month of consecration Avan},
the day «λα month are such that their order and the
Atdr (‘fire’) and Avan (‘waters’) succeeding them _
are thereby set in reverse order to the proper se-
quence, 11. Then, too, when in the same month®
its propitiatory dedication for the day azd month
becomes aftke for day and month‘, it is recited as
regards do¢h the month and the ‘waters’ (4v4n),
because they ave not connected together and have
again become non-inclusive; azd then one is to con-
sider them as proper.

CuapTer XLIV.

1. As to the forty-third question and reply, that
which you ask is thus: Zhere ἐς a man who is super-
intending (avar-m4ndakak3S) and skilful, in whom
great skill as regards religion is provided, and the
high-priest’s duty-and officiating priest’s duty (magé-
patih}are performed by him; or they are not per-
formed by him, but in him great skill as regards

1 The eleventh day of the eighth month.

* The meaning is that in such a case the dedications for the day
and month, and the fire and waters (Yas. III, 52, 53) which follow,
will stand in the following order :—Khar, Avan, AtOr (the second
Avan being omitted as directed by § 7), which is precisely the reverse
order of those names among the days of the month.

* The eighth month, Avan.

* That is, on the tenth day of the eighth month, when both day
and month are Avan, i in which case there would be three Avan
dedications, but only two are to be used as here directed.

[18] L

146 pApistTAn-! οἰνίκ.

religion is provided. 2. Ina place of ἐζαέ district
there is no one who rightly knows the commentary
and ‘the proper avd improper}, so that he comes
forth into a place of such decay (sapakh4n); and
the people of the district—who constantly order all
the religious rites (din6*) of many sacred ceremonies
from any poor man of the various persons from other
districts whose skill and superintending are not “ke
his, but they constantly come éo that district—shall
constantly receive from him all the many religious
rites and many sacred ceremonies. 3. Amd that
man, who is revered and skilful, proceeds not unde-
jectedly (14 anaskandth4) and bashfully ¢o his own
superintending position, the position of the religion
and position of the skill which are his; he does not
demand any employment in the district or any award
(din4) from the district, and does not know how to
pro ide any other employment or award, in which
there would be amy fitness for him. 4. Are the
people of the district—on account of the skill and
activity which that man has exercised in religion,
due to the performance of all the religious rites and
sacred ceremonies which they constantly order—

1 From this it would appear that a treatise called ‘Sh4yast L&-
shayast’ existed a thousand years ago, which probably bore some
resemblance to Sls., the work which now bears the same name.

3 The words ham4k diné, translated ‘all the religious rites’
both here and elsewhere, are a technical term which (as I am
informed by Dastfr Peshotanji Behramji, the high-priest of the
Parsis in Bombay) is applied to ‘ those obligatory religious rites and
festivals that every Parsi is bound to observe by performing certain.
ceremonies, in his or her name, with the assistance of priests
engaged for the purpose. These rites and festivals include the
Rapithvan, the Gahambars, the Fravardigén, the monthly festi-
vals, &c.’

CHAPTER XLIV, 2-9. 147

thereupon to prepare that man a stipend (Ὁ ἃ τ)",
and is it necessary for them to give a stipend to
that man, or how is it necessary to act; and is it
necessary for them to collect z¢ for him, or not?
5. And of the much advantage of all the religious
rites and work is it necessary to speak thus: ‘ Until
the ¢zme that thou hadst come it was not possible’
for us to order except of him who is inferior to thee,’
or how is z¢ to be done? 6. Is it necessary to col-
lect a stipend for him on account of the benefit and
reasoning thought (virmatd) on other subjects, of
which 4e was the means, or how is it necessary for
the superintendent 0f our people to collect euch
stipend of skill, position, and religion ?

7. The reply is this, that a man of such descrip-
tion as written adove, and superintending the exer-
cise of skill and provision of ability, is very worthy
of a stipend and courtesy (khfpth); also, through
good management of all religious rites and the cere-
mony of the sacred beings, ἀφ is very confident in
any uncertainty. 8. Therefore it is necessary to
consider that he manages more openly and better
than those whose skill and ability are not “e his;
and also as regards stipend and reasoning thought,
owing to the worthiness of the ceremony of the
sacred beings, his are more whose skill, ability, and
activity in religion are greater. 9. And as 20 a man
who is as written aéove—when all those religious
rites and ceremonies are well-managed by him, and
his repeated direction and right continuance of proper
duties are an accumulation of his own reasoning

Ὁ Literally ‘a share’ of the produce of the district, analogous
to tithes.

L2

148 DADISTAN-! DINIK.

thought and great capability, and are ordered of him
with great solicitude—one is also to considey him
a stipendiary! thereby, and a thriving acquirement
of ample reasoning thought. 10. And as éo him,
moreover, who is less skilled than he, azd of inferior
position, by as much as he is not so worthy, δὲς
custom is therefore to produce a want of himself
again.

11. But he who Aas much skill should have? a
great stipend, and he of medium ability should have?
a medium one, he having less means of benefiting
worthily, maturely, and necessarily. 12. And the
value is as it is said in revelation thus: ‘ The stipend
they should announce to him who is an upholder of
religion is two shares, azd to him who is mediocre
only one, to him whose lot is inferior.’

13. That man is a master and high-priest® whose
usage also (4tn-14£6) is wise, and in ability, good-
ness, and skill is the best of ¢hose of the religion of
the Mazda-worshippers, which is the religion of wise
upholders. 14. And the exercise of his religious
disposition—originally possessing a religious sti-
pend—which they shall order of him in ¢hat place,
and that of the other worthy ones and applicants in
the place and coming applying to the place, as much

1 Literally ‘a shareholder.’

_ ἢ Assuming that the adverbial suffix - ἃ may be taken here
(as it can be probably in all cases) as the P4z. conditional form
haé of the verb ‘to be,’ equivalent to the more usual forms ἃ ὃ, de,
and the Huz. h6man4e (see Chap. XLVIII, 23).

5 Or, rad dast6bar may mean ‘an awarding high-priest,’ as he
is called rad, ‘ master, chief,’ in virtue of his power of sentencing
sinners and governing the religious body, and he is called dast6-
bar, ‘ upholder of customs,’ in virtue of his control over rites and
ceremonies.

CHAPTER XLIV, 10--10. 149

as it is worth avd happens ¢o de their own want, one
is to altogether thoroughly well consider for him.
15. Good destiny is not fulfilled by granting ¢o those
applying, ὀμέ through forward ability, the forward,
kind-hearted!, avd extreme skill provided, avd grand
position he is worthy of much stipend, amd it is
important to make ¢hem stipendiary in their own
gradation of applying. 16. For the observance of
moderation and the granting of applications are
mutually destructive, ad it is discriminatively said
that the high-priest Gam4sp of the Hvdévas? con-
sidered, in that mode, the much skill of that good
superintendent dezg without a stipend as not dispro-
portionate, μέ most justly very moderate.

17. Moreover, to collect for all except for one
skilful man, and to provide a stipend for any other
applicants, is not right; and the limits should be*
moderate, for each one really shares the moderate
apportionments according to his own want, apart
even from the sacred ceremony. 18. But to collect
for such a man, who Aas kind-heartedly superintended
by rule during reasoning thought, is a greater good
work than to approve even him wo is superintending
much more authoritatively. 19. And he who das
himself requested is to obtain everything last; for,
except ἐφ that case when a virtuous doer fas in any

1 Literally ‘ good-hearted.’ :

3 The Av. Gamaspa Hvégva (or Hvéva) of Yas. XLV, 17, L, 18,
Fravardin Yt. 103. He was high-priest and prime minister of Kai-
Vist&sp ; but probably the opinion of some much later GamAsp is
here erroneously attributed to him, much in the same way as the
comparatively modern Book of Enoch is attributed to Enoch, ‘the
seventh from Adam,’ in Jude, 14.

> Reading πᾶ ἃ instead of -ih4, as in ὃ 11.

i 150 pApisTAn-f piniK.

θα begged a livelihood! azd is not capable of
earning tt—so that something even of the righteous
gifts? of clothing is begged by him—to live in idle-
ness is not the way to be assisted; du¢ he who has
not himself requested, and is wise, is to beg a suit of
clothes (rakht-han4).

20. They give to the good provider of gifts much
praise, avd for the preservation of the perfect giver
are many religious friends ὃ, ad the position of the
upholders of religion‘; so it is necessary to give,
and to consider z¢ as provided for the great female
whom revelation greatly celebrates®, that patron
spirit (4 ἢ ἃ) connected with religion, as it is said
that zz the opinion of HimAan®, the high-priest, the
propitious religion is, as 22 were, the way of saving
their souls’.

1 Mrq has zivisnd, and K35 has zivandan.

* Charitable donations given to the priesthood and poor for the
purpose of acquiring religious merit on certain solemn occasions ;
they often consist of clothing, and are then supposed to furnish the
giver, or the person in whose name they are given, with garments
in the other world after the resurrection (see Bd. XXX, 28).

* The angels who assist his soul after death, such as Srésh,
Mitré, Rashnd, Ast&d, and the good V4é (see Chaps. XIV, 3, 4,
XXX, 2-4).

‘ That is, he will occupy the same grade in heaven as the
priesthood.

5 Referring to the maiden spirit supposed to meet the good soul
after death and to conduct it over the Kinvad bridge to heaven
(see Chaps. XXIV, 5, XXXVII, 117). She is described in Vend.
XIX, 98-101, and more fully in Hn. II, 22-32 and the later Pahlavi
works. Her beauty is said to be proportional to the religious merit
of the soul, and she is here identified with the ah or patron spirit.

7 Probably some one nearly contemporary with the author, such
as AtOr-pad son of Hémid (see Bd. XXXIII, 11), who is called
hfi-man4, ‘well-meaning,’ and styled ‘the leader of the people of
the good religion’ in the Dinkard (III, ccccxiii).

1 The maiden spirit, being developed by religious actions, is

CHAPTER XLIV, 20-XLYV, I. 151

21. About upholders of religion, and a more
particular rule how the lawful computation should
be for glorifying with moderation, a chief of the
priests! Aas spoken thus: ‘Shouldst thou be our
father in wealthiness, I am thy protector in body,
and thou becomest thy protector in soul ®,’

22. The same collection? is the way of the friends
of religion for begging from the upholders of reli ion
the preservation of the soul, avd for well considering,
extremely gracefully and fully reverently, the advan-
tage and pleasure of the position‘ of the upholders
of religion, so that they shall properly collect for the
preservation of souls by the mode of going to collect
thoroughly with great gain.

CuarTer XLV.

1. The forty-fourth question is that which you
ask thus: Of priesthood (aérpatth) or discipleship
(hAvistth) which is the priest’s duty (aérpatth),
and which the disciple’s; which is that which it is
necessary to have in priesthood, azd which in
discipleship ?

called the soul’s ‘own religion’ in AV. IV, 23; it is, therefore, that
spirit’s assistance which is probably meant here, when speaking of
religion saving the soul.

1 A mébad of mébads.

3 Meaning that the wealthy man can easily protect his own soul
by a proper expenditure of his wealth on good works. The con-
nection of this with the first part of the sentence is rather obscure.

* Mentioned in § 17, 18.

4 In heaven (see ὃ 20). To induce the laity to collect ample
property for paying the priesthood they are promised a share of
the priest’s happiness in heaven.

152 DApIsTAN-{ piNnik.

2. The reply is this, that the priesthood and dis-
cipleship are connected together; the priests teach
the scriptures 1, ad the disciples learn the knowledge
of the religion, that is, the Avesta and Zand?. 3. The
priest; have been disciples; through the teaching
of his own priest they make the aroused existence *
of even a disciple become a priest, azd in one body
with the learner are the priesthood and discipleship.
4. Through that which he has learned as a disciple
from the priest 4e is wiser, and owing to the priest-
hood in his own person he teaches the disciple who
is a learner; the desire which is his craving for
learning is also owing to that in his own priest,
when Ae was a disciple unto his own priest.

5. And the disciple axd priest are even such as
is said thus: ‘The director (farm4d4r) of the
profession of priests (4sravé4n) of Pars‘, and
chieftain over the faithful and the officiating priests
(magdépatan) of Pars, is the leader of the religion ;
and zs disciple (ashakavd5) is a disciple zz a se-
lected foremost position among the priests of the reli-
gion, set up (madam 4ga8t) over those acquainted
with the commentary (zand-4k4s4n6).’ 6. The

| The word madigdn means a treatise upon almost any subject,
but it is specially applied to the Nasks or books of the complete
ancient literature of the Magda-worshippers, which are now nearly
all Icst. It should be noted that ‘teaching’ and ‘learning’ are
expressed by the same word in Pahlavi.

3 The Avesta is the religious literature in its original language,
erroneously called Zend by Europeans, and the Zand is the Pahlavi
translation of the same literature, with the Pahlavi commentary (see
Bd. Introd. p. x).

5. Reading ham-vikhtd yehev@nih and taking ham-vikhtd
as equivalent to Pers. angikht.

* This was the post held by the author himself (see Chap.
XCIV, 13).

CHAPTER XLV, 2—XLVI, I. 153

more infallible (asaktar) of these is the powerful
skill of the priest (aérpatd) put forth through the
ritual and Visparad', and Azs skill in the commen-
tary (zand); the skill of disciples in the Avesta
is, further, fully understood, and sin recognised as
oppressive, through the formulas (nirang) of the
sacred ceremony, ablution and non-ablution, purity
and pollution.

7. And both professions are the indispensable
preservers of great deci:ions as 20 that which the
priestly disposition Zas taught, done, and considered
about the perpetual existence of every being, the
complete goodness and final success of the non-
existent evil azd entire good of the sacred beings,
the annihilation of the demons?, azd the complete
understanding of the friends of the sacred beings.

CuHapTter XLVI.

1. The forty-fifth question is that which you ask
thus: Is it allowable ¢ha¢ those of the priesthood,
when there is no daily livelihood for them from
the life of the priesthood, should abandon the priest-
hood, and ¢Aat¢ other work de done, or not ὃ

1 The term yast6, ‘ritual, means any form of prayer with
ceremony, and appears to include the Yasna or chief ceremonial
ritual. The Visparad (here written Visp6réd6) is a particular form
of ceremonial prayer, the various sections of which are interspersed
among those of the Yasna and Vendid4d in the full liturgy of the
Maszda-worshippers ; it is called Visparad, ‘all chiefs,’ because it
commences with an invocation of all the spiritual chiefs of the
universe.

3 K35 has khas4nd, which might stand for khas4né, ‘reptiles,’
but is more probably a slight alteration of s€d4né, ‘demons,’ which
would correspond to the more modern form, s¢d44né, in M14.

154 DApISTAN-! Dinfk.

2. The reply is this, that there is no loss of
reputation to priests from priestly duties (aérpatth),
which are themselves the acquired knowledge ¢ha¢
is accumulated éy the priestly disposition, care for
the soul, azd the requisite good works. 3. And
there is this advantage, that, through acquaintance
with the religion of the sacred beings, and certainty
as to the reward of the spirit, they make ¢hem
become more contented in adversity, more intel-
ligent as regards stability of character in difficulty
and restriction, and more through knowledge the
abode of hope for those saved. 4. So that it is not
fit they should abandon the priesthood, which is
both harmless azd an employment w2/h advantages
that has required much trouble to learn.

5. But, indeed, when they do not obtain’ a daily
livelihood from priestly duty, and the good do not
give them chosen righteous gifts? for it, and they
do not let ¢hem obtain anxy from next of kin or
the wicked even by begging, a livelihood may δ
requested from the paid performance of ceremonies,
management of all religious rites (din6), avd other
priestly disciple’s duty therein®. 6. When even by
that they do not obtain 12, ¢hey are to seek a
livelihood by agriculture, sheep-rearing, penmanship,
or other proper employment among priests; and
when 22 is not possible for them to live even by
these, ¢hey are to seck it by bearing arms, hunting, .
or other proper employment in the profession of
a virtuous warrior. 7. And when even it is not

1 K35 has ‘beg,’ both here and in § 6, the difference between
the two words in Pahlavi being only a stroke.

3. See Chap. XLIV, 19.

* That is, from the general funds of the priesthood.

CHAPTER XLVI, 2—XLVII, I. 155

possible for them to maintain their own bodies,
which are in requisite control, by that which is
cravingly digested, ¢hey are to beg a righteous gift?
authorisedly (dastébarth4) as an effectual remedy ;
by living idly, or not expending strength, their own
bodies, which are in control, are without livelihood,
but not authorisedly *.

CuarpTer XLVII.

1. As ¢o the forty-sixth question and reply, that
which you ask is thus: At a sacred feast (myazd)*
of those of the good religion, in which ¢here are
fifty or a hundred men, more or less, just as it
happens, and seven men who are engaged in the
performance of the religious rite (ἀπ) which is
celebrated by them are feasting together with them,
of those seven men there are some who are easily ‘
able to pray five sections (vidak)®, and some six
subdivisions (vakhshisnd), of the Avesta, d¢¢ no
chapter (fargard6)* of the commentary (zand) is

1 That is, charity.

3 That is, they are not authorised to beg charity for maintain-
ing themselves in idleness.

* The sacred feast consists of the consecration of the sacred
cakes (see Chap. XXX, 1), followed by that of wine and fruit with
the recitation of the Afring4n or blessings (see Haug’s Essays,
Ρ. 408), after which the consecrated food and drink are consumed
by those present, both priests and laymen.

4 That is, they know the prayers by heart, which is necessary in
reciting the Avesta.

5 Compare Pers. vai, vid, vida, ‘part, little,’ guz,‘a portion, a
bundle of folios.’ Μι4 has nask, ‘book,’ but this is clearly an
unlucky guess.

5 The chapters of the Vendidad are called fargards, as are also

156 Ὁλριστᾶν-ῖ οἰνίκ.

easy to them; and all seven of them are disputing
about the right (rds) to the foremost places. 2. And
he to whom thirty chapters in! the commentary are
easy speaks thus: ‘The foremost place is mine,
and it became my place owing to great retentiveness
of memory, for 1 know the commentary well and
“the proper avd improper?;” and my place must
be good, for whenever I do not indicate this as
the place of religion unto the people I am not in
the security of religion ; ὀμέ you should not dispute
about my place, for z¢ is not becoming to dispute 2¢,
because this neglect and outlandishness (an-airth),
which some one brings constantly into the religion,
is not due to me.’ 3. Those seven men, moreover,
speak constantly unto him thus: ‘ Our place is more
important and must ever be so, for every man of
us is able to pray several sections in his own
officiating priestly duty (z6tth), and it is ever neces-
sary to consider who is more participating in sharing
a reward. 4. Then as ¢o those whose Avesta is
very easy, or him who knows the commentary and
‘the proper ad improper’ well, and ther goodness
and greatness, as asked by us in this chapter, direct
some one to make ¢hem clear unto us, for when he
demonstrates the littleness and greatness in this

those of the Vistésp Yast and many of the lost Nasks or books.
The text here applies the term specially to the chapters of some
scripture with commentary, and it may be noted that the thirty
fargards, subsequently mentioned, are the exact number contained
in the Vendiddd and Vistasp Yast taken together, the learning of
which by heart (as the word ‘easy’ implies) is a very serious task,
comparable with learning the whole Greek text of the four Gospe's.

' Perhaps ‘ with’ is meant, but the word used is pavan,

3 See Chap. XLIV, 2.

CHAPTER XLVII, 2--7. 157

subject his great religion is then completely an
advantage.

5. The reply is this, that, as to that which you
ask me to write, so that they may decide whether
thirty chapters in the commentary are easier, 07
really the other, be they five ov be they six sections
of the Avesta, are easier, there is no deciding,
because which are the chapters and which the
sections? 6. For, as regards more cleverness and
less cleverness, it is not clear; there are some of the
sections greater than many sections, and there are
chapters as great as many chapters, but to under-
stand severally the divisions (buris) and enumeration
of him to whom five sections of the Avesta are
easy, and also of him whose thirty chapters in the
commentary are easy, it is necessary for making the
calculation to consider every single division in the
commentary as eguzvalent fo seven egual divisions
apart from the commentary?. 7. And it is thereby
thus manifest who 4as skill zw ¢he one and who has
skill 2% ¢he other *, and whoever has less, when there
is nothing in it regarding which 4e is otherwise ¢han
when the superintending command of rulers (Κἢ ἃ (ἃ -
yAn) delivered over to him the place of duty—or
on account of a new officiating priestly duty or
directorship (rad@ih) of the season festivals ὃ, or the

‘ The reason for this difference is that it is only necessary to
learn the words of the Avesta, without understanding them, whereas
a knowledge of the Zand, or commentary, implies understanding
both texts as well as knowing the Avesta by heart.

3 Μι4 omits the repetition of the words mfin afzér, but it
seems necessary for the completion of the idiomatic phrase.

3 The six GasAnbars or Gahambars are festivals, each held for
five days, and severally ending on the 45th, rosth, 180th, 2roth,
2goth, and 365th days of the Parsi year. They were probably

158 pApisTAN-{ pinix.

foremost places Jeng occupied, or like causes he
becomes otherwise—is fit for all the great share and
very good estimation of the place of oze much more
skilful, when their decng fitting and skilful, or ther
excess oy deficiency, is not specially manifest from
their skill’. 8. And him to whom the commentary
is very easy, having prayed much, it sas seemed
important to consider more thriving proportionable
to Azs eating *.

g. And great and ample respect for both their
ways of worthiness is an advantage and fully neces-
sary, skill in the commentary avd that in the Avesta
being together mutually assisting; for even the
solemnizers of the Avesta ave need for information
from the commentary about the scattered (parvand)
‘proper and improper’ usages of the sacred ceremony.
10. The more efficient information from the com-
mentary is advantageous when the ceremonial is
proceeded with by them, and one of those two is
one of the skilful, azd a friend, provider, glorifier,
and aggrandizer for the other; and the friends of
religion are good friends and, therefore, also pro-
viders of fame for both of them.

intended originally to celebrate the periods of midspring, midsum-
mer, the beginning of autumn, the beginning of winter, midwinter,
and the beginning of spring (see Sls. XVIII, 3), when the Parsi
year was fixed to begin at the vernal equinox. In later times they
were supposed to commemorate the creations of the sky, water,
earth, vegetation, animals, and man.

1 The meaning seems to be that a priest once acknowledged as
pre-eminent is not to lose his right of precedence merely because
others become rather better qualified, so long as he himself does
not retrograde, or is not superseded in his official duties. But if
through any accidental circumstance he be excluded from the
chief seat, he ought not to dispute the matter.

_? Or, perhaps, ‘through Jeing moderate in As eating.’

CHAPTER ΧΙΝῚΙ, 8—XLVIII, 2. 159

11. When, too, they are publishing accusing state-
ments, one about the other, from necessity, or from
the violence which is owing to the adversary’, z¢ is
important to become an excuser as regards them,
and not a diminisher of their share, "07. a bringer
(Akht4r) of unhealthiness to ¢Ae¢ry united strength.

CuarterR XLVIII.

1. The forty-seventh question is that which you
ask thus: How is a liking for the desirableness,
joy, and pleasure arising from the sacred ceremony
(yazisn) friendly to Athaymazd, the archangels?
and the guardian spirits of the righteous*; in what
manner is the perfection of him by whom the cere-
mony is ordered and the people of the country then
exalted by them; and how azd in what manner does
it become the vexation, defeat, anguish, and dis-
comfort of the evil spirit, the demons, azd the
fiends? 2. How is the purpose of the ceremony,
what is the ceremony, where is the place‘ when
they shall perform z¢, what is good when they shall

1 The evil spirit.

* The archangels are usually reckoned as seven in number, be-
cause Aflharmagd, their creator, is considered as presiding over the
six others, whose names are Vohfiman, Ardavahist, Shatvaird, Spen-
darmad, Horvadad, and Amerédad. These names are merely
corruptions of Avesta phrases meaning ‘good thought, perfect
rectitude, desirable dominion, bountiful devotion, health, and im-
mortality,’ respectively, and the archangels, or ‘immortal benefactors,’
are personifications of these ideas. They are said to have been the
first creatures created, after the guardian spirits or prototypes of
creation, the light, and the sky (see Bd. I, 8, 23-26).

δ See Chap. II, 5. 4 Or gas may mean ‘time.’

160 - DApISTAN-? DINiK.

perform ἐξ, and how ἐς z¢ good when they shall per-
form 2¢?

3. The reply is this, that the great satisfaction
of Athaymazd and the archangels avzstng from the
sacred ceremony is in the purity of its formulary
(nirang), avd also in this, that ἐξ is completely
fulfilling his own blessed commands; because he
ordered that entire goodness for the complete pro-
cedure of those of the good religion (bOndak6é
hfiditnakAnakih), as the recompense and full allot-
ment of the sure upholder of religion among those
who rightly recite z4. 4. From the performance of
the ceremonial of the sacred beings are the propi-
tiation of the good spirits, the destruction (drigi-
snd) of violence, the increase of digestiveness, the
growth of plants, the prosperity of the world, and
also the proper progress of living beings, even until
the movement of the renovation of the universe and
the immortality of the creatures arise therefrom. 5. It
became so, it is expressly said, because the sacred
beings are great; and unitedly opposing it the
demons are particularly undesirous of 22, and owing
to it their defeat and vexation are severe; its con-
secrated cup (tastikd)! also becomes the express
preservation of the ceremony.

6. And its purpose enquired about is this, that
religion is transmitted clearly to the intelligent, that
is, 2¢ zs not the wisdom whose comprehension erzsts
in worldly beings; and as, moreover, even that which
is not understood by worldly wisdom is really the

1 Referring probably to the cup of Hém juice, the preparation,
consecration, and use of which are essentially characteristic of the
Yasisn or sacred ceremony, and are, therefore, supposed to be very
repulsive to the demons.

CHAPTER XLVIII, 3-9. 161

creature of the spirits, that also which is the spiritual
formulary (ntrang) is for making 7¢ intelligible to
worldly beings through the body. 7. That religion
which is comprehensible by the world and authori-
tative (nikézak5) is rightly connected with that
which worldly beings are quite able to understand
through worldly wisdom; and the understanding
about its evidence as to that which is spiritual and
powerful, apart from the worldly evidence of supe-
riors (avarik4n3), is the right way of the intelligent.
8. That proper (k4n6) purpose—in which, more-
over, the ceremonial, owing to timely memory for
its own completion, is unique—is this unique exhi-
bition of purity in the pure glorifying of the hea-
venly angels, as is commanded; just as the purpose
of the ceremonial of a season-festival dezng before
the season-festival, avd of maintaining (d4rdn) the
exposure of the body of a jackal (sakh4l)? or a
man, is to make the body clean from the corrupting
(nasfsik6) pollution’, azd also from outward con-
tamination.

9. That also which might be written, as to the
much retribution appointed as regards washing
the limbs outside with clean moisture from clean

1 That is, the purpose of the ceremonial is to afford an outward
symbol of the spiritual mysteries of the religion.
_ 3. This reading is uncertain, but the reference appears to be to
the exposure of the dead. Mrq has the sentence altered as fol-
lows :—‘ just as the ceremony of a season-festival is exhibited more
royally (or more joyously) before the season-festival, and a man
who is a judge is for the purpose of making the body clean from
the corrupting pollution, and also from contamination which is
even outside the body, as much as is proper.’

* That is, the pollution due to the Nas@s, or fiend of corruption,
who is supposed to seize upon all corpses (see Chap. XVII, 7).

[18] Μ

162 DADISTAN-? DfNIK.

animals! and plants, and then completely washing
the body with the purifying water streaming forth ;
as to the clean scents among those which they
rightly perceive, and making the body ad cloth-
ing? sweet-scented; and as to the putting on of
the white and proper garment of Vohtman3, and
supposing the power‘ of avarice 4o de the sight of
distress, is σέ superfluous. 10. But zt is needful
still as regards these matters, that is, while engaged
in the ceremonial ἐξ zs not to be hurried owing
to any hunger or thirst, owing to liability of
punishment for religious practices®, ov even owing
to deficiency’ of vacant space. 11. And before
the ceremonial ove is to eat at the appropriate
time, and such food, too, as is preparable and only
moderately troublesome (nav4s); and any of that
which one has to perform aloud in leaving the
heavenly-minded, yet moderate, duty in the abode
of fires'—which is perpetual light—is proper, per-
taining to good works, and good for him, and
thereby lodging in fzm. 12. And they, that is,

1 Referring to ceremonial purification by washing with bull’s
urine.

3 Or ‘the clothing of the body.’

* The sacred shirt (see Chaps. XXXIX, 19, XL, 2).

* Reading va z6rih, but it may be niz6rih, ‘ weakening.’

5 This seems tobe the meaning of min p4dafrahth-t din6ikth,
At the time this was written the religion was often persecuted, and
its ceremonies were liable to interruption; but even when such
a misfortune was apprehended, they were not to be hurried over.

* The word is kamth in the MSS., but it may possibly have
been Κατ originally, in which case the meaning would be: ‘or
even owing to wishing for evacuation.’

™ The fire temple, where the sacred fire is kept perpetually
burning.

CHAPTER XLVIII, IO—I5. 163

the gloomy ones}, thereby see the service (yas4k)
for them themselves is short; and good are they?
who come into the world glorified by praise.

13. The position of the ceremony-holders? them-
selves, that is, the position of the officiating priest
(z6t6) and his co-operators, is the Afirvés‘ place;
and, if z¢ de the precinct (dargasth) of prayers®, one
should wash ἐξ over (madam pas4y4d) with the
water of purification, to make 7z¢ clean. 14. The
apparatus of the ceremonial, ¢ogether with its own
man, who is a solemnizer, and the two creatures
which are solid® out of these four: fire, metal,
water, and plants, just as one has to bring them
together in readiness, the stone Adrvés, the stone
and mortar Khan’, and the Hém-mortar® (hava-
nih), cups, avd crescent-shaped (mAh-rfp6) stands®
set upon z¢, are a// ceremoniously washed (p4d@y4-
vintd) with the water of purification. 15. The

' 1 The demons. In Mrq the sentence, already obscure, is
altered so as to be unintelligible.

3 Theangels. The meaning is that, by the utterance of the proper
formulas at the proper times, the demons are discouraged, and the
angels are induced to come to the ceremony.

5 Perhaps we should read sAkht4r4n, ‘preparers, as in Mrq,
or else yast4r4n, ‘solemnizers,’ instead of d&star4n, ‘holders.’

4 This is the name of the consecrated space within which the
ceremony is performed. It is often written Arvis, but is probably
to be traced to the Av. urvaésa, ‘ goal.’

δ That is, when the place is about to be used for a ceremony.

® Literally ‘ material ;’ meaning the metallic and vegetable por-
tions of the ceremonial apparatus.

™ The slightly raised platform or table upon which all the
apparatus, except the fire and unconsecrated water, is placed.

* In which the twigs of Hém are pounded and mixed with
water.

9. For the Bares6m or sacred twigs (see Chap. XLIII, 5).

M 2

164 DApisTAN-! Dini.

bright fire on the clean fire-stand (Attst5)! is
increased by the dry firewood delivered ¢o ἐξ puri'
fied, and one is to put upon 7¢ af appropriate times
the wholesome perfumes of various kinds of plants;
and the water of purification, which is ritualistically
produced? by vecéting the words of revelation, is in
the clean metal cups. 16. The well-grown Hém*
through which the world is possessed of creatures‘,
the Hém through which the production of Zaratist
occurred®, is a symbol of the white Gdkerandé® as |

? A small stone platform on which the fire vase is placed, now
usually called 4dést.

3 Reading nfrangiktha d&d instead of the unintelligible
nirang ash4y4d of K35, which is very similarly written in Pah-
lavi; M14 has ‘ which one is to keep pure by the ritual of words of
revelation.’

* A plant said to grow among the mountains in southern
Persia, which has not yet been botanically identified, but Anquetil
Duperron was told that it resembled a vine without fruit. Twigs
of this plant are brought to India ‘by traders and are, therefore,
considered impure until they have been purified, laid aside for a
year, and again purified’ (see Haug’s Essays, p. 399). A few
fragments of these twigs are pounded and mixed with water in the
Hém-mortar, and the juice is tasted by the priest who performs the
ceremony. The Avesta Hém and the Sanskrit Soma must have
been originally the same plant, but both Parsis and Hindus now
use plants which are no doubt mere substitutes for that original. In
southern and western India the Soma plant now used by the
Brahmans is the Sarcostemma Brevistigma, a leafless bush of green
succulent branches, growing upwards, with flowers like those of an
onion; when not in flower it can hardly be distinguished from the
Euphorbia Tirucalli, or thornless milk-bush, commonly used for
hedges in many parts of India.

4“ Reading d&am-hémand; or it may be sem-hémand,
‘renowned.’

5 Zarat(st is said to have been begotten in consequence of his
parents drinking Hém-juice and cow’s milk infused, respectively,
with his guardian spirit and glory (see Zs. ΧΙ, το ἢ). K35 has
héman, and Mrq has hémand, instead of hém, in this clause.

® Av. gaokerena, sometimes called gékard in Pahlavi, the

CHAPTER XLVIII, 16-19. 165

regards the immortality of the renovation of the
universe manifest therefrom, and the resting-places
of its vengeance? are the various demons; and with
it one is to put attentively (sinvisndé-dahak) in z¢s
appropriate place the pomegranate (hadanapag)?
plant of the Adrvaram. 17. The vegetable® sacred
twigs carefully girded with the vegetable belt (par-
vand) and girdle, and the metallic* crescent-shaped
stands—which are in the position of those who are
sovereigns of the worldly creatures who are inter-
preted as the sacred twigs’ of the treatises—are
prepared.

18. When arranged (st6érd5) by the bringing
together of clean worldly productions, so much the
more purely as is possible, the arrival of the pure
renders all the symbols reliable. 19. Those cele-
brators of whom the outside of their own bodies is
defiled with their bodily refuse and in clean cloth-
ing, and ¢heiy disposition—if* in the religion of

mythic white Hém-tree which is said to grow in the wide-formed
ocean, and from which the draught of immortality is prepared for
mankind at the resurrection (see Vend. XX, 17, Bd. XVIII, 1-4,
XXVII, 4, XXX, 25).

? Reading ayéngth nisfm, but this is uncertain.

® Av. hadhana€épata, to represent which the Parsis now use a
twig of the pomegranate bush, but it must originally have been
some sweet-scented plant (see Vend. VIII, 7). The Afrvaram
(Av. acc. urvarim) consists of this twig, a small fragment of which
is pounded with the Hém-twigs when preparing the H6m-juice.

* From this it would appear that the practice of using metal
wires, instead of twigs of trees, for the baresém (see Chap.
XLIII, 5) was not in use a thousand years ago.

* Literally ‘Shatvatrian ;’ the archangel Shatvair6 (Av. khsha-
thra vairya, ‘desirable dominion’) having special charge of all
metals (see Bd. XXX, 19, Sls. XV, 14-19).

5 Reading baresom; K35 has basom and Μ14 bim-ié.

* Μι4 substitutes yéshdasartnfdé for denman higarinidé,

166 DADISTAN-f οἰνίκ.

moderate eating in which is a thirst for lawfully
drinking—is customarily sleep and lethargy through
the tendency (rfind) to falsehood of ¢he’y wisdom,
are to consider, even from ¢he:y innermost hearts
and minds, the retribution of the body of wrath,
the falsehood, and bad thoughts in that disposition
of infamy, azd the recompense of their own renun-
ciation of zt; ¢hey are to atone for ¢hey sinfulness,
and to seek great purification of mind. 20. And
having acquired eyes speaking? forth, hands in @ state
of ablution, and every other member of the body—
especially there where well-accomplishable — free
from its bodily refuse and covered with the clean
clothing, the tongue is preserved and guarded from
falsehood and the hand from sin, the mind is esta-
blished dy little preparation with good consideration
for knowledge of the sacred beings, and even the
good are to recite by direction (radiha) the verbal
renunciation of sn?

21. The officiating priest (z6t5), having directed
and purified the place® of the fire with liturgical
words‘, is. to go azd walk unto the place of the
officiating priests® while glorifying the sacred beings,

and padmfkht for va khfm hat, so as to read ‘the outside of
their own bodies is purified and attired in clean clothing,’ but this
can hardly be reconciled with the context. The term hfgar or
hikhar (Av. hikhra), here translated ‘ bodily refuse,’ is applied to
any refuse or dirt from the living body, or any ‘guid exudation
from a dead one.

1 Reading gévak, but it may be yfivak, ‘wishing,’ or dfivak,
‘flowing.’ Mrg4 alters it to vénak, ‘looking,’ which suits the eyes
well enough, but hardly seems to express the author’s idea.

® See Chap. XLI, 5.

5 Mrq has ‘Aaving purified around the place.’

* The Atas Nyayis (see Haug’s Essays, p. 403).

δ This place is at the end of the ceremonial area farthest from

- CHAPTER XLVIII, 20--24. 167

and to consider invokable the glory given to the
luminaries and the guardian spirits of the good. 22.
Of those! also who, co-operatively, conjointly, and in-
terspersed (ham-rés), Aave each separately remained
in their own places and thought of the sacred beings,
with propitiation of Aithaymazd and scornful notice
(tar dahisnd) of the evil spirit, the employment
stands forth prominently at the ceremonial. 23.
As το the position of others co-operating wzth him
who is an officiating priest of good leadership, there
are some who are for the Avesta’, there is the
solitude (khadftd4rth) by the fire, there are some.
who are bringers*® forward of water, there are some
who are for carriers away, there are some who are
solitary ones, there are some who are gregarious _
ones, there are some who are directors of duties, and
their own needful arrangement in the place is ar-
ranged in the ceremony.

24. In cleanliness, purity, avd truth, as much as
there ts in this mingled existence‘, if one has to
commence a ceremony glorifying the sacred beings,

the fire. Here the priest first invokes the spirits in whose honour
the ceremony is about to be performed, by reciting their several
propitiatory formulas (see Chap. XXIX, 1).

1 Referring to any other priests who may be present.

3. Mrq has ‘for carriers,’ omitting the three clauses about the
Avesta, fire, and bringing water.

5 Or, perhaps, ‘there is Ae who may be a bringer ;’ and similarly
in the following clauses. The plural suffix -ih4 being identical in
form with the P4z. conditional form of the verb ‘to be,’ which
seems to be the origin of the adverbial suffix corresponding to -ly
in English when added to an adjective; occasionally it is added to
a substantive, as is probably the case here, and can then be only
translated by ‘may, or would, be’ (see Chap. XLIV, 11).

4 This first clause may belong to the preceding section.

168 DApISTAN-f D{NiK.

when the righteously-disposed temperament is puri-
fied along with the apparatus the abundant ritualism
(ntrangakth) of the spirit is asymbol azd reminder
of the will of the sacred beings, undesired by the
fiend 1, and remains a blessing deservedly unto ¢hose
come together. 25. Then is explained the text
(avistak) of that great scripture (nask6) which is
called the HAdékht?, ζαξ is itself the best of the
chiefs of the scriptures, azd of the sublime Dvazdah-
hémast® ¢haé is not recited by any voice with false-
hood (Akadb§4) *, azd is called ‘the origin of every
truth δ᾽

26. The pure glorification of the sacred beings
is in the light, this is in the morning time (frayar
gas)*®; and even until night the ritualistic avd true

1 K35 has dr6n, ‘sacred cake,’ instead of drfig.

3 The twentieth Nask, which is said to have chiefly treated of
religious ceremonies and texts (see Byt. III, 25). Two Avesta
fragments, published by Westergaard as Yt. XXI and XXII, are
traditionally ascribed to this Nask.

® Another name for the Damdad Nask, from which the Bundahis
appears to have originated (see Zs. IX, 1). The name is also
applied to a particular series of ceremonies, continued for twelve
successive days in honour of each of the twenty-two sacred beings
whose names are given to the rst-7th, gth-r4th, r6th-z2nd, 24th,
and 26th days of the month; these ceremonies last, therefore, for
264 days (see Byt. II, 59).

4 It can hardly be akadb4, as that would imply that it ‘is not
recited by any undeceitful voice.’ The use of the prefix 4- in the
sense of ‘with’ is rare, but it occurs in 4pfistan(, ‘pregnant,’
(whence Pers. A4bistan), and is noticed by Dastfr Jamaspji in his
Pahlavi Dictionary, p. 2.

5 Reading bun-i ko/a r4stth, apparently a forerunner of the
modern name Bundahis.

5 The frayar period of the day corresponds to the Havan Gah
or morning (compare Farh. Okh. p. 42 with Bd. XXV, 9), at which
time the Yasna ceremonial should be performed when not accom-

CHAPTER XLVIII, 25-29. 169

recitation of revelation (dind) is unchangeably pro-
ceeding, undivided and faultless. 27. This, too, is
in benediction of the angels; this, too, is producing
restraint of the fiends; this, too, is in praise of the
glorious ones, the mighty doers; this, too, is as an
admonition for creatures subject to command; this
is in the true words of the ancients who 4ave passed
away; this, too, is as a suitable servant for the
righteous, these good doers; this, too, is to obtain
a permanence (patist4n) of requisites; this, too, is
suitable for the discreet and zs merciful; this, too, is
as another way zz which the promoters of good
(véh-yavk4r4n) are pardoned, as soon as the Hém-
juice (para4hém) is digested, through not having
eaten from dawn till night during the pure utterance
of the pure glorification. 28. And, moreover, one
performs no work!, nor is even a word uttered; one
does not go to sleep, nor should they allow any
pollution to the body; the sequence (patis4rih) of
the religious formulas is, likewise, not changed from
that ordered, nor is even a detached thought away
from that truth avd purity; du¢ always wth phrases
rightly consecutive axd properly worded (hd-sakh-
unagdnoth4) the Avesta is uttered; and even the
manner of response of one’s co-operators is 7 modes
contributing to good (hN-pad4y4k35), or they utter
the scripture (nask).

29. Since the production of stench is needing
something essentially purifying, many formulas in the
ceremonial are tokens and signs which, while they

panied by the Vendid4d; or, according to the text, it must be
performed by daylight.
? During the ceremonial.

170 DApISTAN-? Dinix.

are strongly manifested, are terrifying and vexing to
the demons, and inviting and rejoicing to the angels,
30. Such as, indeed, the pure Hém, which is squeezed
out by four applications of holy-water (z6rth)? with
religious formulas, is noted even as a similitude of
the understanding? and birth of the four apostles
bringing the good religion, who are he who was the
blessed Zaratst and they who are to be Hishédar,
Hfshédar-m4h, and Sésh4ns*. 31. As also the
metal mortar (πὰ να ἢ) which is struck* during the
squeezing of the Hém, and its sound is evoked along
with the words of the Avesta, which becomes a re-
minder of the thoughts, words, and deeds on the
coming of those true apostles into the world. 32.
As also the proper rite as regards the water, that
they should perform three times®, which is showing
the world the glorious seizing of water® and formation

1 In preparing the Hém-juice fresh holy-water (z6r) is added
four times to the Hém-twigs which are each time pounded anew,
while reciting the Ahunavar formula, and their liquor strained into
a cup (see Haug’s Essays, p. 402).

3 There is no authority for translating sinvisnd by ‘conception,’
otherwise that meaning would suit this sentence better. M14 has
yehevdnisné, ‘existence,’ which differs by only one extra stroke
of the pen in Pahlavi.

5 See Chap. II, ro.

‘ The word sikavf-aftd really means ‘is split.’ During the
pounding of the Hém-twigs the pestle is struck several times
against the sides of the mortar, so as to produce a ringing sound
(see Haug’s Essays, p. 401).

5 Reading vidan4g, instead ‘of gfin-aé, by transposing the
first two Pahlavi characters. After the first series of poundings of
the Hém-twigs holy-water is added to them three times while
reciting, each time, the Ashem-vohft formula (ibid.).

5 The evaporation from the ocean, said to be effected by Tistar
for the production of rain (see Chap. XCIII, 2, 3).

CHAPTER XLVIII, 30-34. 171

of rain, ad the healthfulness of the production of
rain’, 33. And as the purification of the milk, by
the glorious ritualistic product (ntrang)* taken from
the purifying cattle, is divided in two, by means of
which the token is that which is great, glorious, and
good; one deng for the daughter of Padrvagirya ὃ
the Mazda-worshipper, and from her was Aéshnér
full of wisdom; and one éemg Farhank, daughter of
Vidhirisa *, and from her came Kai-Kavad δ.

34. And, as to the high-priests of. the glorious
religion, it is said many concomitants (ρα νη 41} 8)
are obtained; such as, much discrimination of scrip-
ture (nask), the holy-water which is indispensable
as a remedy, the healthfulness which is given in
that ceremonial to the sacred fire® which the world
destroys, that pre-eminent strength which is given
at the end of the world from the ox Hadhayas7 unto
the good people scattered about (fravaftan)—it is

* The delightfulness of rain after an eight-months’ drought can-
not be adequately appreciated by a dweller in Europe.

2 That is, bull’s urine.

* The reading of this name, as well as that of Aéshn6r, is
doubtful; but if these names occur at all in the extant Avesta, they
may perhaps be found in the Aoshnara pouru-gtra of Fravardin
Yt. 131, Af. Zarat. 2; the epithet pouru-gira, when it occurs
after the name, would naturally be considered a patronymic, whence
a father or grandfather could be easily created, if he did not exist
already in legendary history.

4 This name is written in Pazand, and is evidently meant for
the same person as the Paz. Vidharg-4frastaka of Bd. XXXI, 31,
where Farhank is said to have been the mother of Kaf-Apivéh and,
therefore, the wife of Kai-Kavad.

5 Mr4 has ‘from him she came unto Kat-Kavéd,’ which would
tally better with the statements in Bd. XXXI, 25, 31.

® Literally ‘the fire of Varahran (Babrdin)s:

™ See Chap. XXXVII, 99.

172 DADISTAN-? DfNfK.

mingled with the fire of men’s bodies’, and they,
therefore, become perfect and immortal through it—
and there are also other ¢hzngs. 35. There are adso
in the ceremonial many tokens avd signs of spiritual
mysteries, glorious matters, and habitual practices of
which statements wozdd be very tedious.

36. And if the wish (aydpS) should be this, that
they should be engaged in a single ceremony of the
length of a day, a man who is righteous in purification,
inside and outside the body, should stay away from all
Ais relations and the worldly transaction of business,
from malicious actions and covetous practices, sepa-
rated from all lying avd falsehood of relatives; and
his words are to be all those which are serving the
angels, glorifying, avd begging favours. 37. Then,
indeed, the way of the spirit and the harmoniousness ?
of the sacred beings are manifest therefrom; and
those which are as much the means due to the
primitive good creations as is more purely possible
are strengthening as regards the utility (bin) for
offering, encouraging for purity, confounding for the
confusers (gimégak4n), terrifying for the fiends, and
propitiating for the sacred beings.

38. The ceremonial which is good is when they
shall perform z¢ for a pure disposition and assured
wisdom, a minder of the religion of the sacred beings
of the spheres, and wz¢# pure thoughts, just thoughts,
wise deeds, a purified body, a tongue worthy of good

? The vital heat or Vohu-fryn fire (see Bd. XVII, 1, 2).

3 Reading 4hankanakih, as in K35; Μι4 has khad@kana-
kfh, ‘ unity,’ which is a much commoner word, nearly identical with
the other in its Pahlavi form.

® So in the MSS., but it was probably ‘true words’ originally,
so as to complete the triad of thought, word, and deed.

CHAPTER XLVIII, 235-41. 173

(véh-saz4k), a scripture (nask) made easy',a true
text (avist4k), ablutions performed, proper rites,
undivided, and faultless. 39. Near which fashion,
with like abilities, ad innumerable times, it is very
purely solemnized in the abode of the ever-growing
fire, then in the abode of the other sacred fires 2,
then in the abodes of Mazda-worshippers and other
good people, and then zm other places pronounced
clean. 40. That of the three days? is in the abode
of the fire-place which is nearest to that of the de-
parted; the ceremony of the guardian spirits of the
righteous‘ is solemnized in purity there where the
dwelling is which is nearest that of the departed
whose soul is honoured. 41. And that for victories
in war is then a¢ its times of battle, the husbandry
of Sam ὅ and other offenders (vindsagAn) who were
for keeping away husbandry, the household attend-
ant’s place for a warrior of another rank, the occasion
of the outcry of those not possessing (adarigdn) a
lodging, unto the rest of the same temperament
(πιὰ ὁ Κ΄), expressly to produce avd maintain a pro-
portional resemblance 5.

1 That is, learnt by heart.

3. Literally ‘fires of Varahran.’

8 The three days after a death, during which ceremonies are
performed in honour of the angel Srésh, who is supposed to protect
the departed soul from the demons during that period, while it
is still hovering about the body (see Chap. XXVIII, 6).

* On the fourth day after a death (see Chap. XXVIII, 7).

5 That is, Keresésp the SAman (see Chap. XVII, 6); having
been a famous warrior his husbandry is said to be battle, the
destruction of all ordinary husbandry.

5 That is, the ruin of people by war leads them to demand
a share of the property of those more fortunate, so as to produce
an equality. The whole section seems to be a bitter sarcasm upon
the effects of war, representing the generals as cultivators of

174 DApISTAN-! Dinfk.

CuarpTteR XLIX.

1. As το the forty-eighth question and reply, that
which you ask is thus: As ¢o them who shall buy
corn and keep z¢ in store until it shall become dear,
and shall then sell it at a high price (pavan giré-
noth), what is the nature of the decision ὃ

2. The reply is this, that when there is nothing
therein on account of which I should so deem’ z¢
otherwise than due to the eating of the requisite
amount (avdyisn) of food for one’s self, that which
is his controlling impulse (savd4rth), and not the
teachings of the worthy axd good, is the internal
instruction which a time of scarcity Aas taught by
means of the occurrences during that time?; but
clamorous worldly profit is want of diligence (akha-
parak4nth), for they would buy to make people
distressed, and in order that they may sell again
dearer. 3. Moreover, the store one keeps, and keeps
as closed even unto the good as unto the bad —and
though it be necessary for a man of the good and
worthy, and they beg for some of the food, they shall
not sell at the price it is worth at that time, on
account of z¢s becoming dearer—one keeps in store
unauthorisedly and grievously sinfully, ad every
calamity of those good people they shall suffer who
would not sell it at the price they beg.

slaughter and rapine, with the soldiers as their domestic servants,
driving the people into social democracy.

1 K35 has a blank space for this word, but it is given in Mr4,
and also occurs in a similar phrase in Chap. LIV, 6.

3 That is, so long as one does not lay in a store more than
sufficient for one’s own requirements, it is only an act of prudence
taught by former experience.

CHAPTER XLIX, 1--δ, 175

4. On account of that non-obtainment of corn, or
that unlawfully heinous sin, and because of dearness
of price it is not proper to give z¢ for that non-dis-
tribution (an-afs4néth) unto 42 himself, or those
under zs control, or the poor to whom it would be
given by him!; and the distribution (réshisn6) which
occurs is then retaliative upon him. 5. And if the
corn be spoiled?, through keeping too long a time
in store, #e is suffering assault from the hungry man
(gdrsn6) who is injured even by that damaging
(bédy6zédih)* of the corn; if through that un-
lawful want of preservation (ad4risndth) noxious
creatures are associated with the corn, he is over-
whelmed also by that heinous sin; azd, through the
profit of improper diligence 4e is unworthy.

6. But if it be necessary for their own people who
are under their control, on account of the fear of
a time of scarcity, they should buy at their own
suitable time, and should afford protection. 7. Or,
because of the teachings of the good and worthy,
they should buy corn at a cheap price from a place
where the corn is more than the requirements of the
eaters, and they should bring z¢ unto there where
corn is scarce, provided (va hat) the good and those
requiring corn are sufficient (vas4n). 8. So that,
while their information of a scarcity of corn is even

1 That is, corn is not to be sold to a man who keeps it in store
for the purpose of raising the price, nor to his people, nor is it even
to be given to the poor whom he relieves, so that he may be com-
pelled to support them out of his own stores, as a penalty.

3 Reading tap&hf-ait, as in Mrq.

* Literally ‘destroying the consciousness, or ‘injuring the exist-
ence. Bdédy6zéd is a technical name for sins whereby animals
are ill-treated, or useful property injured (see Sls. II, 39).

176 Ὁάριβταν-ἶ DiNfK.

from him himself to whom the price would become
profit!, or zs the persistence of these same teachings
of the good—so that it may become more abundant
unto them than unto the bad, even in the time of
scarcity when it is very much raised in price they
should buy corn aé a cheap price during an excess
of corn, so that ove may keep z¢ until the time of
a period of scarcity. 9. When ¢here occurs a
necessity for it among the good he sells 22 at such
price as one buys it at that time, that is, the market
price (arg-t shatvdéik)*; by that means, in a season
of scarcity, much more is obtained in price, amd it
becomes more plentiful among the good; then a
more invigorating (padikh(inagtar) praise of him
is commendable.

to. And, yet, as regards that which is suitable
profit—and also apart from the eating of corn, from
anything eatable for the maintenance of life, from
medicine and remedies for the healthfulness of life,
and from whatever is for the preservation of life—it
is allowable ¢ha¢ they shall buy amd shall sell dear‘.

Cuapter L.

1. The forty-ninth question is that you ask thus:
If they should sell wine unto foreigners and infidels
what is then the decision about it ?

1 And, therefore, likely to be correct, as it is given in opposition
to his own interest. ,

3 Mrq has ‘begged at a price,’ by inserting a stroke.

5. Without holding it back for an exorbitant rise in prices.

4 That is, there is no harm in speculating upon prices, except
in the case of necessaries of life.

CHAPTER XLIX, 9-L, 4. 177

2. The reply is this, that there is very vehement
danger of grievous sin, and it would be an evil
occupation. 3. But if through the operation of that
wine-selling of theirs the wine is kept more away
from those who become worse through immoderate
drinking of wine, and comes to those who drink wine
in moderation '—whom they cause to become better
through drinking the wine—more than when they
shall not practise that selling of the wine, then through
that selling of theirs the power which is in the
wealth ?, by their keeping away of which a man is
confirmed (padaytntd6) in the good religion and
diverted from going into infidelity, the progress of
sin is impeded and good works are promoted, be-
comes the assistance of the good and protection of
religion, the hindrance of sin and aid of good works,
which, when they shall not practise that wine-selling,
do not arise, avd which are much more promoted
than the various sins that might have arisen from
the unlawfully drinking of wine. 4. Or, otherwise,
the greater decision—and great are the good works
which are assured therein—is thus: ‘They who
shall sell wine® to foreigners, infidels, and others
from whom unlawful conduct arises through drunken-
ness, act very sinfully and not authorisedly.’

1 That is, when the supply of wine is so limited that by selling
it to moderate drinkers they kéep it away from drunkards.

3 The wealth they acquire by selling wine, which would have
produced evil in the hands of the buyers, and ought to produce
good in their own.

δ᾽ K35 has vin4&s, ‘sin,’ instead of 4s, ‘wine,’ which is clearly
wrong.

[18] Ν

178 pApIsTAN-f DfNik.

CuaptTer LI.

1. The fiftieth question is that which you ask
thus: As ¢o one of the good religion who drinks wine
immoderately, and loss amd injury happen to him
owing to that immoderate drinking, what is then the
decision about him? 2. And how is the measure
of wine-drinking w/zck when they drink is then
authorised for them ?

3. The reply is this, that whoever through the
influence of opportunity drinks wine immoderately,
and is adult and intelligent, through every loss and
injury which thereupon come to him from that im-
moderate drinking, or wAzch occasion anything unto
any one, is then his causing such pollution to the
creatures, in his own pleasurably! varied modes, that
the shame owing to it is a help (dastakih) out of
that affliction. 4. And even 4e who gives wine
authorisedly? unto any one, and he is thereby in-
toxicated by it, is equally guilty of every sin which
that drunkard commits owing to that drunkenness.

5. And concerning that drunkenness, what is said
is that that is to be eaten ¢hrough which, when one
eats 22, one thinks better, speaks better, and acts

1 K35 has a blank space here for a word, but no word seems
really necessary. Mrg fills up the blank by changing gvidé into
gardinidé, and reads ‘converted unto his own pleasure, and the
mode,’ &c.

* Mrq has ‘unauthorisedly,’ a very natural emendation of the
text as it stands in K3g, but it does not appear that the author
intended to limit the responsibility of the person giving the wine
merely to those cases in which his action would be quite unjustifi-
able.

CHAPTER LI, 1-ῳ. 179

better; and such even is the food dy which, through
having drunk wine, ove becomes more virtuous, or
does not become more vicious, in thought, word, and
deed. 6. When an experiment as regards its Jeng
good is tried, so that Aaveng drunk it in that propor-
‘tion one becomes better, or does not become worse,
then it is allowable to drink ἐξ.

7. When an untried person, for the sake of being
tried, 4as drunk a mingled portion, first of one drink-
ing-cup!, secondly of two drinking-cups, azd thirdly
of three drinking-cups, avd through drinking z¢ he
becomes more virtuous, or does not become more
vicious, in thought ?, word, or deed, He is to increase
the drinking-cups, and the experiment is allowable
unto those tested just so far as the proportion is such
that he becomes better, or does not become worse.
8. To those tested z¢ is authorisedly gzven to that
amount through which the experimenting that is
mentioned as extended ; and to 47m who z¢ is proved
will become worse through the drinking of wine, that
amount, through the drinking of which, wen given ὃ
in the experiment, z¢ was seen that he became worse,
is not authorisedly given.

9. Ina case of doubt ove is to consider Aim who
ἐς orthodox (hd-din6), who Aas chanted the sacred
hymns, and zs of good repute, whose drunkenness

1 Reading ἂν gamaké, ‘ water-cup;’ but it is written like ἂν
stmak6 in the MSS.

* K35 has man, M14 minisno.

* Reading yehab(inté instead of the unintelligible gin bidd
of K35, the alteration being merely lengthening the bottom stroke
of the Pahl. b. Mxr4 substitutes bar& yehevinéd for bidd gan
bfidé, which gives the following meaning: ‘through the drinking
of which, in the experiment, ἡ 7s seen that he becomes thoroughly
worse.’

N 2

180 DADISTAN-? υἱνίκ.

is not manifest, in this way, that he drinks as much
wine as was tried by him when he became no worse
ὃν drinking z¢. 10. It is necessary to consider hem
whose religion is unseen, whose religion is wrong,
and him who is a child furnished even with the
realities of religion, in this way, that he becomes
worse through faving drunk wine. 11. When apart
from the decision there is no assignable (bangisntk)
reason as regards 22, the share of wine which they
gave not authorisedly who themselves drank wine,
one considers as some of the wine on zts being given
more authorisedly 1.

CuaprTer LII.

1. As ἰο the fifty-first question azd reply, that
which you ask is thus: Zhere ts a man who hands
over a dirham? as regards five bushels (kaftz) of

1 The meaning appears to be that, when there is no special
reason to the contrary, the quantity of wine one may have already
drunk elsewhere is to be considered as part of one’s allowance.

3 The dirham (δραχμή) is a weight, and also a silver coin of that
weight, but its amount is rather uncertain. According to the Pers.
MS. Ms (fol. 55), written a.p. 1723, the proper dowry for a ‘ privi-
leged’ wife is 2000 dirhams of white silver, or 2300 rfipis, and 2
dirhams of red gold, or 2} tolas. The ripis formerly current in
Gugarft were less in value than the present Indian coinage, but the
tola, which is the weight of the present rfipi, was probably much
the same as it is now, or 180 grains; the statement in Ms is, there-
fore, equivalent to saying that the dirham contained 202 grains of
pure silver. This is so much more than the amount deducible from
other authorities that it might be supposed that the stir (στατήρ) or
tetradrachm was meant, if it were not confirmed, to some extent,
by the Pers. Rivayats, which state the dowry at 2000 dirhams of
pure white silver and 2 din4rs of red gold of the Nishapfir currency ;
the dindr beirg a gold coin containing a dirham weight of pure

CHAPTER LI, IO—LU, 4. 181

wheat, thus: ‘I give this to thee as an instalment
(bén-ae)? of five bushels of wheat at the end of
a month;’ and during the month, amd at zts end,
those five bushels of wheat become five ¢zmes the
price ; would they authorisedly seize the five bushels
of wheat when winnowed (pékht6 Κα 46) by him,
through that instalment which he handed over, or
not?

2, The reply is this, that when they who shall
take his dirham ave to intrust the five bushels of
wheat, unsuspiciously avd by their own will, to him
to winnow, even so as ¢hey are advisedly and un-
suspiciously winnowed by him they should take ¢hem
just_as winnowed ; δὲς is the decision authorisedly
given. 3. But when z¢ is winnowed by him on
account of very grievous necessity for payment, z¢
is more suitable for the soul to beg the giver of the
money, who is the purchasing payer?, for some of
that excess of undivided (ap4r) profit. 4. For he
has to consider the profit of 42s successors as among
the profit of money on the spot?—whem more than

gold. It is safer, however, to rely upon the average weight of the
Sasanian dirham coins, which, according to Dr. Mordtmann’s state-
ment in ZDMG. vol. xii, pp. 44, 45, is about 63 grains, or 53
annas’ worth of silver; so that the stir would be 252 grains or
22% annas. But the actual value of such coins of former times can
be ascertained only from the quantity of corn, or other well-defined
necessary of life, which they would purchase.

1 K35 has vaban twice in this sentence, but b6n in§ 4. M14
alters this word and others, so as to make the chapter unintelligible.
The money is supposed to be given merely as a deposit, in acknow-
ledgment of a bargain to be carried out after the corn is ready for
delivery.

3 Reading zednunand dfikht4r, but, perhaps, this is a corrup-
tion of zednfininid4r, ‘a causer of purchase, a broker.’

* That is, ‘ready money.’

182 DApISTAN-f DfN?fk.

such instalment demanded—azd not as a fresh
carrying off of a gift?.

Cuapter LIII.

1. As to the fifty-second question avd reply, that
which you ask is thus: Jf people of the good religion,
in ¢heir country or out of ¢hezr country, shall buy and
sell with those of a different religion as regards
cattle, ov shall lay hold of t:aders(vanikgar4n) and
shall sell to them, what is then the decision about
it? 2. When ¢hose of the good religion shall not
buy, as they have not come μη @o the price, but ¢he
orthodox dealers shall sell to traders and those of
a different religion, what is then the decision about
it? 3. And about him, of whom the means of
existence (zivisné mindavam) are such, what is
then the decision ?

4. The reply is this, that it would be very grievously
sinful, and it would be an evil occupation to transact
such business through the influence of opportunity,
and to seek profit unauthorisedly in that manner.
5. But if ἐξ de the means of existence of those of
the good religion of whom you have written, and they
are not able to seek z¢ in any other business and
proper occupation which woudd de a less sinful means
of existence, complete 3 purchasers who Aave acquired

1 That is, having made a bargain, he is not to be aggrieved
at any unexpected excess of profit made in good faith by the other
parties to the bargain; a rather high standard of commercial
morality.

* The word is pfir, but it may be suspected of being a blunder,
as t6r4, ‘ox,’ would be a more likely word.

CHAPTER LIII, I-LIV, 3. 183

the good religion shall sell unto those of the good
religion’; because it is possible for him 20 de less
sinful 20 whom ἐξ is allowable to beg the life of a
comrade, for still the rule ofa righteous man, with
the righteous who are in his guardianship, is to live.
6. So it is possible, when they shall sell cattle for
slaughter and foreign eating, many cattle—amounting
even to a diminution of the maintenance of Iran—
are more wretched than a righteous man forced to
kill hem through a living becoming unobtainable and
the fear of death.

Cuapter LIV.

1. As ¢o the fifty-third question and reply, that
which you ask is thus: A man whose wife, daughters,
sisters, and relations are many, and wo is the master
of much wealth, becomes sick, avd during the sick-
ness fas given this hoard of wealth unto one
daughter. 2. And his other sisters and daughters
are not contented therewith, ad speak thus: ‘ This
wealth ought δ have deen given during health and
consciousness, not during sickness ; and now it should
not be allowable to give anything whatever unto
any one during sickness, for if anything happens?
the wealth all comes back for division amongst zs.’
3. Would it be allowable to give anything whatever
of that wealth to any one, during sickness, or not ?

1 Who would not be likely to kill the animal, and with whom
they could come to an understanding as to its good treatment, so
as to avoid the sin of bédy6zédih (see Chap. XLIX, 5 _

* Mrq has ‘if he gives anything.’

184 pApIsTAN-{ pinix.

4. Is it necessary! for one of such wife, daughters,
and sisters as ‘here happen 20 de to appoint an adopted
son for that man, because of that wealth, or not?
5. Are the wife, daughters, and sisters who shall
take their share of the wealth responsible for? the
religious rites of every kind, and is it necessary for
them to order the annual ceremonies for that man
at the daily and yearly perzods, or not®?

6. The reply is this, that, when there is nothing
therein on account of which I should so deem him
otherwise than a man in sickness avd nearly passing
away, 1215 not allowable to give z¢ up, except when z¢
ts for his debts, or his wife azd children, or an aged
person (zarm4n) or father who is in 4zs guardian-
ship—whom it is indispensably necessary to main-
tain—and is such as, or as much as, is discreetly
requisite for payment of the debt, or for the food,
maintenance, azd protection of those that I have
written aéout; then, however, tt is allowable to
give it up away (birfind) from those of whom you
have written,as much as during his consciousness.
7. In other sickness, not while passing away, what-
ever is given up by him himself during conscious-
ness is allowable; when 4e zs not conscious ΖΖ is not
allowable. 8. And on that which he says during
unconsciousness ove is not reliant and 7z¢ is not
credible (vavar); ὀκέ that which he says during

' K35 has ‘is it not necessary, by using 14, ‘not,’ instead of
rai, ‘for,’ which latter reading is adopted in the text from Mrgq,
but it is doubtful which reading is the better one. The same
variation occurs in § 5.

3 Literally ‘are the rites on their necks.’

* Ceremonies for the dead have to be performed on the first four
days, the tenth day, and then at the end of a month and a year
from the time of death (see Sls. XVII, 5).

CHAPTER LIV, 4--9. 185

consciousness, and that, too, which the same man
gave unto a daughter when he was ill, if given by
him consciously, are even then proceedings to be
granted ; if given by him during unconsciousness it
is just as though he died without an opportunity of
speaking (av4ng-ptrfiz)}.

9. Of the property left by will?, one share is
needful for each separate daughter for whom a
husband is not provided, amd two shares for a wife
who may be a privileged one*; and so long as the
wife is living she exists as the house-mistress of the
family; moreover, it is not needful to appoint an

1 For this uncommon word Mrgq substitutes avik-andars,
‘intestate ;’ but the meaning is that the gift is as invalid as if he
had been unable to make a declaration of his intentions.

3 Levatman andarz in K35, but Miq has avik andarg,
‘without a will,’ which, at first sight, appears the more plausible
reading (especially as avik, ‘without,’ is written very much like
avak, ‘ with, the Paz. synonym of levatman). But on further con-
‘sideration it seems equally probable that this section is intended to
limit the power of a testator, so as to prevent him from dividing so
much of his property as he leaves to his family in any unfair
manner. The rule here laid down would, of course, also apply in
cases of intestacy when the testator has no son; and is that given
in the Persian Rivdyats.

5. This does not imply that a man might have more wives than
one, but that wives are of five classes, according to the circum-
stances of the marriage. A p&dakhshah or ‘privileged’ wife is
one who was a maiden married with the consent of her parents
who have another child. A yfikan or ‘only-child’ wife differs
from the last merely by being an only child, and having, therefore,
to give up her first child to her parents. A satar or ‘adopted’
wife is one who was a maiden enabled to marry by receiving a
dowry from the relatives of a man who has died unmarried, on
condition that half of her children shall belong to the deceased.
A &akar or ‘serving’ wife is a widow who marries again. A
khfid-sarAi or ‘self-disposing’ wife is one who marries without
her parents’ consent (see Bd. XXXII, 6 n).

186 DADISTAN-{ DINfK.

adopted son (satér), for the adopted son’s duty
(satérih) remains with her, azd she manages to
claim guardianship for the family from some man
out of the relatives most nearly allied. 10. Out of
the portion of the property for food and maintenance
the wife should provide the daughters with hus-
bands; and to keep going the necessities in the
guardianship, the nurture which the deceased man
afforded, and the ceremonies and good works im-
posed upon the family, avd thereby become indis-
pensable, she herself is to take lapfuls and armfuls?
out of the income (bar).

11. As ¢o the sisters of that man, if they have
been necessarily in his guardianship, even as to
nourishment, and there is no property for them in
any other way, their food and maintenance are also
needful to be out of the income of the property,
unless? that man has otherwise devised, or the ap-
pointment of a husband is not provided on account
of the non-subjection (16tt6 atrith) 22 which they
have been unto the guardianship of that man, or
anything else opposed to it, so that nothing whatever
of the property of that man is needful for them.

12. He who is a husband of one of the daughters
is a leader in the management (dastdébarth) of the
family, ὀμέ wth the concurrence of the house-mistress
of the family, and even so when the action zs one
which they should not do, and his son is not born,
or becomes passing away®.

1 Literally ‘the bosom size and arm size,’ a Pahlavi idiom for
‘plenty.’

2 In the Pahlavi text this latter half of the section precedes the
foregoing provisional clauses.

5. The meaning seems to be that so long as he has no son (who

CHAPTER LIV, IO-—LYV, 2. 187

13. As ἐο a daughter not provided with a husband,
should the one whose husband is not provided be
an only chz/d}, to keep er subject also to the house-
mistress of the family it is needful for her that there
should be an adopted son in it; azd when they shall
appoint Zer husband unto the adopted-sonship the
property then comes over into his possession.

14. When the house-mistress of the family passes
away, and the daughters are provided with husbands,
the adopted-sonship is to be appointed.

CuapTer LV.

1. As to the fifty-fourth question azd reply, that
which you ask is thus: What is the occupation and
capacity (giriftarith) of the person ¢hat has to pre-
serve those who are in their three nights’ ¢rza/s?,
and who is he?

2. The reply is this, that it is said a husband
(gabr4) is indispensable for preservation through
the three nights’ ¢rza/s which shall be for a privileged
wife, a father for those of a child, azd a master for
those of a servant.

would be a member of the family in direct descent through his
mother) he can only assist and advise the widow, but on the birth
of his son he can act more authoritatively, as the representative of
the child.

? Written aév6k-aé in Pézand. She becomes a yfikan or
‘only-child’ wife (see ὃ 9 n) until she has given up her first child
to her mother, after which she is a ‘ privileged’ wife.

3 The three nights after death (see Chap. XXIV).

188 DADISTAN-! DINfK.

CuaptTer LVI.

1. As το the fifty-fifth question azd reply, that
which you ask is thus: What is this adopted-sonship
and guardianship of the family, and what does it
become ; zz what manner is it necessary to appoint
z¢, whence is it necessary to provide food and clothing
for it, and how is it necessary to be for it ?

2. The reply is this, that the adopted-sonship is
thus :—It is requisite whenever a man of the good
religion is passing away, while he ἐς a complete ruler
of a numerous household!, who has no wife and
child that may be privileged? and acknowledged,
nor associating brother, zor son by adoption, and
his property is sixty stirs* of income. 3. The con-
trolling (khdd@Aytnag) of the property is to be
publicly provided oud of the kindred of the deceased,
and is called the adopted-sonship; and he is to be
appointed to it who is the nearest of the same lineage
(min ham-nafan), who w7// manage and keep the
property united in its entirety.

1 Reading vad marak khan shah bundaké, but the phrase
can also be read vad malk4an shah bandaké, ‘while he ἧς a
servant of the king of kings (that is, a subject of the Iranian sove-
teign),’ which is evidently the reading adopted by M14 in Chap.
LVI], 2, where it substitutes the Huz. synonym malk4 for shah,
but here the word shah is uncertain. This ambiguous phrase can
also be read vad mark-&hangih4 bundak3é, ‘ while the agonies
of death are complete.’

3 See Chap. LIV, 9.

5 About 84 rfipis (see Chap. LII, 1n); but the actual value of
such an income depends upon the value of silver at that time, or, in
other words, upon the prices of the necessaries of life.

CHAPTER LVI, 1--9. 189

4. The guardianship of a family is that when a
guardian Aas to be appointed in that manner over
the family of a man whose wife’, or daughter, or
infant son is not fit for their own guardianship, so
it is necessary to appoint some one. 5. And it is
necessary to appoint the adopted son azd the family
guardianship at sack time as may be convenient to
them; and when the man passes away as 7 have
written it is necessary to appoint at such period as
7 have written, and to neglect z¢ temporarily, even
the length of a year, would not be authorised.

6. zt for adoption is a grown-up sister who is
not adopted in another family’, then a brother’s
daughter, then a brother’s son, avd then the other
nearest relatives. 7. /2¢ for the family guardian-
ship is first the father of the serving wzfe (Aagar) ὃ,
then a brother, then a daughter, and then the other
nearest relations; among brothers he who is the
eldest (mas) among ¢hem is the fittest.

8. The food avd clothing of a wife that may be
privileged —who is the house-mistress of the family,
and is one kind of adopted son—o/f a living infant
son till he becomes grown up, and of a daughter of
the family while she is in the guardianship of the
family guardians‘, are out of the property of the
family so long as it exists for the purpose.

9. 712 has become the custom ¢hat? the lapfuls and

1 Because she is not a privileged wife, but a serving one (see
Chap. LIV, 9), as appears from § 7.

% A woman or child cannot be adopted by more than one family
(see Chap. LVII, 3). The case under consideration is that men-
tioned in § 2, when the deceased leaves no wife, child, or brother.

5 Referring to the case assumed in ὃ 4.

4“ That is, till she is married.

190 DApISsTAN-! DiNiK.

armfuls? of the family guardian are every month
four stirs of, it may be, sixteen, which is the dis-
bursement (and4zisn6), for food, clothing, medicine,
and shelter, out of the income (bar), or out of the
capital (bain), of the property which remains in the
family, by a perfect ὃ wife when she is capable—such
as the former house-mistress—so as want of nourish-
ment (atafd4d6) may not come nakedly and unlaw-
fully upon them.

CuaptTer LVII.

1. As ¢o the fifty-sixth question and reply, that
which you ask is thus: Who is suitable for adoption,
and who is not suitable ?

2. The reply is this, that a grown-up man of the
good religion who is intelligent, a complete ruler of a
numerous household‘, expecting offspring, azd not
having sins worthy of death is suitable for adoption ;
even when he has accepted either one adoption, or
many adoptions, he is then still suitable for another
adoption. 3. Anda grown-up woman, ov evena child,
is suitable for one adoption, ὄμέ when adopted in
one family she is not suitable for another adoption.

1 That is, an ample remuneration (see Chap. LIV, ro).

? So the sentence may be literally translated, but it is not quite
certain that this is the meaning intended, as the language used
is very involved. This would imply that the family guardian is
entitled to one-fourth of the family expenditure.

5. It is doubtful what noun is to be connected with the adjective
pfr; perhaps we should read ‘ full disbursement’ in the foregoing
part of the sentence, and omit the word ‘perfect’ here.

4 Mr4 has malk44né malka béndak, ‘a servant of the king
of kings ;’ but see Chap. LVI, 2.

CHAPTER LVII, I-LVIII, 5. ΙΟῚ

4. A woman requiring a husband—though a com-
plete worshipper—or:a foreigner, or an infidel, or
one having szzs worthy of death, is unfit for adoption ;
so also those who are demon-worshippers, she who
is a concubine (shisar nésman) 97. courtezan, and
she who is menstruous are unfit.

Cuapter LVIII.

1. The fifty-seventh question is that which you
ask thus: How many kinds of family guardianship
and adoption are there?

2. The reply is this, that it is said zheve are three
kinds, which are the existent, the provided, and the
appointed. 3. An adopted son who is existent is such
as a wife who may be privileged, ov an only daughter
is a kind of adopted son owing to confidence in her-
self, such as happens when there is no wife, and a
daughter for whom there is no husband, avd none is
provided, is the one ¢/a¢ has remained.

4. An adopted son who is provided is such as
a son that is acknowledged, who is accepted by
one’s self!, and /vee from dezng appointed, or from
necessity 2,

5. And an adopted son who is appointed is he
who is to be appointed among the relations who are
suitable for adoption—and are nearest to him who
is to be appointed as adopted son—and the ministers
(pad4n) of religion, avd he performs the duty of

1 That is, adopted during the man’s lifetime.
3. Reacing ay fif nity 4zé, but it may be ay (fd éy4vd, ‘or from
discovery.’

192 pAnisTAn-f pinfk.

family guardianship!; he who ts the appointed one is
he who is appointed by the men who ave the nearest
relations (nab4nazdist4n6) on account of proximity.

CuaptTer LIX.

1. As ἰο the fifty-eighth question and reply, that
which you ask is thus: For how much property is
it then necessary to appoint an adopted son ?

2. The reply is this, that when the property which
has remained his for whom it is necessary to appoint
an adopted son is as much as sixty stirs* of income,
ἐξ is then indispensable to appoint an adopted son
for him. 3. Even when 22 is less they should recog-
nise him whose adoption is needful, aad who con-
ducts an adopted son’s duty; and, similarly, an
adoption is to be appointed for him, though it may
not come as a possession unto him who is fittest for
adoption. ᾿

CHAPTER LX.

1. As ¢o the fifty-ninth question and reply, that
which you ask is thus: What is the sin owing to
not appointing ax adopted son ?

2. The reply is this, that for the man himself ἐξ is
allowable when he gives up all the property in

1 Mrq has ‘an existent family guardianship is ἐπε the son of him
appointed, and a provided one is that when he himself performs the
duty in the guardianship ;’ but the phrase interpolated is hardly
grammatical.

* About 84 rfipfs (see Chap. LVI, 2).

CHAPTER LIX, I—LXI, 2. 193

righteous gifts, ava when he has no property they
should not provide an adopted-sonship for him, axd
his relations are innocent as regards it. 3. But
should they recognise him who has the adopted-
sonship of the deceased, or has accepted the position
of his adopted-sonship ', ov should they have seized
the property for the adopted-sonship z% order to
appoint an acting adopted son (satérgar), amd he
conducts the adopted-sonship, and throws away doth
the portion (bén) provided for disbursement (vi-
shé6p6) and the entirety, and quite destroys the
property, and thoroughly ruins the adopted-sonship,
though, on account of not restraining him, it is said
to de a sin worthy of death for every single dirham, it
is not said ¢hey are killed outright®.

CuapPter LXI.

1. As ¢o the sixtieth question ad reply, that
which you ask is thus: What is the propriety and
impropriety, the merit azd demerit, of family guar-
dianship ?

2. The reply is this, that the merit is the appoint-
ment and recognition of him who accomplishes more
worthily the greater benefit; the demerit is as 29

2 M14 ‘has ‘or any one who has accepted the adoption as an
adoption.’

* The meaning appears to be that, though, owing to their mis-
placed confidence and neglect, they have been guilty of many
mortal sins, they are not liable to capital punishment. It is evident
that the writer had no apprehension that any property would lie
neglected through want of administration, but that he had consi-
derable doubts of the prudence and honesty of administrators.

[18] fe)

194 pApIsTAN-t DINIK.

him who is unworthy, or him whose worthiness is
not appointed to avert a lesser benefit and the
ruining of a worthy adoption. 3. Nearer details
(khdrdak5) of the family guardianship which is
proper anzd which is not proper for an adopted son’s
duty, of the child of good religion with whose business
ἐξ is connected, azd of the fathers for whom a family
guardian is to be appointed, are zz the recital of five
chapters (fragard6d) of the Hdsparfm Vass, and
zu the abstracts (giriftakétha) of the good ideas
in various scriptures (nask6) in which many deci-
sions are together.

CuapTrer LXII.-

1. As to the sixty-first question avd reply, that
which you ask is thus: How stand the shares in the
inheritance (mfr4t6) of property among those of the
good religion, and how is it necessary for them to
stand therein ?

2. The reply is this, that in the possession of
wealth the wealth reaches higher ov lower, just like
water when it goes in a stream on a declivity, but
when the passage shall be closed at the bottom it
goes back on the running water (pi y-4v5), and then
it does not go to its after-course 3,

1 The seventeenth book of the complete Masgda-worshipping
literature, whose sixty-four sections are described in detail in the
Dinkard (see Sls. X, 21). The five chapters here mentioned were
evidently in that one of the last fourteen sections which is said
to have consisted of six chapters on the ownership of property
and disputes about it, on one’s own family, acquiring wife and
children, adoption, &c.

3. This metaphor seems to mean that property, like water, always

CHAPTER LXI, 3-LXII, 5. 195

3. When there is nothing otherwise in the will
and private’, property goes to a wife oy daughter ?
who is privileged ; if ove gives her anything by will
then she does not obtain the share (das) pertaining
to her*. 4. Whenever‘ a share for a son is not
provided by it, every one ας so much and the wife
who may be a privileged one has twice as much ;
and the share of that ove of the sons, oy even the
wife of a son, who is blind in both eyes, or crippled ®
in both feet, or maimed in both his hands, is twice
as much as that of one who is sound.

5. And 7z¢ is needful ¢hat he who was in the father’s
guardianship sfa// remain in guardianship, as when
a father or mother is decrepit and causing awe
(éagartin), or of a nurture different from that of the
guardian ’—or a child of his brother or sister, or
a father, or ove*® without nurture apart from him, is

descends until it meets with an obstruction to its downward pro-
gress in the shape of the nearest descendants, but, when once in
their possession, it can again ascend (like the dammed stream) for
the support of the survivors of an older generation (see § 5).

1 Or, it may be ‘in the provisions (vQyag4n) of the will;’ or,
by omitting two strokes, we have simply ‘otherwise (h4n) in the
will.’

3. That is, they have a share of the property when there are other
next of kin. M14 adds, ‘and they should provide a living son as
father and husband unless privileged,’ referring to the necessity of
adoption when there is no son and the wife is not a privileged one. -

5 It being assumed that the will provides as much as is intended
for any one whom it mentions.

* Reading amat, ‘when,’ instead of mfin, ‘who,’ which words
are often confounded because their P4z. equivalents are nearly
identical.

® M14 has ‘ daughters,’

* Armést probably means literally ‘ most immovable.’

7 M14 omits this last clause. 5 Mrq has ‘ mother.’

Ο 2

196 DApISTAN-f DiNfk.

without a guardian—the ready guardianship of a
capable man, and the shelter avd nourishment ¢hat¢
have become inadequate! are as indispensably forth-
coming 2 from the possessors of wealth, of those who
have taken the property, as that ¢akimg was indis-
pensable 5,

6. If there be no son of that man, but there be
a daughter or wife of his, and if some of the affazrs*
of the man are such as render a woman not suitable
for the guardianship, it is necessary to appoint a
family guardian; if there be, moreover, no wife or
daughter of his it is necessary to appoint an adopted
son. 7. This—that is, when it is necessary to ap-
point a family guardian and who is the fittest, and
when it is necessary to appoint an adopted son and
which is the fittest—is written in the chapters on
the question ©.

CuapTer LXIII.

1, The sixty-second question is that which you
ask thus: Would they authorisedly carry off any
property whatever from foreigners and infidels, or
not?

2. The reply is this, that wealth and property and
anything that foreigners (an-atr4nd) possess and
is carried off by them from the good with violence,
and which through obstinacy they do not give back

1 Literally ‘not issuing.’

* Mrq has ‘are thus forthcoming,

* Mr1q has ‘or Aave become indispensable to it.’

4 Or, it may be ‘dependenis;’ the text is merely va haté min
zak-f gabr4,

5 See Chaps. LVI-LIX.

CHAPTER LXII, 6-LXIV, 3. 197

when it is proper, it is well allowable in that case
that they should seize from the foreigners. 3. So
long as z¢ is the lawful order of the procurator of its
owners! 2¢ is allowable for a just decider to consider
properly, and to demand authoritatively the sending
of interest (5 46) thereon for himself. 4. But zf
they proceed in their obstinacy ἦς is sent to come up
with them in obstinacy, not to dissemble with them 3,
5. Zé zs the custom to give an infidel (ak-din6),
who is not a foreigner, food, clothing, azd medicine,
when his renunciation (v4z) has come, for keeping
away matters (4is4n6) of death and sickness owing
to hunger avd thirst, cold and heat; but wealth,
horses, accoutrements, wine, azd land are not given
authorisedly, it is said, unto foreigners and idolators?.

CuaPtER LXIV.

1. As to the sixty-third question and reply, that
which you ask is thus: Whence was the first crea-
tion of mankind, and how was the formation of the
original race of men? 2. What issued from Gayé-
mard‘*, and what did it really become; and from
what have Mashydih azd Mashydyéth® arisen ?

3. The reply is this, that Adhaymazd, the all-

1 Reading vad zak amatas khfddy4n ay4vf-aftar far-
m4n-f d&adik. The form of ay4zt-aft&r has not yet been met
with elsewhere, but it seems to mean ‘one who holds the obtain-
ment,’ though whether as agent or officer of justice is uncertain.

? Mr4 has merely ‘ but should they proceed in their obstinacy,
to come with them is not to dissemble.’

5 Literally ‘ demon-worshippers.’ * See Chap. II, ro.

5 The same as the Marhay4 and Marhiyéih of Chap. XXXVII, 82.

198 DADISTAN-! DINIK.

ruling, produced from the endless light the shape of
a fire-priest (4srk65) whose name was that of Adhar-
mazda, and z¢s brilliance that of fire; zés incombusti-
bility was like ¢/at inside the light, and zts expansion
like the western (khfrbarag) land. 4. And in the
shape of the fire-priest was created by him the mate-
rial existence (stih) ¢ha¢ is called man, and _for three
thousand years!, when it did not progress and did
not eat, it did not speak; likewise, it did not utter,
but it thought of, the righteousness of the perfect
and true religion, the desire for the pure glorifica-
tion of the creator.

5. Afterwards, the contentious promise-breaker?
injured the life of it, ad produced a burdensome
mortality ; and the mortality is c/ear from the appel-
lation, GAyémard?, of the nature produced. 6. The
seed which was the essence of the life of the leader
(mfrak6) of life, who was GAyémard, flowed forth
on /zs passing away, came on to the earth of the
beneficent angel‘, avd is preserved in the earth until,
through the protection of the angels, a brother and

1 This is the second of the four periods of three thousand years
of which time is said to be composed (see Chap. XXXVII, r1n).
The ‘shape of the fire-priest’ is one of the spiritual creations of the
first period, in which shape man was created during the second
period, and this primeval man became GAyémard (that is, ‘a living
mortal’) through the persecution of the evil spirit (see § 5) at the
commencement of the third period. The first two steps of this
creation are not described in the text of the Bundahis known to
Europeans. ᾿

* The evil spirit, who is said to be the origin of falsehood (see
Chap. XXXVII, 11).

5. Which means ‘the living mortal,’ or ‘the mortal living one.’

‘ The female archangel Spendarmad, who has special charge of
the earth. Or the phrase may be ‘came on to the earth which the
beneficent spirz# produced.’

CHAPTER LXIV, 4—LXV, I. 199

sister of mankind’, connected together, have grown
from it, ave attained to movement azd walking
upon the earth, azd have advanced even to inter-
course and also procreation.

7. The ground where the life of Gayémard de-
parted is gold, avd from the other land, where the
dissolution of zs various members occurred, as
many kinds of decorative metals flowed forth it is
said’,

CuarterR LXV.

1. As ἰο the sixty-fourth question and reply, that
which you ask is thus: Where and from what did
the origin of race, which they say was next-of-kin
marriage (khvétid4d6)§, arise; and from what
place did it arise ?

1 The Mashyaih and Mashy4yéth, or man and woman, of ὃ 2,
who are said to have grown up, in the course of forty years, con-
nected together in the shape of a plant; but, after a breathing soul
had entered them, they became human beings, and fifty years later
they began to be the progenitors of mankind (see Bd. XV, 1-30).

3. Zs. X, 2 states that eight kinds of metal arose from the various
members of the dead GAyémard, namely, gold, silver, iron, brass,
tin, lead, quicksilver, and adamant.

5. Usually written khvétk-das (Av. Avaétvadatha, ‘a giving
of, or to, one’s own’). It is a term applied to marriages between
near relations, and is extolled as specially meritorious. For cen-
turies past the Parsis have understood it to refer to marriages
between first cousins, and all allusions to marriage between nearer
relations they attribute to the practices of heretics (see Sls. XVIII,
4n); though, like the professors of all other religions, they must
admit the necessity of such a practice in the first family of mankind,
as detailed in the text. Translations of other passages relating to
the subject will be found in Appendix ITI, and it is also mentioned
in Chaps. XXXVII, 82, LXXVII, 6, and LXXVIIT, rg.

200 DADISTAN-{ DINIK.

2. The reply is this, that the first consummation
of next-of-kin marriage was owing to that which
Mashyath azd Mashy4yéih! did, who were brother
and sister together, and their consummation of inter-
course produced a son? as a consummation of the
first next-of-kin marriage. 3. So that they effected
the first intercourse of man with woman, amd the
entire progress of the races of every kind of lineage
of men arose from that, avd all the men of the world
are of that race.

4. It is truly said, that it was the joy of the lord
and creator after the creation of the creatures, and,
owing to that, its consummation, which was his
complete accomplishment of the existence of the
creatures (ddm4nth), was owing to him. 5. And
its occurrence, too, is in evidence that the creator,
who is so with unflinching (atér4k) will, is as much
the cause of the begetting and entire progress of his
own perfect creatures’, in whom begetting is by
destiny, as Héshang* by whom two-thirds® of the
demons were smitten, Takhmérup* who overturned
Aharman through the power of the angels, Yim by

1 See Chap. LXIV, 2. The names are here written Mashyéth
and Mashyéyéth.

2 Twins, according to Bd. XV, 22, 24.

* That is, he is not only the original creator, but also the per-
petual promoter of the increase and progress of the creation, as
much as those who appear to be such promoters, though merely
acting as his agents.

4 Here written Héshyang. For the Av. names of these four
primeval monarchs, see Chap. II, ron.

5 K35 has ‘three-thirds,’ but see Aban Yt. 22, Ram Yt. 8, Zam-
yad Yt. 26.

* He is said to have subjugated the evil spirit, and to have used
him as a steed for thirty years (see Chaps. II, 10, XXXVII, 35).

CHAPTER LXV, 2—LXVI, 3. 201

whom order was arranged and death was driven
away (avak4ldd)!, Frédin who fettered Az-t Da-
hak? and stripped his blaspheming (ntrang4k) from
the world, and the many princes (kay4n) and high-
priests of grave spirit who were, and are, and will be.

CuHapTeR LXVI.

1. As ¢o the sixty-fifth question and reply, that
which you ask is thus: Zhere ts a man of wealth of
the good religion who fully intends to order a ce/e-
bration of all the rites of his religion; and a priest
of it, to whom the five chapters (fragardd) of the
Avesta (‘text’) of the correct law of the Nirangistan
(‘ religious-formula code’)* are easy through the
Zand (‘commentary’), is ever progressing in priestly
manhood (magéi-gabr4th). 2. And he (the man)
goes unto him, and he (the priest) speaks thus: ‘All
the religious rites are performed for 350 dirhams*,
as a gift always given beforehand by them who give
the order unto me, so that I may come to them.’

3. A man of the disciples’, to whom the five

1 He is said to have kept away cold and heat, decay and death,
and other evils from the earth (see Ram Yt. 16, Zamy4d Yt. 33).

2 See Chap. XXXVII, 97.

8 This was the name of one of the first thirty sections of the
Hfsp4rfm Nask (see Chap. LXI, 3), and a portion of it, contain-
ing the Pahlavi commentary (or Zand) of three chapters, with
many Avesta quotations, is still extant.

‘ The word gfigané, ‘dirham,’ is here omitted, but occurs in
ἕξ 16,20. The sum of 2350 dirhams would be about 1224 ripis
(see Chap. LI, rn).

5 That is, those who are still learning their priestly duties (see
Chap. XLV).

202 DADISTAN-{ DINIK.

sections (vidag) of the Avesta are easy, and no-
thing whatever of its Zand is easy’, then says unto
him—unto that man who intends to order all the
religious rites—thus: ‘For this gift I will conduct
all the religious rites for thee twice, with the appli-
ances in the land of P&rs?, shouldst thou give the
order unto me. 4. For it is quite possible for me
to pray so many sections through my own exertion
(dast6), du¢ for him? it is necessary to order again
of an officiating priest (pavan z6takS), who is him-
self not able to pray any section, 97, does not himself
pray; and it is not necessary for him to go for the
control (parv4r)* of all the religious rites when a
stipend (bahar) is the one consideration within him,
and the matter is ¢hat he® may receive again. 5. He
who fas always himself prayed is better than he who
shall accept readily and orders the work again, and
is not able to pray it himself, when a fulfilment is
tedious to him; when z¢ is 1 who® receive, I always
pray myself better than he who would accept readily
and orders again, and it brings on my business to a
closing point.’

6. The priestly man speaks thus: ‘ The considera-

1 It being far easier to learn the Avesta by heart than to under-
stand its meaning by aid of the Pahlavi commentary ; a competent
knowledge of the latter being sought only by advanced disciples,
and rarely attained by any but the most learned priests.

3 Reading pavan bfiim-i Pars, as in ὃ 15; K35 has here
pavan bfin-fras, ‘for opening the beginning, which might be
understood to refer to the preliminary ceremonies for preparing
the ceremonial apparatus, if the phrase were not otherwise written
elsewhere. In § 21 K35 has pavan bfin-f P&rs,

5 K35 omits the last letter of valman.

* Or, it may be ‘to the precincts.’ 5 Literally ‘I.’

* Reading li mfn, instead of lanman, ‘we.’

CHAPTER LXVI, 4-10. 203

tion of stipend is more necessary to arise wth me
than! other men, owing to the position of religion,
not the other portion (s4n6) of all religious rites ;
therefore, it is more authorisedly received and con-
ducted by me when I accept readily and again intrust
the work ; but I direct so that they pray thoroughly,
and it brings on much business to its ¢/ostng point ;
moreover, zf 1 seize upon it, even then I should be
authorised, for this is the stipend of religion.’

7. Should they seize this that is authorisedly
theirs, or not? “μα is zt the custom of a man who
is frequently ordering all the religious rites to reduce
his gift for the ceremonial, or not ἢ

8. Order some one to decide for us clearly, when
they do not dispute the gift for the ceremonial, or
when they do dispute z¢, how is then its great ad-
vantage ; and the harmfulness that exists therein,
in many ways azd many modes, when they give an
insufficient gift for the ceremonial. 9. Is the pro-
perty which is given up as a gift for the ceremonial—
so long as it thus becomes the remuneration which
one gives to a receiver of remuneration (mozdé6-
bar)—that property which they can seize? 10. And
is the work which is done, ov deputed, and its great
advantage, more than they would perform when, in
the period of the evil millenniums 5, they diminish the
gift for the ceremonial; avd in how many modes

1 Reading li min, instead of the imperfect word lanm.

2 Of the twelve millenniums of time, mentioned in Chap.XXXVII,
11 ἢ, the most evil one is said to have been that in which the author
lived, the millennium of Hfshédar (about a.p, 600-1600 according
to the chronology of Bund. and Byt.), for ‘mankind become most
perplexed in that perplexing time’ (see Byt. II, 62, 63), a period of
great tribulation for the religion of the Masda-worshippers.

204 DApISTAN-{ DiNfk.

does its harm then proceed therefrom? 11. Of
whom are all the religious rites always more autho-
risedly ordered, of that priestly man, or of that dis-
ciple? 12. For what reason, also, is it proper to
diminish the gift for all the religious rites of him
who is a priestly man, or to give ἐξ in excess? 13.
When they do not diminish the gift for the cere-
monial, and ἐξ is given in excess, in what manner
does its great advantage then arise therefrom ; and
why and through what source (békh) is it possible
for advantage to arise therefrom ? 14. When they
diminish the gift what harm to it (the ceremonial) is
then possible to arise therefrom, avd how is ἐξ better
when they give the gift for the ceremonial ?

15. For when the family householders, with those
of the good religion of Iran, are early (pés) wzth
every single celebration of all the religious rites with
holy-water, in the land of PArs, unless they are in
distress, their gift is then 400 dirhams’; and we
have given more than this, even 450 dirhams 3, for it.
16. And now should it be needful, when we diminish
anything from the 400 dirhams, or from the 450? dir-
hams, of their gift, they would then not accept z¢
from us, avd they speak thus: ‘For 400 dirhams,
or σέ least for 350 dirhams‘; nothing less do we

' About 140 rfipts (see Chap. LII, 1 n). Mrq has 300 dirhams.

® About 1574 rfpis. M14 has 350 dirhams. The actual value
of all these sums depends upon the cost of the necessaries of life
in P&rs in the ninth century.

5. M14 has ‘350.’

* About 1224 rfipts. K35 has 4ngfin, ‘so,’ instead of gigand,
‘dirham’ (the two words being nearly alike in Pahl. letters) ; this
would alter the phrase as follows :—‘or less; as to 350, so paltry
a thing we do not accept.’

CHAPTER LXVI, II-20. 205

accept. 17. But there are needy men! who always
come to us azd speak thus: ‘For 350 dirhams we
will twice conduct all the religious rites with holy-
water ?, as you have always ordered us before for
400 dirhams; order ἐξ only of us, for shouldst thou
have z¢ managed by priestly men, they always say
that they should always perform a curtailment (k4s-
tarih) of the religious rites and ceremonies of the
sacred beings, ad that all the religious rites are not
authorisedly ordered except of them.’

18. Although a priest (aérpatd) who becomes a
ruler of the ceremonial should be doubly a decider,
yet order some one to explain to us clearly concerning
these questions, as asked by us.

19. The reply is this, that the max of the good
religion who intended to order all the religious rites
is he whose desire is goodness, and he should be
a decider of questions about it.

20. As ¢o the priest who spoke thus :—‘ Thou
shouldst order z¢ of me for 350 dirhams, as you have
always given before your business was arranged ;
and it becomes your own non-religious share of the
duty, to be authorisedly given, because you have pro-
ceeded with the alleged demeanour of the country
and for the purpose of intercession; and all the

1 The disciples, who are represented as applicants for employ-
ment.

2 That is, in the most solemn manner, and with all appliances.
It appears from Chap. LXXXVIII, 9, that the religious rites without
holy-water were then performed for 120 to 150 dirhams, or little
more than one-third the fee demanded for those with holy-water ;
whereas the merit of some rites with holy-water is said to be a
hundred times as great as that of the same rites without holy-water
(see Sls. XVI, 6).

5 M14 has ‘400’ here, but see ὃ 2.

206 DADISTAN-? DIN{K.

religious rites with holy-water are such as they
solemnize repeatedly (pavan dér), among which
there are many in which! I act and am very well
performing’—the gift of 350 dirhams is then not
excessive remuneration for him.

21. As to the disciple who spoke thus :—‘ For
350 dirhams I will ¢wzce? conduct all the religious
rites in the land? of Pars’—such of them as they
then conduct repeatedly are not many in the aggre-
gate (£inakS), and they certainly damage his (the
man’s) property, and all the religious rites of fire,
through that deficiency. 22. And they would accept
it on this account, that through a love of righteous-
ness they might cause an advantage (khangtnak5d)
unto all those religious rites by their own inferior
eminence *. 23. And he extends amd impels the
ceremonial of the sacred beings into much progress
who promotes it through that eminence which is
owing to his own wealth, avd which is thus more
possessed of a share (bén) of the ceremonial of the
sacred beings and of the good work of praise—except,
indeed, a like good work of praise of his—when they
shall cause that manifestation of eminence®. 24. So
that the orderer of the good work understands that
that which is diminished by him® is the eminence

1 Reading mfin, ‘which,’ instead of amat, ‘when’ (see Chap.
LXUI, 4n).

2 The cipher ‘2’ is omitted in the Pahl. text here, but see
δὲ 3, 17.

8. K35 has bfin, instead of bfim (see § 3).

* Or, it may be ‘by the eminence of their own wealth,’ as afr,
‘inferior, and khél, ‘ wealth, property,’ are alike in Pahlavi; but
neither reading is quite satisfactory here.

5 By a proper disbursement of wealth.

* When he diminishes his payment.

CHAPTER LXVI, 21-- 27. 207

of the disciple, which his own wealth as to order
for those who are not able to give wealth which is
their own property for it; azd he makes no curtail-
ment (bangisn6) of those scanty remunerations.

25. And if that disciple should accept as remu-
neration less than is the custom for all the religious
rites, the orderer is not undiminished in wealth 1, for
the reason that the good effect owing to the advan-
tage of holy-water is such as when they conduct
them repeatedly, unless it be necessary to conduct
them in a manner as 2f unpaid (pavan agaztia).
26. That curtailment of the good effect is not after-
wards demandable (pastn-sakhuntk9), if it Zas to
be accepted by him; and if that acceptance of less
remuneration by him be an opposing of him to the
malice and ill-temper (vush4i) of the priests, this
also is not ¢he way that they should cause progress
as regards their own duszness.

27. And the proximity (nazdth) of a master of
the house? who keeps away from all the religious
rites requested and accepted—more particularly
when the accepter accepts all the religious rites of the
requester for that remuneration —is itself necessary ;
he may not be of a religious disposition, but it is
yet requisite for 42m to be where this is requested

1 Μι4 has ‘7/ is not eminence in wealth;’ but the meaning is
evidently that there is no real saving when the expenditure is re- -
duced, because the good effect of the rites is also diminished when
they are insufficiently paid for.

3. Or, khAndpand may mean ‘a keeper of the sacred table,’ or
low stone platform on which the ceremonial vessels are placed,
which is often called khan. In either case the orderer of the
ceremony is meant, and the author evidently contemplates the
probability of the order being given as a mere formal matter of
duty, without any really religious feeling.

208 DADISTAN-! DINIK.

and accepted for that scanty remuneration of his,
owing to the extent and impetus of 4zs share of
the duty.

28. Moreover, it is perceived by us in Pars chat
they who would accept the work for half the remu-
neration which was requisite as profit for it formerly
would seize the remuneration. 29. And the reason
of it is this :—The peasants relied upon the corn of
the field (kh4n6) which has not come, and they said :
‘We are hurried; we never obtain anything even on
a single one of various debts, and by this payment
we shall save our lives for the time; so we calculate
that whatever we seize in the manner of a debt or
two, when the corn arrives azd we sell the corn, we
shall make as profit on that business!;’—and it
seemed to me very desirable for such a man.

30. If, also, they should approve that scanty re-
muneration of that disciple, it is an injury of all the
religious rites, of which the forgivers*? ave to cast
the consideration of the unequally-shared advantage
out of the body®. 31. All the religious rites ordered
of him who is a better performer, owing to not di-
minishing the proper remuneration, having proceeded
unaltered, the remuneration of righteousness ove
does not approve is important as regards such as
they solemnize and conduct in the period *.

1 This parable justifies the taking of religious stipends by force,
in cases of necessity, by a practical appeal to the sympathies of the
enquirers ; but it really evades the question proposed in § 7, which
refers to seizures not justified by necessity.

5 Probably the priests who appoint atonements for sins con-
fessed and renounced (see Sls. VIII, 1, 2, 5, 6).

® Of those who have obtained a disproportionate share of the
profit of the good works by not paying properly for them.

4 There are several doubtful points in the construction of this
section,

CHAPTER LXVI, 28-34. 209

32. Since, for the 350 dirhams, all the religious
rites which they conduct once with holy-water are,
it is affirmed, all the religious rites caused to be
conducted twice with holy-water in that same place
and with the same good effect, it is more important
to order of ¢hem who shall allow all the religious
rites twice; for, with as much wealth, as much effi-
ciency, and as much good effect, more ceremonial
is good.

33. The worthiness of the disciple, which is owing
to himself, is the preparation; and the priest is
worthy, of whose performance in the religion you
have spoken’; therefore, supreme worthiness is un-
attainable by either of them; so it is more significant
when the disciple is the preparer, avd the priest, as
director, becomes a demander of good effect; both
strive for good progress, and through many kinds of
participation they may be worthy. 34. And both
of them, praising together—whereby the participation
is brought ¢o an end—may authorisedly seize?; but
that worthiness of theirs is owing to the duty and
the praise therein—this ove in preparing, and this
one in superintendence (avar-ma@th) of the recital—
and the after discourse and petitioning, avd other
good done.

1 See § 1.

* Probably the remuneration, if it be withheld; provided always
they do their duty thoroughly, as mentioned in the concluding
clause.

[18] P

210 DADISTAN-{ DINIK.

CuarTrerR LXVII. .

1. As ¢o the sixty-sixth question and reply, that
which you ask is thus: What is this appearance?
which is girded on the sky ?

2. The reply is this, that ἐξ ἐς a mingling of the
brilliance of the sun with mist and cloud that is seen,
of which ἐξ is aé¢ all times and seasons, moreover,
a characteristic appearance, whereby ἐξ Aas become
their sign above from spiritual to earthly beings.
3. That which is earthly is the water above to which
its brilliance is acceptable; and the many brilliant
colours (gunak4n) which are formed from that much
mingling? of brilliance and water, and are depicted
(man4kt-attd), are the one portion for appearing *.

Cuarter LXVIII.

1. As ¢o the sixty-seventh question and reply,
that which you ask is thus: What is this which, when
the sun and moon ave both come up, is something ὁ

1 Reading didandth; but the word can also be read sad-vanth,
which might stand for sad-gfinth, ‘a hundred-coloured existence,’
a possible term for the rainbow, but the Persian dictionaries give
no nearer term than sadkas, or sadkés.

* Mrq has ‘ that mingling of many portions and few portions.’

* Reading didanék6; but it can also be read sad-vanaké, a
similar alternative to that in § 1.

4 The only probable reading for this word is mindavam, ‘a
thing ;’ it occurs three times in this question, but is a very vague
term for the phases of the moon, probably referring to a supposed
body covering the dark part of the moon’s disc.

CHAPTER LXVII, I-LXVIII, 6. 211

come, and comes on as 12 were anew when it (the
moon) becomes new, axd men want the thing to go
down from the place where ἐξ is becoming apparent ?
2. When it Aas been several times, what is then
the thing whzck comes up and exists, and how is its
motion by night and day ?

3. The reply is this, that the sun and moon are
always seen! there where they stand, and they exist
for men and the creatures. 4. The sun is swifter-
moving? than the moon, avd every day becomes a
little in advance ; at the new moon the sun is shining,
and the moon owing to diminution backwards, on
account of the slenderness of the moon by much
travelling, and on account of the brilliance of the
sun, is not apparent. 5. As the sun goes down a
light which fs not very apparent is the moon, and
not Aaving gone down the moon is seen‘; and each
day the moon increases, comes up more behind the
sun, and goes down more behind, azd is, therefore,
more seen. 6. When increased to the utmost, which
is approaching a likeness of the sun, it comes spheri-
cal (aspiharak6), and is seen the whole night; to
diminish anew it comes back to the companionship
of the sun, and goes into the splendour of the sun.

1 The MSS. have astf-hénd, ‘have remained,’ instead of
khaditunf-hénd, ‘are seen;’ but the difference between these
words in Pahlavi letters is merely a medial stroke.

2 Apparently so, as the moon rises and sets about 48 minutes
later every day, on the average.

* A very anthropomorphic mode of accounting for the waning
of the moon into a slender crescent.

* Most Orientals consider the day of the new moon to be that
in the evening of which it is first possible to see the moon; this is
usually the first, but sometimes the second, day after the actual
change of the moon according to European ideas.

P 2

212 DADISTAN-? DINIK.

CuarTteR LXIX.

1. As ¢o the sixty-eighth question and reply, that
which you ask is thus: When something takes hold
of the moon ov sun what is then its residence
(khan), and whence does it always seize upon 2¢?

2. The reply is this, that two dark progeny of the
primeval ox’ move and are made to revolve from
far below the sun and moon, and whenever, during
the revolution of the ce/estzal sphere, they make one
pass below the sun, or below the moon, it becomes
a covering which is spun (tad) over the sun, avd it
is so when the sun or moon is not seen. 3. Of each
of those two progeny of the primeval ox—one of
which is called ‘the head,’ and one ‘the tail’—the
motion is specified among astronomers?; but 2% re-
maining upon those luminaries, and producing that
covering, they do not attain unto those luminaries

1 Supposing the reading should be 2-4n géfihar-tf tar here,
and 2-4n géétharan in § 3. Gdsihar is a supposed planetary
(and, therefore, malevolent) body, connected with the sun and
moon and having a head and tail, which falls on to the earth at
the resurrection (see Bd. V, 1, XXVIII, 44, XXX, 18), and is here
described as the cause of eclipses. Its name implies that it sprang
from, or contained, the seed of the primeval ox, the supposed
source of animal life (see Bd. XIV, 3), and in its Av. form, gao-
Aithra, it is a common epithet of the moon; in Pers. it has become
gézihrorgavazihr. As the words stand in K35 they look more
like 2 andég d4lan-f tar, ‘two dark store-lobbies,’ or 2 andég
g4l-i tar, ‘two clusters of dark spiders;’ and in ὃ 3 the word
han4fnd is substituted for the nearly synonymous andég. In
Mrq the words seem to be 2 4ngfin 4ihar4n6-f tar, ‘two such
dark faces,’

2 Mrgq has ‘in the calculations of astronomers,’

CHAPTER LXIX, 1-ἼΧΧ, 3. 213

within that covering. 4. Zhere occurs no difference
whatever of the descending vays} from those lumi-
naries into a place of purity and freedom from dis-
turbance far below those luminaries, except this, that
the light which they divert to the world, and their
activity as regards the celestial spheres are not com-
plete for so much time, zor the coming? of the light
to the earth.

CHAPTER LXX.

1. As ἐο the sixty-ninth question and reply, that
which you ask is thus: What are these river-beds$,
and what is the cause of them; whence do they
always arise, axd why is there not a river-bed every-
where and in every place where ¢here is no mountain?

2. The reply is this, that any place where a moun-
tain is not discernible and a river-bed exists z¢ is a
fissure (askQp6); and it is declared as clear that,
even before the growth of the mountains, when the
earth was all a plain, dy the shaking of the world
the whole world became rent (zandak6)*, 3. Even

1 Literally ‘ fallers.’

* Assuming that τῇ ἃ “ἃ τ ἢ stands for mad4rth. The meaning
is that an eclipse produces no harm beyond a short interruption of
the descent of the sun’s or moon’s rays to the earth.

5 There is some doubt as to whether the word should be read
z6gak6 (comp. Pers. z6gA, ‘a river’), or zandakd (comp. Pers.
zandah, ‘ fissured’), but the meaning is tolerably certain from the
context.

* When the evil spirit rushed into the earth it is said to have
shaken, and the mountains began to grow (see Bd. VIII, 1-5); and
at the resurrection it is expected that the earth will recover its
original perfect state of a level plain (see Bd. XXX, 33).

214 pApIsTAN-{ D{NIK.

Frasiyayv of Tar! was specially mighty by causing
the construction of channels (vidarg) there where z¢
is mountainous, azd also zm low-lands?, in which
there is no mountain, and the shaking in its crea-
tion was the formation of great sunken? springs and
river-beds, 4. And if it 4as been prepared zn, or if
it be in a ravine (sikaft6) of, the mountains, the
cause, too, of the contraction, thundering, and tearing
of a river, if ἐές confinement de in the earth, is the
resistance which it mee¢s in seeking a passage; and
as it is a spring of the waters of the earth, so also it
is in the earth, whose contraction and panting are
mighty and full of strength. 5. And when ἐξ zs a
time that they would make a constructed channel at
the outside of its ravine, as regards the contraction
which is within it, the resistance by which it is con-
tracted at the outside of the ravine is the ground +.

CuapterR LXXI.

1. As ἐο the seventieth question and reply, that
which you ask is thus: Is anything which happens

Frangrasyan, the Tfiryan, in the Avesta; called Afrasiy4b in
the Shahnémah (see Bd. XXXI, 14). He is often mentioned as
constructing canals (see Bd. XX, 17, 34, XXI, 6), but being a
foreign conqueror he was considered as specially wicked by the
Tranians.

* Assuming that sitan is a miswriting of sipd4n, occasioned
by joining two of the letters, just as harvisps, ‘all,’ is often
written harvist.

3 Or, perhaps, ‘ hidden,’

4 That is, a watercourse which is confined by its natural rocky
channel in the mountains, when carried across the plain in a canal,
is confined only by softer soil.

CHAPTER LXX, 4—LXXI, 4. 215

unto men through fate or through action, is exertion
destiny ov without destiny, ad does anything devoid
of destiny happen unto men, or what way is it?
2. As ¢o that which they say, that, when a man turns
unto sinfulness, they ordain anew a new death!;
as to that which they say, ¢#a¢ anything which hap-
pens unto men is a work of the moon 3, and every
benefit is connected with the moon, and the moon
bestows z¢ upon worldly beings; and as to what way
the moon does this, and bestows all benefits, order
some one to decide the literal explanation of how and
what way it is, by the will of the sacred beings.

3. The reply is this, that the high-priests* have
said thus, that there are some things through destiny,
and there are some through action; and z¢ is thus
fully decided by them, that life, wife, and child,
authority and wealth are through destiny, and the
righteousness and wickedness of priesthood, war-
fare, and husbandry are through action. 4. And
this, too, is thus said by them, that that which is not

1 This reference is to a phrase in the Pahl. commentary on
Vend. V, 33, which commentary contains a good many of the
statements made in this chapter, excepting those relating to the
moon. The reading aésh, ‘death,’ given by K35, is probably
more correct than afibas, ‘ for him,’ given by our modern MSS. of
the Vendidad; but M14 has amended it, and states ‘then many
new /hings are ordained by it for him.’

2 Assuming that vidan4g, ‘time,’ stands for bidan4g, the Huz.
of m4h, which means both ‘month’ and‘ moon.’ In the following
phrases the word m4h is used.

5. It may be noted that most Pahlavi writers, when quoting the
Pahlavi commentaries on the Vendidad (as the author is doing
here) or any other Nask, speak of them merely as the utterances
of the high-priests, and reserve the term din6, ‘revelation,’ for the
Avesta itself; thus showing that belief in the inspiration of the
Pahlavi translations of the Avesta is a very modern idea.

216 DADISTAN-? DINIK.

destined for a man in the world does not happen ;
and that which is destined, be it owing to exertion,
will come forward, be it through sinfulness 07 sloth-
fulness he is injured by it. 5. That which will
come forward owing to exertion is such as 4zs who
goes to a meeting of happiness, or the sickness of
a mortal who, owing to sickness, dies early’; and he
who through sinfulness and slothfulness is thereby
injured is such as 4e who would wed no wife, and is
certain that no child of his is born, ov such as he
who gives zs body unto slaughter, and life is injured
by his living.

CuaPterR LXXII.

1. As ἰο the seventy-first question azd reply, that
which you ask is thus: What are the heinous sins
of committing unnatural intercourse, is it proper to
order oy perform the sacred ceremony for him who
shall commit unnatural intercourse, avd is it then
proper to practise sitting together and eating together
with him who shall commit z¢, and shall commit z¢
with a longing for it, or not ?

2. The reply is this, that of the evil Mazda-
worshippers*—who were the seven evil-doers of sin
of a heinous kind’, whose practice of Aharman’s
will was as much as an approximation to ¢hat of

1 Mrgq has ‘which comes forward owing to sickness.’

2 M14 has ‘of a like evil practice, in inclination for sins, were
the very heinous in the religion of the Mazda-worshippers.’

> Reading giraf van vin4s, and assuming that van is a mis-
writing of gfn.

CHAPTER LXXI, 5—LXXII, 6. 217

Aharman hzmsel/f—two are those whom you have
mentioned, who are defiled with mutual sin. 3. For,
of those seven evil-doers, one was Az-t Dahak', by
whom witchcraft was first glorified; he exercised
the sovereignty of misgovernment, and desired a
life of the unintellectual (ahangadn khay4) for the
world. 4. One was Azt Sruvar®, by whom infesting
the highway zz terrible modes, frightful watchful-
ness (vimag-btd@4rth)® of the road, and devouring
of horse and man were perpetrated. 5. One was
Vadak* the mother of Dah&k, by whom adultery
was first committed, and by it all lineage is dis-
turbed, control is put an end to, and without the
authority of the husband an intermingling of son
with son® occurs. 6. One was the Vtptak® (‘pathic’)

1 See Chap. XXXVII, 97.

* A personification of Av. agi srvara, a serpent or dragon thus
described in the Hém Yt. (Yas. IX, 34-39) :—‘(Keresaspa) who
slew the serpent Srvara which devoured horses and men, which was
poisonous and yellow, over which yellow poison flowed a hand’s-
breadth (spear’s-length?) high. On which Keresdspa cooked a
beverage in a caldron at the mid-day hour, and the serpent scorched,
hissed, sprang forth, away from the caldron, and upset the boiling
water; Keresaspa Naremanau fled aside frightened’ (see Haug’s
Essays, pp. 178, 179). ‘The same account is given in Zamy4d Yt. 40.

* Mrq has biminfdarih, ‘terrifying.’

* See Chap. LXXVIII, 2. There is possibly some connection
between this name and the Av. epithet, Vadhaghana, which is thus
mentioned by the evil spirit, speaking to Zaratfist, in Vend. XIX,
23 :—‘ Curse the good Mazda-worshipping religion! and thou shalt
obtain fortune such as the Vadhaghana sovereign obtained;’ and
Mkh. LVII, 25 calls him ‘the Vadagan sovereign Dahak.’ The
Pahlavi writers seem to have taken this epithet as a matronymic,
owing to its form, but whether the mother’s name be really tra-
ditional, or merely manufactured from the epithet, is doubtful.

® Reading levatman barman barman, instead of levatman
bim barman. M14 omits bm.

® Av. vipt6 (p. p. of vip, ‘to sow, to fecundate’), used in the

218 DADISTAN-{ DINIK,.

zn the intercourse of males, the infecundity of which
is the desire of men; and by him the intercourse of
males axd the way of destroying the seed were first
shown unto males. 7. One was the Vipinidak’
(‘ peederast’), the male by whom the use of females
was first brought among the errors (khazdag) of
the male, and was despised (ddkhtd) by him; he
who is a cherisher of seed is delivering z¢ to females,
and that which is destroying the seed is the flowing
of stenches into the prescribed vessels? for it, the
delivering z¢ to males by a demoniacal process, and
carrying on a practice which effaces (Ahangéd6)
and conceals the race® of the living. 8. One was
Tar-t Brédar-vakhsh‘*, the Karap azd heterodox
wizard, by whom the best of men was put to death.
9. And one was he by whom the religions of apos-
tates ὃ were preferred—through the deceitfulness of
the perverted text and interpretation ὁ which they
themselves utter—to the law which the righteous

sense of ‘a pathic’ in Vend. VIII, 102. This name, as well as
the next one, is used here more as representing a class than an
individual.

1 The p. p. of the causal form of viptand, ‘to fecundate,’ used
as an equivalent of the Av. vaépay6 of Vend. VIII, roz.

? Assuming that pavan pavan mfidrag4né stands for pavan
farmfid rag4né ; but there is some doubt as to the correct reading
of several words in this section.

5 Or ‘seed.’ ᾿

4 The eldest of five brothers who were wizards of the Karap
race or caste, and deadly enemies of Zarattst (see Byt. II, 3). He
is said to have slain Zaratfist in the end.

5" Aharméké6, Av. ashemaogha, means literally ‘disturbing the
right,’ and is a term applied to an ungodly man specially under the
influence of the evil spirit, as an apostate is naturally supposed
to be.

5 The Avesta and Zand.

Pe ee ee

CHAPTER LXXII, 7-12. 219

has praised, that existence which would have pro-
cured a complete remedy, amd would have become
the eternity of the records which bestow salvation,
through the good righteousness which is owing to
the pure religion, the best of knowledge.

10. And they who are defiled by a propensity to
stench are thereby welcoming the demons azd fiends},
and are far from good thought? through vexing zt ;
and a distance from them is to be maintained of
necessity in sitting and eating with ¢hem, except so
far as 12 may be opportune for the giving of incite-
ment ὅν words for withdrawing (padalisnd) from
their sinfulness, while converting ¢hem from that
propensity. 11. Should one die, to order a ceremo-
nial for him is indecorous, and to perform ἐξ would
be unauthorised; but if e were to do so penitently
one would then be authorised to perform his cere-
monial after the three mzghts*, for it is the remedy
for atonement of sin. 12. And so long as Ze is
living ἦς is in the contingencies (vakhtag4n6)
owing to the sickness through which Ze is in that
way an infamous ove (akhamtd@4r), and ‘here are
no preventives (b6ndag4n3) and medicinal powder
for it; these are teachings also for the duty and
good works of a ceremonial for the soul *.

1 Who are supposed to seize upon them and pervade them ; hence
the necessity of shunning such men, to avoid contamination from
the demons who possess them.

3. That is, from what is personified in the archangel Vohfiman.

* During which the soul is supposed to remain on earth, hovering
about the body, after death (see Chaps. XX, 2, XXIV, 2, XXV, a).

4 That is, they are warnings to him to repent.

220 DADISTAN-! DINiK.

Cuaprer LXXIII.

1. As to the seventy-second question and reply,
that which you ask is thus: Does the stench of
him, stinking withal, who commits unnatural inter-
course proceed to the sky, or not; and to what
place does the wind of that stench go when it goes
anywhere ?

2. The reply is this, that the material stench goes
as far and in such proportion as there are filthiness
and fetidness in the stinking existences, and the
spiritual stench goes unto there where there are
appliances (s4m4n6) for acquiring stench , a misera-
ble place ; on account of the separation (gardth) of
the sky, everywhere where it goes in the direction
of the sky it does not reach to the undisturbed
existences!, 3. Information about the stench is
manifest in the omniscient creator, whose omni-

science is among the luminaries, dz¢ that persistent:

creator and the primeval angels and archangels
are free from its attack; and zs information
about the deception which is practised upon that
labourer for hell and mind a//ed with the demons?
is certain.

1 The sky being divided into three parts, and the uppermost part
being inaccessible to evil (see Chap. XXXVII, 24, 25).

3 Reading avd-s€d4-minisndth, but it is possible that av&
may have originally been khavdak, for the Av. khavz6, ‘male
paramour,’ of Vend. VIII, 99, 103 (trans. D.).

CHAPTER LXXIII, I-LXXIV, 3. 221

CuarTrer LXXIV.

1. As to the seventy-third question and reply,
that which you ask is thus: Is ¢here any discom-
fiture (vanid@4rth) of the archangels from that
stench, or not ?

2. The reply is this, that the archangels are im-
mortal and undistressed ; their place, also, is in that
best existence of light, all-glorious, all-delightful,
and undisturbed; and the strength of the stench
due to the demons! does not reach unto anything
pertaining to the archangels. 3. The archangels
are omniscient?, friendly to the creatures, persistent,
and procure forgiveness; they know that heinous
practice which is the heinous practice? of that
wretched dupe (friftakS) who sas become defiled
in that most filthy manner (zisttQm 4rang), which
is like that which is provided and which is applied
to him even in the terrible punishment‘ that Aas
come upon him from the demons; and then, on
account of ¢heir friendliness to the creatures, it Las

1 Reading as-sédaik6, but it may be 4z-sédafké, ‘of the
demon of greediness,’ or it may stand for khavdak-sédatk6, ‘of
a male paramour of the demons,’ as mentioned in the last note.

* Omniscience with regard to what is taking place in the world
being an indispensable characteristic of any being to whom prayers
are addressed, or whose intercession is implored.

* These words are thus repeated in K35, and the repetition may
be correct.

* Referring probably to the punishment of such a sinner, de-
tailed in AV. XIX, 1-3, as follows:—‘I saw the soul of a man,
through the fundament of which soul, as it were, a snake, like a
beam, went in, and came forth out of the mouth; and many other
snakes ever seized all the limbs.’

222 DADISTAN-f DINfK.

seemed to them severe, and thereby arises their
forgiveness which is according to whatever anguish
is owing to the torment which galls him.

CuapTrer LXXV.

1. As to the seventy-fourth question azd reply,
that which you ask is thus: Do the angels have ἀές
dead dody restored, or not ἢ

2. The reply is this, that ¢here was a high-priest
who said that the angels do not have zs dead body
restored, because of the sin of the mutually-pol-
luting, full of stench, and inglorious victims (khv4-
piddan)', the terrible kind of means for the excul-
pation of creatures, and that practice when males
keep specially imperfect in ¢hecr duty; it deng then
suitable for mankind to become /vee from him who—
like Az-t Dahak*, who wanted many most powerful
demons—resists and struggles, and is not possessing
the perception to extract (patkasistand) a pardon,
owing to the course of many demoniacal causes.
3. But innumerable multitudes (amarak4nth4),
happily persevering‘ in diligence, have with united
observation, unanimously, azd with mutual assist-
ance (ham-bangisnth4) insisted upon this, that
they have the dead éodzes of all men restored; for

1 Victims of the deceptions practised by the demons (see Chaps.
LXXIII, 3, LXXIV, 3); but the reading is uncertain.

5. Probably the punishment of the wicked in hell.

8. See Chap. XXXVI], 97. ᾿

‘ Reading farukhvé-tfshisn, but it may be ρεσκῆθπιδ
dahisn, ‘having begged the boon;’ and Mrq has péry6dke-
sh4n6, ‘of those of the primitive faith.’

CHAPTER LXXV, ΤΡΊΧΧΥΙ, 2. 223

the good creator, granting forgiveness amd full of
goodness, would not abandon any creature to the
fiend’, 4. In revelation (din6) it is said that every
dead dody is raised up, both of the righteous and of
the wicked?; ¢heve is none whom they shall abandon
to the fiend.

5. And this, also, is thus decided by them 3, that
even as ¢o him who is most grievously sinful, when
he becomes mentally seekeng pardon and repentant
of the sin, ad, deeng as much an atoner as he is well
able, as delivered up hzs body and wealth for retri-
bution and punishment, in reliance upon the atone-
ment for sin of the good religion, then it is possible
for his soul, also, to come to the place of the
righteous “.

CuaPteR LXXVI.

1. As to the seventy-fifth question ad reply, that
which you ask is thus: As 29 him who shall slay
those who shall commit unnatural intercourse, how
is then his account as to good works and crime ?

2. The reply is this, that the high-priests, in ¢hezr
decision, Aave thus specially said, that all worthy
of death are so by the decision of judges and the

1 Except for temporary punishment in hell. All ideas of the
vindictiveness of implacable justice are foreign to the Maszda-
worshipper’s notion of the good creator.

3 Compare Bd. XXX, 7.

* Probably by the ‘ multitudes’ of ὃ 3.

* By delivering up his body and wealth to the will of the high-
priest, as an atonement, and mentally renouncing his sins, he is
saved from hell, and the beneficial effect of any good works he
may have performed returns to him (see Sls.VIII, 5).

224 DApIsTAn-f pinfK.

command of kings, whose business is execution. 3.
Whoever shall slay him who as heinous sins! after
controversies three times with him, about the deci-
sion of those acquainted with the religion and about
the command of kings, when he Aas thus remained
in the sin in defiance of his own relations—and not
inimically to the man azd injuriously to the religion,
but inimically to the sin azd in order to keep away
intercourse with demons—is to consider z¢ as a great
good work. 4. No command is given about the
decision of what one is to do zz the same matter,
more heedfully and more authorisedly in cases of
doubtful attention, for the good work exists un-
doubtedly more avd more abundantly *.

CuarpTerR LXXVII.

1. As ¢o the seventy-sixth question and reply,
that which you ask is thus: Will you direct some
one then to make the heinousness of this sin of
unnatural intercourse clear to us?

2. The reply is this, that the first material crea-
ture was the righteous man, the smiter of the fiend,
the righteous propitiator ; so, also, in the world he
is more recognising the sacred beings, more com-
pletely (ham4ktar) for the production of creatures,

1 Reading vinds4né, as in Mrq, instead of the doubtful word
vashkisn, which might perhaps be compared with Pers. buzhis,
‘ opposition.’

3 The meaning is that no one is bound to put such sinners to
death until they are condemned by the authorities, but should one
do so upon his own responsibility, entirely for the good of the
faith, and certain of the impenitence of the sinners, he is not only
free from blame, but has done a meritorious deed.

|

CHAPTER LXXVI, 3—LXXVII, 7. 225

and with more provision for the creatures’. 3. And
with the manifestation of knowledge the best duty
is that which exs¢s in lawfully practising procrea-
tion, axd the complete progression of righteous men
arose therefrom.

4. In like manner he who is the omniscient crea-
tor formed mankind in the first pair, who were
brother and sister, awd became Mashy&th and Mash-
y4yéth 3, and all races of material life exzs¢ by means
of acquiring sons and 4zs omnisciently causing pro-
creation. 5. The man and woman were also made
to lust (gAmtnidd) by him, and thereby decame the
father and mother of material men; and he natura-
lized among primitive man the qualities of a desire
(4lddan6) for acquiring sons together through
glorifying. 6. And the law azd religion authorised
it as a proper wish, so long as they proceed from
those who are their own velations, not from those
who are not their own; and with those whom next-
of-kin marriages’, original duties, and desires for
other sons have formed, complete progress in the
world is connected, and even unto the time of the
renovation of the universe*, it is to arise therefrom.
7. And the birth of many glorious practisers of the
religion, those confident in spirit, organizers of the
realm, arrangers of the country, avd even accom-

1 Reading va/-dém-nivarisndfhatar; the syllables -dtar
being written separately M14 has να dam-nfvarisnth afyy&d-
tar, ‘more remembering the provision for the creatures.’ Pro-
moting the increase of, and providing maintenance for, good
creatures are considered to be important good works.

3 Here written Mashy& and Mashydy&éih, but see Chaps.
XXXVII, 82, LXIV, 2.

5. See Chap. LXV. * See Chap. II, 8.

[18] Q

226 DADISTAN-f DINIK.

plishers of the renovation of the universe, which
arises from those same to whom that practice shall
be law—and when it occurs lawfully—is a miracle
and benefit of the world, the will of the sacred
beings and the utmost good work discernible, be-
cause the complete progress of the righteous arises
therefrom, and the great female faculty (nekedth)
is manifested.

8. So when the opponent of the same, by whom
the source of seed and procreation is spoiled, is
intent upon a way for the death of progeny—and
the intention is certain—z¢s annihilation is owing to
him!; and he is the devastating fiend’, whose will is
a desire of depopulation and ruin, and by the power
of his Niy4z (demon of ‘want’)® he turns imper-
ceptibly the esteem of the very indispensable pro-
duction of men from the position of wishing for sons
to a creature‘ who is opposed to it, through whom
have arisen its ruin avd corruption. 9. And the
nature and power which are his cherishing of pro-
geny are not suitable for receiving seed, and mis-
represented (dréktnidd) by him is the accom-
panying evil intercourse, so that emitting the seed
(shddak), in delivering z¢ at that time into that
burning place, full of stench, is to produce z¢s death,
and no procreation occurs.

10. The dupes® turn the living seed from mingling
with women and seeking for births, just as in the
like vice of any demon, connected with a longing

1 A free translation of agas 16ité, which phrase is placed at
the end of the section in the Pahl. original.

3 The evil spirit. 8 See Chap. XXXVII, 52.

* Mrq has ‘to a member,’ 5 Of the fiend.

CHAPTER LXXVII, 8-LXxVIII, I. 227

for the dupes’, they shall abandon that advantage of
the world, the delights (vayag4n6) of a son® 11.
He who is wasting seed makes a practice of causing
the death of progeny; when the custom is com-
pletely continuous, which produces an evil? stoppage
of the progress of the race, the creatures have be-
come annihilated; amd certainly, that action, from
which, when it is universally proceeding, the depopu-
lation of the world must arise, Zas become and
furthered (γᾶ γᾶ 51) the greatest wish of Aharman‘.
12. Such a practiser is the greatest wish of Ahar-
man, through the demon’s excretion® of doubt zz
the practice, owing to intercourse with the emitter,
which is most filthy and most fetid, and the emitting
member, which is causing death; and the demoniacal
practice® is perceptible even from the same practice,
and whatever is the heinousness of the sinfulness is
clear to observers of the dead Jody.

CuapterR LXXVIII.

1. As ¢o the seventy-seventh question avd reply,
that which you ask is thus: As éo the nature of the
heinousness and sinfulness of committing adultery,
and the worldly retribution specified for z¢ in revela-

1 Such men are said to become paramours of the demons (see
Vend. VIII, 102-106), as further alluded to in ὃ 12.

® Mrq has ‘seeking a son.’

5 Reading dahéd vad, but Mrq has yaityfinté, ‘brought a,”
and may be right.

* See Chap. XXXVII, ro.

5 Reading rikhih, but M14 has rAsth, ‘course.’

* In hell.

Q2

228 DADISTAN-{ DINfK.

tion, wz/7 you then direct some one to point out to us
the modes? of retribution for it ?

2. The reply is this, that it is adultery, heinous
and vicious, which first Dahak used to commit, and
he is known by the illicit intercourse which was his
desire with Vadak?, who was Azs mother, in the life-
time of Adrvad4sp’, who was his father, without ¢
the authority of AdrvadAsp, who was the husband of
Vadak whose practising of sin, unauthorisedly and
injudiciously, was itself heinous and very frequent.
3. And its modes of theft or spoliation are just as
much more heinous than other theft amd spoliation
as a man and that which arises from his procreation
of man are greater than the position of property.

4. One is this, that z¢ is important to consider
with steadfastness the courtezan life of the adul-
teress and the bad disposition assuredly and un-
doubtedly therein ; she causes pillage unauthorisedly,
and in Her practice, also, intercourse during menstru-
ation, owing to z/s resembling the burning of seed,
is a frightful kind of handiwork (dasté).

1 Mrgq has ‘the various modes.’

3 This is evidently the name written Udaf in Paz. in Bd. XXXI,
6, who was, therefore, the daughter of Bayak; the fact of her being
the mother of Dah&k is more clearly expressed in the Pahlavi text
of Chap. LXXII, 5.

* This is the name written Khrfitasp in Bd. XXXI, 6, which is
a Paz. reading, though confirmed by the Pahl. form in TD (as Udat
is, to some extent, by the Pahl. Afd of TD). This Afirvadasp,
whose name can also be read Khfirfitasp, must be distinguished
from his namesake, the father of Vistésp, whose name became cor-
rupted into Léharasp (see Bd. XXXI, 28, 29).

4“ K35 omits δυῖκ, ‘ without,’ here, but has it in Chap. LXXII, 5.
Without this particle the meaning would be ‘who was the high-

e Priest of his father, Afrrvadasp.’

CHAPTER LXXVIII, 2--10. 229

5. One is this, that it may be ¢4at she becomes
pregnant by that intercourse, ad has to commit on
her child! the murdering of progeny.

6. One is this, that it may be in pregnancy, dy
her coming to intercourse wz¢k another man, ¢hat
the living child which is in her nome has died
through that intercourse.

7. One is this, that it may be that she becomes
pregnant by that intercourse, avd the pregnancy
having given indications, through shame or fear she
swallows a drug * [and seeks a remedy, and murders
the child in 4er womb.

8. One is this, that it may] be that a woman who
is foreign or infidel, and becomes pregnant by that
intercourse, gives birth to a child, ad it has grown
up with the child which is known το delong to the
husband of the woman, and remains in foreign habits
(an-atrih) or infidelity. 9. The committer of the
illicit intercourse is as unobservant and grievously
sinful as ke who shall lead his own child from hes
native habits (airth) and the good religion into
foreign habits and infidelity; as to the sin which
that child may commit in childhood Ze is the sinner,
and as to that which it may commit in manhood he
is equally sinful with it. 10. Also, if that child be
put to death in childhood, and be passed through
water, rain, or fire, or be buried in the well-yielding
earth®, ἦς is an equally vicious murderer, azd is
defiled thereby through dezug the invisible causer.

1 Mr4q has ‘and with the assistance of another man she has so
to commit on her child of that pregnancy.’ The interpolation is
clumsy, and does not make the sentence easier to translate.

3 The passage which follows, in brackets, is from Mrq; there
being evidently something omitted from K35 at this point.

® The contamination of water, rain, fire, or earth, by contact with

240 . DADISTAN-? DiNIK.

Likewise, if he who is a man of the good
religion accustoms a woman to illicit intercourse, and
through adultery a child is born and grows up, even
then to practise undutifully that which undutifulness
committed is to make a wretched and clandestine
connection. 12. On account of the birth saving
occurred through illicit intercourse z¢ is grievously
sinful; through propriety z¢ is praiseworthy, and
through falsity z¢ is sinful}, amd it is said that a
bastard is not appointed in superintendence over
any one. 13. Jf it be done so that pregnancy does
not occur, even then every single time—not to
mention the text (avist4k) as ¢o the matter regarding
the destruction of his own living seed*—zi¢ is a sin of
two TanApfhars, which are six hundred stirs’; and
regarding that emission z¢ is inexpiable (atan4-
pohar)4

a corpse, being considered a heinous sin (see Sls. II, 9, 50, 76,
XIII, 19).

1 That is, procuring the birth of a legitimate child is highly meri-
torious, but an illegitimate birth is sinful.

2 Referring probably to Vend. VIII, 77-82, hich states that the
voluntary waste of seed is an inexpiable sin, as mentioned at the
end of this section.

* A Tanapfihar (Av. tanuperetha) sin was originally one that
required the sinner to place his body at the disposal of the high-
priest, in order to atone for it; but it was not necessarily a sin
worthy of death, or mortal sin. At the time when the Vendidéd
was written, such a sin was punished by two hundred lashes of a
horse-whip or scourge (see Vend. IV, 72). Subsequently, when the
Vendidad scale of punishments was converted into a scale of weights,
for estimating the amounts of sins and good works, a Tan4pfhar
sin was estimated at three hundred stirs (στατήρ) of four dirhams
(δραχμή) each (see Sls, I, 1, 2). The weight of 600 stirs was probably
about that of 840 rfipis, or 213 Ibs. (see Chap. LII, rn).

4 That is, a sin which cannot be atoned for even by giving up
one’s body for execution. Andp(har in Pahl. Vend. VIII, 82.

CHAPTER LXXVIII, 11--1 7. 231

14. As much on account of the conversation as
on account of the companionship of the man who
goes unto various women, for the sake of a man’s
sin, and is unatoning, should his own body be also
defiled with bodily refuse (higar-héménd)', or
should those kinds of harm be not 4ef¢ away from
another *, even then every single time of the bodily
refuse bringing harm to his own body is a szm of
sixty stirs ὃ, and through making his own body defiled
with bodily refuse is each ¢2me a sin of sixty stirs;
and if he washes with water that defilement with
his own bodily refuse, or that which is harmed
thereby, every single time z¢ is @ sim of six hundred *
stirs.

15. And if it be a foreign or infidel woman, apart
from the sinfulness aéou¢t which J have written, z¢ is
a sin of sixty stirs on account of not controlling the
sins and vicious enjoyment of the foreign .woman.
16. And, finally, the other various sins which are
owing to ¢Azs sin are very numerous, and grievous
to thousands of connections, and z¢ is thereby con-
taminating to them z# a fearful manner.

17. The retribution is renunciation of sez in pro-
curing pardon; and the renunciation in his turning
from equally grievous disobedience ὅ, every single

1 See Chap. XLVIII, το.

2 Mrq has ‘or he does not wash those harmful kinds of bodily
refuse,’ which is inconsistent with what follows.

3 This is the estimated weight of a Khér sin, originally the crime
of inflicting a severe hurt, ranging from a bruise to a wound or
broken bone not endangering life (see Sls. I, 1,2). The weight
was probably equal to that of 84 rfipts.

* Mrgq has ‘three hundred.’

5 Reading asrfistih as in Mr4, instead of the aftréistdih of
K35. Possibly the latter word might be read 3-trdistdth, ‘the

232 pApIsTAN-{ DiNiK.

time that ἦς turns from similar viciousness, and as
an atonement for the sin, is to arrange, or order,
four (arba) marriages of the next of kin to his own
wife, lawfully, authorisedly, and most hopeful of off-
spring. 18. Through fear of the grievous sinfulness
which J have recounted, ἐπ case of a child of those
of the good religion who has no giver of shame’,
and to keep lawfully in subjection a child who is
under control, he who is unnurtured is lawfully given
nurture, avd is nominated for lawfully bringing up.
19. And to turn a man or woman of bad disposition,
by eulogy and entreaty, or? dy distress (fangtm) and
fear and other representations, from that bad dis-
position azd vicious habit; to order next-of-kin
marriage ὃ and all the religious rites (ham4k din6),
the Dvazdah-hémAst‘, the ceremony 7% honour of
the waters5, and the presentation of holy-water to
the fires ὁ; to remove the burden of offspring? which
is distressing those of the good religion, and to force
them from the infidelity acquired, which is a very
atoning atonement for such sins, are extremely proper
proceedings (avir-farhakhttkth).

passing away of the three zzghés, referring to the Ἂν. phrase
thrityau khshap6 thraosta, ‘on the passing away of the third
night,’ in Hn. 11, 18; the three nights are those immediately after
death, while the soul is supposed to remain hovering about the
body, thinking over its sins, and dreading the approaching judg-
ment of the angel Rashnu; but previous renunciation of sin would
relieve it from much of this dread.

1 That is, one not born in shame, but a legitimate child. M14
has shfr, ‘ milk,’ substituted for sharm, ‘ shame.’

* Mrg has ‘woman of family with extending sins or bad
disposition.’ .
5. See Chap. LXV. * See Chap. XLVIII, 25.

5 Probably the Abn Nyéyis. * Probably the ἄτας Ny4yis.
7 By assisting in their support.

CHAPTER LXXVIII, I8—LXXIX, 3. 223

CuarPTteR LX XIX.

1. As to the seventy-eighth question and reply,
that which you ask is thus: What is the decision
about water with the word Ith4' and him who shall
drink it? 2. When a man das performed his ritual
and does not take the prayer (v4g5) exwardly, but
drinks water with the word Ith4, what is the decision
about this efficacy? of which he takes up one half
and abandons one half, how is it necessary, or not, to
consider z¢, and what is the sin of it? 3. As to him
who performs half, ov less than half, of the efficacy,
and drinks water with the word Ith4, what is the
retribution for this sin when he shall commit z¢
occasionally, azd what is good zx order that this sin,
when he shall commit z¢, may depart from z¢s source ?

1 The first word of Yas. V, 1, 2 which forms the first portion
(after the invocation) of the inward prayer, or grace, to be muttered
before eating or drinking. This first portion may be translated as
follows: ‘ Here then we praise Ahura-mazda, who gave (or created)
both cattle and righteousness, he gave both water and good plants,
he gave both the luminaries and the earth, and everything good.’
This is followed by three Ashem-vohfis, each meaning as follows :
‘ Righteousness is the best good, a blessing it is; a blessing be to
that which is righteousness to she angel of perfect rectitude.’ After
muttering these formulas, or ‘taking’ them inwardly as a protective
spell, the mutterer can eat or drink, and after washing his mouth
he ‘speaks out’ the spell or vag by reciting certain other formulas
aloud. This chapter refers to those who mutilate the vag by
muttering only its first word or words, which matter is also treated
in Sls. V.

7 Supposing that this word, which may be twice read mAan&é
and four times m4én4é, represents the Ar. ma’hni, but this is by
no means certain.

234 DApISTAN-f DINK.

4. As to him who has performed his Nabar? ritual,
and drinks water with the word Itha, not muttering
(and&k6) the zzward prayer (v4g5), and performs
a ceremony (yast6), though he does not order a
ceremony of Gété-khartd* for himself, is the de-
cision then adout him anything better, or not; and
does the good work of this ceremony of Gété-kharid
become just the same as ¢had of the Nabar ceremony,
or not? 5. As to him who orders a ceremony of
Gété-khartd for * himself, what is then his good work,
and what is the value‘ of his worthiness when he
does not himself perform because he orders that
they should perform for him? 6. And as ¢o him
who has not performed his teremony, avd is fifteen
years οὐδ, what is then the decision adoué him ?

7. The reply is this:—When a man who has
chanted the Gathas (‘hymns’)®.drinks water with the
word tha, if, moreover, deeng preservable from suf-
fering *, he be not a righteous oe overwhelmed by
impotence, it is thus said that, when ἐμ order to con-
secrate the sacred cake (drén6)’ it is not possible

1 The initiatory ceremony of a young priest, written n4fbar or
nagbar in this chapter, and sometimes nénabar (Pahl. navak
nafbar).

* This ceremony, which means ‘the world-purchased,’ and by
which, according to the Sad-dar Bundahis, ‘ heaven is purchased in
the world, and one’s own place brought to hand in heaven,’ lasts
three days, and is performed by two priests; the first day’s cere-
monies are those of the Nén4bar, those of the second are of the
angel Srésh, and those of the third are of the Sirézah, or angels of
the thirty days of the month (see Bd. XXX, 28 n).

5 Reading r&f instead of 14, ‘ not.’

4 Reading vark4, instead of va neked, ‘female,’ which is much
like it in Pahl. letters.

5 And is, therefore, an initiated priest.

® M14 has ‘ from impotent suffering.’ 7 See Chap. XXX, 1.

CHAPTER LXXIX, 4-9. 235

to take the prayer zaward/y, and there are no pre-
sentations of it for the tasting of the virtuous w7zth
inward prayer}, or for the sake of relieving the
sickness of a righteous person, which has come
severely, when it is possible for him το say ‘Itha’
and one ‘Ashem-voh02,’ or it is possible for him to
say ‘Ashem,’ Ze is to recite that which it is possible
for him to speak, and 4e is to drink or eat? the water,
or food, or medicine which is discreetly his, and may
be the custom of his body and life ‘.

8. But the sinfulness of 42 who has drunk water
with the word Itha, not owing to suffering, is much
the most sinful, except this efficacy of which you have
written that, Aaving taken up® one half, they shall
abandon one half; for, when in eating the efficacy
is possessed in that manner, z¢ is then a chattering
meal which is a very grievous sin®. 9. Every single
drop (pashan)? which in that manner comes to the

1 Reading vagé atéfdadagan-t nadfig4nd, which Mr4 has
altered to mean ‘and if in his state of hunger and thirst.’

2 Merely the first words of the two formulas which constitute
the inward prayer, or vag (see § 1 n).

5 Mrq has only “ἦε is to eat.’

4 Mrgq has ‘and is authorisedly to preserve his own body.’

5 Reading frag, as in Mrq and ὃ 2, instead of pavan, ‘in ;’
though the reading ‘in taking up’ is quite possible.

6 The sin of drayan-gfyisnth, ‘eagerness for chattering,’
which arises from talking while eating, praying, or at any other
time when a prayer (vag) has been taken inwardly and is not yet
spoken out. The sin arises from breaking the spell of the inward
prayer (see Sls. V).

7 Comp. Av. parshuya and Pers. pashang, bashang. This
word has been misread yasisn, ‘ceremony,’ in Sls. V, 3, 4, which
ought to stand as follows:—‘It is unseasonable chatter for every
single drop; for him who has performed the ritual :# is a Tané-
pahar szz,; for him who has not performed the ritual 7 is less,

226 DADISTAN-f DINiK.

mouth as a new taste is a sin of three stirs}, and
every single ¢k¢ng which is spoken like that word?
is a sin of three stirs, which is mentioned as the
minimum.

10. The retribution is that way well perfected
when, in renunciation of that sin which attacks, a
proper efficacy is prepared and becomes a vestige
(vanak$S) of the sin of the performer. τι. Whoever
is not able to arrange it in this manner is to entreat
the prayers of three men with a donation of wealth,
and is to solemnize his Nénabar ceremony, or he is
to consecrate a sacred cake every day in the cere-
monial place, to eat food lawfully, avd to order the
proper maintenance of the efficacy. 12. The as-
sistance of performing the proper rituals through
ordering the Nabar ceremony, and the helping ex-
istence of discharging the burden of the trouble of
a populous household seem to me suitable for the
atonement of such-like sin, through the will of the
sacred beings.

some have said three Srésh6-4aranims. The measure of unseason-
able chatter is a Tanapfhar szz ; this is where every single drop,
or every single morsel, or every single taste is not completed.’

1 The stfr is evidently taken here as equivalent to the Sréshé-
karanim of Sls. V, 3 (see the last note). A sin of three Srésh6-
Aaran4ms, ‘ lashes with a scourge,’ is called a Farman, and is usually
the least degree of sin of which notice is taken; its amount is
variously estimated (see Sls. IV, 14, X, 24, XI, 2, XVI, 1, 5), but
the value given here, in the text, is very likely correct, and is
equivalent to about 4} rfpfs, either in weight or amount (see
Chap. LII, 1 n).

2 The word πᾶ. M14 has ‘every single time it is spoken in
tasting with an efficacy like that word,’ but the meaning of this is
not clear.

5 See ὃ 4.

CHAPTER LXXIX, ἸΟ-ἼΧΧΧΙ, I. 237

CuarpTter LXXX.,

1. As to the seventy-ninth question and reply,
that which you ask is thus: Concerning him who
does not order ceremonies what is then the decision ?

2. The reply is this, that, excepting those among
which is specially the selected religious rite (dtn6)
of him whose ceremony is not performed—who, even
though aving many good works, does not afterwards
attain unto the supreme heaven, which is deter-
mined !—this, moreover, is thus said, that he who
is not able to perform his ritual himself, when he
orders a Gété-kharid? ceremony and they shall per-
form zt, can become Μέ for the supreme heaven
(garédmA4ntkd); this is greatly to be commended.

CuapTrerR LXXXI,.

1. As ¢o the eightieth question and reply, that
which you ask is thus: What is the purpose of this
ceremony for the living soul’, and why‘ is it necessary

1 It is the general opinion that if the proper ceremonies are not
performed during the three days after a death (see Chap. XXVIII)
the deceased cannot attain to the highest grade of heaven; this is,
however, denied by some of the commentators (see Sls. VI, 3-6).

* See Chap. LXXIX, 4 n.

5. Dastfir Peshotanji Behramji, the high-priest of the Parsis in
Bombay, informs me that every Parsi is bound to perform, or get
performed, every year during his or her lifetime, ceremonies for
three days in honour of his or her soul, analogous to those per-
formed during the three days after a death. These Zindah-ravan,
or Srésh, ceremonies are generally ordered on the first three
Fravardigan holidays, extending from the twenty-sixth to the
twenty-eighth day of the last month of the Parsi year.

4 Reading maman rAf, as in M14; K35 has 14 ‘not,’ instead
of r A}, ‘ for.’

228 pApisTAn-f pinfk.

to order z#? 2. And, whenever one orders it, how
is it necessary then to order it, how is it best when
they celebrate z¢, and what is its great advantage
as a good work?

3. The reply is this, that worship with the cere-
monial for those newly passed away, during the
three days which ¢hey spend in the account}, is suit-
able for the discreet, just as the protection with
nourishment of those newly born, in their infancy,
is also much more suitable for the discreet. 4. He
is a truly discreet man through whom ¢here is cere-
monial for the three days, on account of his own
father, and privileged wife, and infant child, and
well-behaved servant, on ¢hezr passing away; and
it is indispensable to order the triple ceremonial of
the three days.

5. This, too, is said: where it is not possible to
solemnize his three days, or they solemnize ¢hem
afterwards, when information of the death arrives ",
three days are to be solemnized as a substitute for
those three. 6. For the good work of the ceremo-
nial which is ordered by him himself, or bequeathed
by him, or is his ¢krough consenting to it by design’,
exists—even though it is thus possible that it will
be conducted afterwards—whenever it comes into
progress ; therefore he is exalted for it at his account

1 See Chaps. XXIV, XXV.

* Mrq has ‘or they do not solemnize /hem, after which the in-
formation arrives,’ which is clearly inconsistent with the context.
When a person dies away from home, and the ceremonies are not
performed on the spot, they must be performed at his home
immediately after information of his death arrives, and the three
succeeding days are considered as representing the three days
after the death (see Sls. XVII, 6).

* Comp. Chap. VIII, 5.

CHAPTER LXXXI, 2-II. 239

in the three days, and it comes on for his demg ex-
alted. 7. When that which is conducted afterwards
comes on for aiding Azs deeng exalted in the three
days of the account, that which was conducted by
him himself beforehand is more hopeful avd more
certain of being exalted in that position.

8. On account of there being also a diminution
(attd-& gahid4rth) of risk about their own souls, in
the event of (min zak atgh hat) their children not
ordering the three days’ ceremonial, or it not being
possible to solemnize ἐξ at that time, it is desirable
to order, in their own lifetime and κί their own con-
venience, the ceremony for their own living souls,
advisedly, without doubt, and avzmg appointed the
mode of \ife of the three days, and also to appoint by
will him who is to conduct 22 in the end. 9, And
when both are conducted, the increase of good works
and exaltation, though the end is not possible, or is
not proceeded wz#h—and the previous good works
are commendable, and, therefore, preservatory—sas
reached even unto the most lordly wishes.

10. As ¢o the man wth great and powerful chil-
dren, to whom the ceremonial of the three days for
himself σέ the final day, azd also the progress of
many good works save seemed certain, dué on ac-
count of yet another way to freedom from doubt
effectually (frarAstth4) existing, he Aas bequeathed
the conduct of the three days’ ceremonial, and also
other good works, unto 4s children, in order that
the ceremony for the living soul may de conducted at
the final day, with him the angels are in triumph,
the glory of the religion in the most lordly glory,
and the solemnizers of ceremonial worship are many.
11. Then, moreover, owing to the contest of the

240 DADISTAN-{ DENiK.

demons—so unjust that o# the day of his passing
away it is due to the uncleanness (apAdy4vth) which
has attained unto z¢s fud/ extent!—all the solemnizers
zm the country, of the acts of worship solemnized,
may have become thoroughly doubtful of the wor-
ship, and until it goes on to the disciples, and the
ceremony is prepared, it is not proper to perform
the whole ceremonial ; in that way is manifested the
great advantage and commendableness which avzses
from that ceremony for his living soul.

12. The nature of the ceremony ordered for the
living soul is a counterpart of the three days, so ἐξ is
needful that a all times of the three days and nights,
successively emancipative (avadigtnisntk), a cere-
monial 7% honour of Srésh? de always conducted, and
that it proceed; and a fire is lighted in the cere-
monial, and the clean ligature of the limbs is to be
tied. 13. Asarule it is so considered that* in the
three days ¢here are fifteen* ceremonies (yastan6)
tn honour of Srésh, and three sacred cakes (drén)§
which are consecrated in each dawn (b4m-1) with
various dedications; and the fourth day they solem-
nize the Visparad*, the portion” of the righteous
guardian spirits (ardat fravardd). 14. And there

1 The corpse being considered utterly unclean.

2 See Chap. XIV, 4.

* The following clause, about the three days, is omitted in M14,
which skips from ‘that’ to ‘the fourth day.’

4“ The Pers. Rivayats merely say that four priests are employed,
two at a time, so as to relieve each other in the continuous series
of ceremonies for three days and nights.

5 See Chap. XXX, 1.

* Here written Visparédd (see Chap. XLV, 6).

7 Reading bén, instead of nib; Mr4 omits the word.

CHAPTER LXXXI, 12--17. 241

are fugitives of families of the period, avd other still
further diminishers! of good works, who have wished
to produce the wealth which is necessary to perform
advantageously, as a custom of the soul in those
three days, one celebration of all the religious rites
(ham4k din6) ἐμ honour of Srésh, and the consecra-
tion of three sacred cakes for Srésh every day ; and
the third night, at dawn ἢ, the consecration of a sacred
cake dedicated in three modes. 15. In accomplish-
ing the consecration of the sacred cake specially for
the righteous guardian spirits, 07 the fourth day, one
is supposed to order a Dv4zdah-hémist ὃ zz honour
of the righteous guardian spirits, avd the rest of the
ceremonial.

16. And he who has intended much more laud-
ably is declared as the more devout and more
judicious of worshippers; and for the sake of the
ceremonial he is cleansed by the Bareshndm cere-
mony *, and is to practise other descriptions of clean-
liness as regards Azs body and clothing. 17. While
in the performance of the ceremonial, bread made
from corn which is ground ὄγ those of the good

1 Mrq has ‘there are ghostly observers of the families of the
period, and many other teachers.’ But the original meaning was,
no doubt as in K35, that there were many persons at that period
who would have been glad to possess the means of ordering even
a small portion of the proper rites for the dead.

3 That is, at dawn on the fourth day. The rites here mentioned
seem to have been considered as the minimum that could be
approved.

-* See Chap. XLVIITI, 25.

‘ A tedious ceremony of purification, lasting nine nights and
detailed in Vend. IX, 1-145 (see App. IV). Its name is the Av.
word which commences the instructions for sprinkling the unclean
person (Vend. IX, 48), and means ‘the top’ of the head. ,

[18] R

242 DADISTAN-! DiNfK.

religion, wine from that made dy those of the good
religion, and meat from the animal! which is slaugh-
tered in the ceremonial are eaten ; and one is to pro-
ceed into the abode of fires? and of the good, and to
abstain from the rest of the other places which are
dubious ὃ azd food which is dubious. 18. And with
that thorough heedfulness ove is to conduct and
order that ceremonial in the abode of the ever-grow-
ing fire, or other fire of Varahran‘; whereby his
numerous good works are effectual, azd the path of
good works® is very broad. 19. Concerning® the
suffering of 42 whose capability in that which is
his preserving efficacy” is less, it is thus revealed,
that not he who is righteous is overwhelmed, as z¢
were unwilling, by incapability ὅ.

CuapTeR LX XXII.

1. As éo the eighty-first question azd reply, that
which you ask is thus: As 20 a man who shall order
a ceremonial azd shall give the money (diram),
and the man who shall undertake his ceremonial

ΤΑ goat or sheep is meant by géspend here.

* The fire temple, in, or near, which the priests (‘the good’)
reside.

5. Or, var-h6mand may mean ‘open to choice,’ but it is generally
used as the opposite of aévar, ‘certain.’

* Sacred fire (see Chap. XXXI, 7).

5 Over the Kinvad bridge (see Chap. XXI, 5).

5 Reading r&f, instead of 14, ‘not,’ here, and ace versa further
on in the sentence, as in Mr4.

7 That is, in good works. Mz14 omits the word ‘less.’

® The construction of this quotation is suggestive of its being a
literal translation from the Avesta.

CHAPTER LXXXI, 18 -ἼΧΧΧΙΙ, 5: 243
and shall take his money, dé has not performed the
ceremonial, what is then the decision; and what is
then the decision aéou¢ the man who ordered the
ceremonial ?

2. The reply is this, that the merit of a cere-
monial not performed is not set going, and does not
come to the soul of the undertaker who shall take
money for it, zor even 20 that of the orderer who
gave money for it. 3. But, as 29 him who is the
orderer, since his mental meritoriousness is so stead-
fast that he gave his money, the efficacy (tQb4n) of
the good work, mentally his own, Aas not stayed
away from him, because he gave money authorisedly
‘for the good work; the decision, then, aéou¢ him is
such as about him to whom harm occurs in perform-
ing a good work for the religion. 4. It is said that
the angels so recompense him that he does not con-
sider it as any other harm; and as much as the good
money given! for the sacred feast * and ceremonial
is then the pleasure whzchk comes unto his soul, as
much as would have been possible to arise in the
world from that money.

5. And he who shall take his money, and did not
perform his ceremonial, is just as though he had
abstracted from the angels * and the righteous guar-
dian spirits, axd destroyed, as much propitiation as
would have been possible from that ceremonial ;
and he is, therefore, overwhelmed by it‘, and expi-
ates z¢ in the soul.

1 Mrq has ‘the money given by him,’ which may be correct.

® See Chap. XLVII, τ.

® K35 has ‘the good,’

* Or, we might perhaps read ‘thereby it is his overwhelming
(astarfd6),’ supposing astarfdé to be a technical term implying ἃ

R 2

244 pApisTAN-{ DiNniK.

CuaPTreR LX XXIII.

1. As fo the eighty-second question azd reply, that
which you ask is thus: Is it necessary for a priestly
man! ¢hat he should undertake all the religious rites
and other ceremonials, or in what way is it ?

2. The reply is this, that a priestly man should
necessarily undertake all the religious rites avd other
ceremonials, because the deciding and advising per-
formers of the ceremonial, ¢hese same priestly men, well
understand the merit ov demerit, the propriety ox im-
propriety, of the ceremonial. 3. When the undertaker
and conductor of all the religious rites is a priestly
man, one is more hopeful of ¢hezy progress in merit.

4. As to the priestly man who shall undertake
all the religious rites, if e de living comfortably
(hQ-zivisnd) on a share of our house-rulership?,

flogging, as appears probable from a passage in Farh. Okh. p. 34,
ll. 1, 2, which, when restored to its form in the oldest MSS., runs as
follows:—Astaridan6 4sk4rfh astarasp4n snas pavan vinds,
which may be translated ‘the manifestation of “ overwhelming ” is
the blow of horsewhips for sin;’ assuming that astarasp is equiva-
lent to asp6 astar, the usual translation of Av. aspahé astraya,
‘with a horsewhip.’

1 The term magavég-gabra probably means strictly ‘a man
of a priestly family,’ as distinguished from a priest appointed from
the laity, an appointment that seems to have been occasionally
made in former times (see Bd. Introd. p. xxxiii, note 1). According
to the Nirangistén any virtuous man or woman can perform certain
priestly duties under certain circumstances (see Sls. X, 35), but
would not, of course, be magavég, ‘priestly, or of priestly family.’

? Reading mAnpatth, instead of magépatth, ‘ priesthood,’ which
words are often confounded in Pahlavi, being written very nearly
alike. And assuming that hatém, ‘if my,’ stands for hatém4n, ‘if
our ;’ M14 has at fikhsh, ‘without exertion,’ but hatds, ‘if his,’ would
be a more probable emendation, as it occurs in the next section.

CHAPTER LXXXIII, I—LXXXIV, I. 245

village-rulership, tribe-rulership, and province-ruler-
ship, and his needful support of religion remain
the consideration as to his living comfortably, and
he have no need for the stipend of all the religious
rites, then the rule for him is to distribute properly
that recompense of the sacred feast!, which is to
be given for all the religious rites, among the solem-
nizers*, 5. If z¢ de needful for him, the priestly
man, as he is suitable, is not changed — whereby
good management is not attained—and 7f ἐξ de
needful even for his consideration of all those
religious rites, his performance in the duty and
ministration is then an approval of worthiness and
management. 6. When they shall act so, all those
religious rites are more meritoriously managed;
and one day the solemnizers are brought from the
fag-end (sar) into the rank of priestly manhood,
which is the stipend for all the religious rites that
they shall expressly take authorisedly, and are,
therefore, worthy of it’.

CuarTreR LXXXIV.

1. As ἐο the eighty-third question and reply,
that which you ask is thus: Is it desirable to give

1 See Chap. XLVII, 1.

3. That is, if the chief priest has already a sufficient income, he
is not to appropriate the fees for such occasional ceremonies,
but to distribute them among his assistants, who are the actual
solemnizers.

8 That is, when the chief priest requires the fees for his own
support, the reward of his assistants must be the fact that they are
rendering themselves competent to undertake the responsibility of
the chief priest at some future time.

246 DADISTAN-f D{NiK.

in excess the gift for the ceremonial which it is
not desirable to diminish ?

2. The reply is this, that 22 is proper not to
diminish a gift where z¢ zs the gift' for a cere-
monial, and the reasons for it are many. 3. One
is this, that a gift is the money which in another
good work suffices for the accomplishment of the
good work, and the good work of a righteous gift?
is a great good work, avd not to diminish ἐξ is
sure worthiness among the explainers. 4. When
the sacred feast® and the gift for the ceremonial are
supplied in excess, even that which is an excess of
gift is an excess of liberality to the performers of the
ceremonial, and has realized (γᾶ ἃ 51) an excess of
good works that is commendable.

CuarpreR LXXXV.

1. As to the eighty-fourth question and reply,
that which you ask is thus: As ¢o a gift for the
ceremonial which they do not reduce, and while
they give z¢ in excess, in what manner is then its
great advantage, axd how and in how many modes
is it possible to occur ?

2. The reply is this, that the advancement of the
ceremonial of the sacred beings is by so much as
the gift is more fully given; and the great advan-
tage of the good work is more, and its reasons many,
therefrom. 3. The desire of this wealth, which sas
come for the sake of the good work, is an experience

' Mr4 omits the repetition of the words afgh dahisn3-i.
? See Chap. XLIV, το. ® See Chap. XLVII, τ.

CHAPTER LXXXIV, 2—LXXXV, 7. 247

of the comfortable living of the angels, by whom the
solemnizers are aggrandized, and is proper apart from
zés great judiciousness ; to diminish z¢ is improper.

4. When the gift for the ceremonial is abundantly
given, the performers of the ceremonial, who, with
much trouble annoying them, 4ave solemnized the
Avesta and chanted the hymns (GAathas), and obtain
the stipend of their solemnizing from the remunera-
tion of the solemnization, are living comfortably,
thriving, and blessed. 5. And also the undertakers
of all the religious rites who, by means of the hope
of rightful religion, render ove certain as to the way
to the distant awful place', and tempt the longers
for righteousness into the religion’, undertake all the
religious rites and ceremonial of the sacred beings
for the sake of the stipend of proper diligence.

6. And reasoning thought is cognizant as regards
the advantageousness due to the undertakers and
solemnizers of all the religious rites, and a great
stipend is more obtained and observed for them
than for any other profession. 7. The sons, too,
of priests and disciples strive for the words prayed®,
and are more eager for their prayers; and many,
likewise, shall engage for all the religious rites, and
become more diffusive of the religion (ἀπὸ b4lis-
ntktar); and, in like manner, the proper, more
attainable, azd more propitious path of the good
for saving the soul becomes wider‘.

1 The place of account (see Chap. XX, 3). Or, it may be,
‘render one certain, in the course of time, regarding the awful
place (hell).’

? Mrg4 adds ‘and acquire good works.’

8 That is, they are more diligent in learning the prayers by
heart.

4 Referring to the Kinvad bridge (see Chap. XXI, 5).

248 DADISTAN-f DINtK.

Cuaprer LXXXVI.

1. As ἰο the eighty-fifth question and reply, that
which you ask is thus: What is possible to become
the harm of a gift ¢hat is reduced ?

2. The reply is this, that since ¢hose things are to
be properly given which are for the religious rites
of the ceremonial!, and are the consideration of the
undertakers of all the religious rites, and are also
the stipend of some solemnizers, both® are living
comfortably dy the ceremonial. 3. The sons of the
disciples who wanted approval for the words prayed,
become so much the more to be ordered and to be
accepted; and the ceremonial of all the religious
rites becomes more progressive.

4. So, moreover, when they go to undertake
the well-operating activity of the ceremonial for a
diminution of remuneration and gift, and owing to
undertaking and ordering again’, by way of routine
(pavan dér rds), they do not request so much
stipend, ἐξ zs as though they should buy my linen
and should sell ἐξ again for their own payment
(dadan6). 5. As ἐο the performers of the ceremonial,
likewise, who ave to acquire approval with much
trouble and words prayed, and obtain a remunera-
tion which, for the soul even, is as little for the
ceremonial as though owe were annoyed—whereby

1 M14 has merely ‘since the proper donation for the cere-
monial.’

2 That is, both the undertakers and solemnizers, the chief priest
and his assistants.

5 Referring to a priest who undertakes ceremonies and then
directs inferiors to perform them (see Chap. LXVI, 4, 6).

CHAPTER LXXXVI, I-LXXXVII, I. 249

living is difficult—they become sorry for enduring
the trouble, owing to lukewarmness (afsurd6-
‘minisnth) zm the same profession. 6. And even
the sons of the disciples shall sell linen for wages,
and they rejoice ¢ha¢ it is possible to learn other
callings w2th less pains; and thus they make them
become lukewarm and meditating retreat (av4z-
ahang) from the words of fresh paragraphs con-
tinually prayed!, from the approval requested of the
learned (424n), and from all the religious rites they
should undertake for the contented.

7. As to those, moreover, who, through fervent-
minded undertaking of whad¢ is ordered, request less
for all the religious rites, azd have not obtained?
even that which is due 20 ¢hem, it is not even as
though they ordered of ¢hem for the fiends?. 8. And
the disgrace, too, of the orderers of good works of
lukewarmness is the exaltation of the profession of
the disciples; and its deficient progress becomes
the paralysation of the ceremonial of the sacred
beings for saving the souls of the good from the
deadly one (mar).

CuarteR LXXXVII.

1. As éo the eighty-sixth question and reply, that
which you ask is thus: How is it good when they
give a gift for the ceremonial ?

1 Literally ‘ prayed and prayed.’

3 Reading ay4ft, instead of the unintelligible ay4dt, as d has,
no doubt, been written for f.

5 Meaning that the orderers would act more liberally if they
wanted a ceremony even in honour of the fiends.

250 ϑάριβταν-ῖ οἱνῖκ.

2. The reply is this, that as it is necessary, so
that the ceremonial of the sacred beings may be
more advanced, and such wealth may more come’
on to the good work, for the proper stipends of the
undertakers and solemnizers—that they may become
less lukewarm as regards the accompanying pro-
prieties, and thereby diligent zz performing ¢hem—
and there is not in z¢4 an express connection mani-
fested with different work, and with that which has
proceeded from so many previous good people, 1 deem
the introduction of z¢? more expressly better.

CuHarteR LXXXVIII.

1. As ¢o the eighty-seventh question azd reply,
that which you ask is thus: As family householders
we of the good religion of Iran, before each celebra-
tion of all the religious rites with holy-water® which
they have provided in the land* of P&rs, have then
always given for it a gift of 400 dirhams, ov 350
dirhams® αὐ least. 2. And now if we should be
needy, when we deduct something from the 400
dirhams, or from the 350 dirhams, of the gift for
them, they would then not accept z¢ from us, and
speak thus: ‘Less than 400, or than 350, dirhams
we do not® accept. 3. But there are needy men

1 The ceremonial. * The gift. 8 See Chap. LXVI, 17.

4 Reading bfim, as in Mr4, instead of the barmané, ‘son,’
of K35.

5 About 140 or 122} rfipis (see Chap. LII, 1 note). As in
Chap. LXVI, the actual value of these sums of money depended
upon the price of the necessaries of life in the ninth century.

* K35 repeats the negative, but whether this is a blunder, or
intended to intensify the negation, is uncertain.

CHAPTER LXXXVII, 2—LXXXVIII, 7. 251

who always come to us themselves and speak thus:
‘For 350 dirhams we will always twice conduct all
the religious rites azd ceremonial with holy-water
such as ¢hose which you have always ordered before
for 400; only order us.’ 4. Would a needy one,
apart from the priestly men who always say that
they are not, be authorised, or not?

5. The reply is this, that the priest ¢o whom
your predecessors have given a gift of 400 or 350
dirhams, for all the religious rites with holy-water,
it is proper to consider particularly virtuous and
faithful, when there is nothing else adout him, on
account of which he is otherwise. 6. A celebration
of all the religious rites with holy-water, in which
they shall use four pure animals!—amnd just accord-
ing to the teaching of the high-priests they present
to every single fire from one animal and one holy-
water—and the offering of holy-water unto the fire
whose holy-water 12 zs, and bringing it on to another
fire apart from that holy-water, and the ceremonial
cleansing of the holy-water they maintain by agree-
ment in thy name, the superiors solemnize with
approval, faithfully, and attentively; aad the remu-
neration of 350 dirhams would be a balancing of
when they conduct the religious rite a¢ the place
of undertaking z¢, avd when ἐξ is undertaken as
regards a distant district *.

7. In Avtakhshatar-gadman ὃ, within my memory,

Sheep or goats. 2 That is, it is a fair average charge.

8 The Huz. form of Ardashir-khurrah, the name given by Arda-
shir son of Papak, the first Sasanian king, to the city and district
of Gér, subsequently called Pirizabad (see Néldeke’s Geschichte
der Perser und Araber zur Zeit der Sasaniden, pp. 11, 19), about
seventy miles south of Shiraz.

252 DADISTAN-! DINIK.

they who would accept less than 300 dirhams? for
it made a.memorandum (farh4ng), to keep in
remembrance ¢hat 350 dirhams for all the religious
rites performed was to be the rule declared by those
of the religion ἐπ Avtakhshatar-gadman. 8. Like-
wise, the glorified Atar-frébag*, son of FarakhdzAd,
who was the pre-eminent leader of those of the good
religion, decided ἐφ the same manner.

g. And now, too, they always conduct those rz¢es
which are without holy-water for 150 dirhams, or
even for 120 dirhams’; and the reason of it is
the neediness of the disciples who, owing to that
need, azd in hope of obtaining more employment,
always diminish their demands, and through deficient
remuneration always become more needy, more im-
portunate, and more moderate in desiring remune-
ration; and, in the course of the employment of
resources and requesting the charge of all the
religious rites, the labour and endurance of disciple-
ship are exhausted.

10. And as fo him who undertakes to conduct all
the religious rites twice for 350 dirhams, if he de
properly working ad thoroughly reliable for the 350
dirhams which are always given him for the cere-
monial of all the religious rites—just like those who
would always undertake ‘hem once—and all the
religious rites are conducted amd secured twice, on

1 About 105 rfpis.

2 The name of an early editor of the Dinkard, whose selections
from various religious writings form the fourth and fifth books of
that extensive work in its present form. He lived after the Muham-
madan conquest of Persia, and probably in the eighth century of
the Christian era.

5 That is, 523 or 42 rfpis.

CHAPTER ΓΧΧΧΥΤΙῚ, 8-14. 253

account of the merit due to the continuous cere-
monial of the sacred beings it is more authorisedly
ordered of those who solemnize all the religious
rites twice}, 11. But as to 42m who would under-
take all the religious rites twice for 350 dirhams,
but is not able to conduct ¢hem unless he puts to
it some of his own wealth, so that the progress may
be acceptable to him as they conduct ¢hem through
repetition, he should not undertake ¢hem owing to
the reasons written in another chapter of ours?,
since z¢ ¢ends much more to neediness.

12. And more like unto the ancient sceptics
(vim4nakd) fave become the disciples, among
whom disagreement and enmity are produced, as
is written in the same writing (khadQ-gdn na-
mak6)8; and, owing to admonishing words, these
become enviousness and maliciousness unto the disci-
ples, axd trouble and disagreement less becoming
among you and more contentious about you.
13. And at the time zz which a great stipend
existed, ¢hey contended with him through whose
greatness and abundance of stipend their conflict
was caused, one with the other, through envy; and
now, too, they aways squabble adou¢t his deficient
stipend, by which they will tempt them, on account
of z¢s inadequacy, for the sake of a way for preserv-
ing life, as was shown by my metaphor in the other
chapter‘. 14. When those who, through need of
employment in the rites of religion, or the recitations*®

1 This is also stated in Chap. LXVI, 32.

3. See Chap. LXVI, 24-26. 5 Ibid.

4 See Chap. LXVI, 28, 29.

5 It is uncertain whether these are the correct technical meanings
of késh and dér.

254 DApISTAN-! Dinfk.

which are its wisdom, would at once produce enmity,
and the friends of religion, are for each of two sides,
zt is important to look to the procuring of forgive-
ness, kind regards, and the progress of the elect
(pasandak4n®) in the duty of the faithful.

CuHapTteR LXXXIX.

1. As to the eighty-eighth question azd reply,
that which you ask is thus: When a man resolves
within himself thus: ‘Zz the summer! time I wzé/
go into P4rs, and will give so much money for
the high-priesthood, on account of the fires and
other matters which are as greatly advantageous,’
though he himself does not come into P4rs, du¢
sends the money according to his intention, ov in
excess of it, unto the high-priests—so that he is like
the great who send in excess of that unto the high-
priests*—that, as the benefit is greater which is
more maintained, they may provide for the fires
of every kind amd other matters, is then his pro-
ceeding of sending to P4rs, for that purpose, a sin,
or not?

2. The reply is this, that if his coming be in-
dispensable for the design he would undertake, then
it is indispensable for him to accomplish his own
mental undertaking ; but in suffering which is excited
and not avoidable, when ¢here is really no possibility

1 Assuming that ham4n stands for haminé.
3. Μι4 omits this phrase. ᾿

CHAPTER LXXXIX, 1-- ΧΟ, 2. 255

of his travelling himself, any one whom he sends in
his place, more particularly on ¢ha¢ account, is not
acceptable by the approval of the angels who Laze
realized the affliction in 42s good thought, but the
good work is to be eagerly well-considered. 3. Good
gifts, and every office (g4s) about good works which
it is possible to perform, are what are commendable
im the well-housed man that is not able to work
himself; they ave avoidable by him when not of
good race, and are not indispensable for him when-
ever the good work is not announced. 4. When
able to manage ἐξ himself ἐξ is better; and when
otherwise, his appointment of a faithful person over
its preparation, and 4zs accomplishment of the work
of selector are expedient.

CHAPTER XC.

1. As ἐο the eighty-ninth question and reply, that
which you ask is thus : Who, and how many are they
who are without the religion (adinéth) dz¢ are
made immortal, and for what purpose is their im-
mortality ? 2. Where is the place they, each one,
possess sovereignty, and zz the place where they
possess sovereignty are ¢here people of the good
religion of every kind, or how are they; are ¢here
sacred fires? and appointed worship, or how is

1 Mrq adds, ‘he longs for good giving and good consideration ;
important and virtuous is he when able to do it ;’ but the sentence
is hardly grammatical.

3 Literally ‘ fires of Varahrén’ (see Chap. XXXI, 7).

256 υάριβτανεῖ DiNfK.

it; and for what purpose is each one of their
sovereignties ?

3. The reply is this, that the immortal rulers of
the region of glory, Khvantras!, are said fo ée
seven: one is Yésté6, son of Fry4n?; the Avesta
name of one is Yakhmaydsad’, son of the same
FryAn; the name of one is Fradhakhstd, son of the
Khumbiks ὁ; the name of one is Ashavazang, son of
Pérddakhstéth >; one is the tree opposed to harm °;

1 The central one of the seven regions of the earth, which is
supposed to contain all the countries best known to the Irdnians,
and to be as large as the other six regions put together (see Bd.
XI, 2-6). The name is here corrupted into Khvandiras.

3 Av. YOisté y6 Fryananam of Abdn Yt. 81, Fravardin Yt. 120,
who had to explain ninety-nine enigmas propounded to him by the ~
evil Akhtya. In Pz. this name is corrupted into Gést-f Fryané,
whose explanation of thirty-three enigmas propounded by Akht
the wizard, and proposal of three enigmas in his turn form the
subject of a Pahlavi tale published with AV. He is not included
among the immortals mentioned in Bd. XXIX, 5, 6, and Dk.
(see ὃ 8, note), but is one of those specified in Byt. II, r.

* No doubt, the Av, Ashem-yahm{i-usta (‘righteousness for
which be blessing’) who precedes Y6isté in Fravardin Yt. 120.
He is the Asdm-f Yam4hust of Bd. XXIX, 5, who is said to reside
in the district of the river Naivtak; but he is not mentioned in Dk.
The names Yakhméayfsad, Fradhakhstd, and Ashavazang are written
in Pazand, which accounts for their irregular spelling.

‘ Av. Fradhékhsti Khunbya of Fravardin Yt. 138. In Dk.
he is said to be ruler on the Nafvt4k waters, but in Bd. he is called
Parsadg4 Hvembya residing in the plain of Pésy4nsai.

® Av, Ashavazdang the Pourudhdkhstiyan of Abén Yt. 72,
Fravardin Yt.112. He is the Ashavazd son of Pourudhakhst in
Bd., and is said to rule in the plain of PésyAnsaf in Dk.

* The many-seeded tree, said to grow in the wide-formed ocean,
and also in Airan-vég, on which the Saéna bird (simurgh) is sup-
posed to sit and shake off the seeds, which are then conveyed by
the bird Kamrdés to the waters gathered by Tistar, who rains them
down on the earth with the water; hence the growth of fresh vege-
tation when the rainy season commences (see Rashnu Yt. 17, Bd.
XXXVI, 2, ΧΧΙΧ, 5, Mkh. LXII, 37-42).

re OO a Te

CHAPTER XC, 3-6. 257

one is Gépatshah!; aad one is Peshyétand 2, who is
called after the Attrav6éké-mty4né ὅ,

4. The reign of Gépatshah is over the land of
Gépaté 4, coterminous with Airan-vég, on the bank
(b4r) of the water of the Dattth*; azd he keeps
watch over the ox Hadhayas’, through whom occurs
the complete perfection of primitive man*. 5. The
reign of Peshyétand is in Kangdez®, and he resides
in the illustrious Kangdez which the noble Sty4-
vash formed through his glory, 4e who is called
the erratic youth™ of the illustrious Kay4nians.
6. And through his powerful spirit @vose increase
of cultivation and the ruler Kat-Khdsr6i!® among
the highest of the mountains in the countries of

1 Either a title or son of Aghrérad, brother of Frasty4v of Tar
(see Bd. XXIX, 5, XXXI, 20-22). He is a righteous minotaur
according to Mkh. LXII, 31-36.

3 Here written Patsh4yétanf, but he is the Peshyétanfi of Chap.
XXXVII, 36.

* The Xatru-mfyé4n river in Kangdes (see Bd. XX, 31).

4“ Which is a non-Aryan country according to Dk., but Bd.
(XXIX, 5) calls it ‘the land of the Saukavastan,’ and Mkh. (XLIV,
24-35, LXII, 31) places G6patshah in Afran-vég.

5 See Chap. XXI, 2.

® Av. DA&itya, a river which flows out of Airfn-vég (see Bd.
XX, 13).

7 See Chap. XXXVII, 99.

* Referring either to the complete peopling of the earth by emi- °
gration on the back of this ox in ancient times, or to the immor-
tality produced at the resurrection by tasting an elixir, of which
the fat of this ox is one of the ingredients.

° A settlement east of Persia formed, or fortified, by Sty4vash
(see Bd. XXIX, ro, Byt. ITI, 25).

10 See Chap. XXXVII, 36.

" Or kang-f raft&r may mean ‘jaunty youth;’ but it is evi-
dently an attempt to account for the name Kangdesz as ‘the fortress
of the kang (“youth”),

¥ The son of Siydvash (see Chap. XXXVI, 3, Bd. XXXI, 25).

[18] 8

258 DApIsSTAN-{ DiNiK.

Iran and Toran; the purity of the sacred fire? of
great glory azd the recital of the liturgy exist there,
and the practice of religious rites (din6d) is provided.
7. The custom, also, of him (Peshyétand) and es
companions azd coadjutors (ham-b4r), in the ap-
pointed millenniums, is the great advancement of
religion and good works in other quarters likewise *.

8. But, secondly, as ¢o the whereabouts of the
places which are theirs—just like his—of which
there is no disquisition by me, this also is even
owing to my not remembering ὃ.

1 Literally ‘ fire of Varahran.’

3 He is expected to be summoned by the angels to restore the
religious rites to the world, after the conflict of the nations in
a future age (see Byt. III, 25-42).

3. In the detailed account of the contents of the Sfidkar (or
StQidgar) Nask, given in the ninth book of the Dinkard, the latter
part of its fifteenth fargard is said to have been ‘on the seven
immortal rulers who are produced in the region of Khvaniras, and
also about the determination of their glory, and the goodness, too,
of sheir assistants and living sovereignty in both worlds. The
tree opposed to harm is on Airén-vég in the place of most exca-
vations (fréh-nigan4n?). G6k-patd is in the non-Aryan countries.
Peshyétanfi son of Vistasp is in Kangdes of the hundred-ribbed
shape (sad-dandaké kerpth?), in which a myriad of the exalted,
who wear black marten fur (πὶ ἃ ἢ styah samfr yakhsenund), are
righteous listeners out of the retinue of Peshyétan(i son of Vist&sp.
Fradakhsté son of the mortal Khambiks, who is sovereign on the
water of N4ivték. Ashavazd son of Péridakhstd, who is sovereign
over the most manifest among uplands, the plain of Pésinds.
Bardzd the causer of strife. And of the father-in-law’s race
(khast-t6magag?) of the famous Vist&sp. is 4e who is called
Kai-Khfisr6f, who produces even an advance of thy religion of the
Mazda-worshippers, and also understands about 14; and who gives
my good practices further blessings, so that the world maintains my
doings with benedictions. Perfect is the excellence of righteousness.’

In this list of the immortal rulers of ancient times, the names of
Barézd and Kaf-Khfsréi are substituted for those of Yést6 and

CHAPTER ΧΟ, 7—XCI, 4. 259

CuaptTer XCI.

1. As ¢o the ninetieth question and reply, that
which you ask is thus: From what is the sky made,
and with what is it prepared ?

2. The reply is this, that the sky is a dome
(gardtin), wide and lofty; its inside and whole
width and boundaries (Akhyakth4), besides its
material existence, are the stone of light, of all
stones the hardest! azd most beautiful; and the
grandeur of its spirit avd even z¢s internal bow? are
like ¢hose of mighty warriors arrayed. 3. And that
material of the sky reached unto the place where
promise-breaking words exist *, azd was without
need of preparation; as it is said of places such as
those—where wisdom is a witness about ¢hem—that
that which is not even itself a place, and its place does
not yet exist, is without need of any preparing‘.

4. The light is for existing things, and they
cherish a faculty (ntydth) of motion also of two

Yakhmf4yfisad in our text. Bardzd is the Ibairaz of Bd. XXIX, 6,
and, possibly, the Av. Berezyarsti of Fravardin Yt. ror.

1 The same notion as that indicated in Genesis by the word
‘ firmament.’

3 The rainbow.

* Probably meaning that the sky extends downwards, below the
horizon, as far as the second grade of hell, that for ‘evil words,’
Dfis-hfikht (see Sls. VI, 3, note).

‘ The word divak, ‘place’ (zivak in the Sasanian inscription
of Nagqs-i Rustam, but traditionally pronounced gin4k), seems to
be here taken in the etymological sense of zfv4k, that is, ‘a living-
place.’ The text refers to the period, in the beginning, when the
sky was indefinite space unprepared for the residence of creatures
and merely a region of light (see Bd. I, 2), the light mentioned in
§ 4. Its preparation is referred to in §§ 8, 9.

5.2

260 DADISTAN-{ DInfK.

kinds, ¢hat causing motion and that of movables';
as mobility is mentioned about thought? and immo-
bility about material things. 5. Immovables are
not moved, while movables are moved by their
power of movement; and those movables, that
way causing motion, are afterwards themselves a
moving secret cause of motion, and then a cause of
motion is not moving the movable, since z¢ is not
incapable of causing motion secretly by movement
of itself. 6. Just as the force (kQnisn6) of a move-
ment exists azd does not become a force; only then
it is declared by wisdom, that the causers of motion
have been the causing of motion by force before
movement, and, being unmoved, they are subse-
quently made to move by the force; later on, the
causers of motion ave to cause motion, by their
power of causing motion, zz the non-causers of
motion, from which it is certain though the force of
a movement exists it does not become a force ; but,
finally, that whzch ἐς prepared with a source of acti-
vity 8, before force, becomes unmoved.

7. Natures without need of the trouble of a pre-
parer are distinguished from such ; where movement
occurs through every force, the championship of a
position (g4h) not made to move—except, indeed,
of that whose force, when it is unmoved by other
force, is its own—is unmoving and thirstless*. 8. 72

1 Mr1q has ‘movables asd immovables’ instead of this clause.

3 Perhaps we should read ‘the spirits,’ by inserting an addi-
tional medial stroke in the Pahlavi word.

® Reading tikhshinikih4, instead of the unintelligible tQkh-
shttkfha. The author has so nearly lost sight of his argument
in the mazes of his verbiage that there is some uncertainty about
the translation of this paragraph.

4 That is, the guardians of a place exposed to all attacks (as

CHAPTER XCI, 5-10. 261

was restored immovably when ¢here was an approach
to the sky of that actual contender for the place, the
fiend, and the sky was shaken by him; for connected
with the sky were arranged so many possessors of
all resources, dignified (afrankid) by their own all-
powerful position and that well-operating, mighty,
undrawn bow’, righteous axd well-discoursing (ἢ ὃ-
fravakhsh), and many good spirits, gloriously co-
operating for the preparation of the sky. 9. For
that which was not even itself a place?, when 7¢ is
thus henceforth really a place, is 2 want of pre-
paring; and, in the preparation of that visible*
place, with the material of the sky is mingled that
triumphing, powerful spirit who made its existence
a seeking for principle avd seeking for intention,
drawing up from below and drawing down from
above, so that through that seeking for principle it
becomes a concord, the resting-place of united cham-
pions, and unadmonishable through that power of
seeking for intention; such as this 22 zs if, indeed,
zt be the will of him, the creator of all goodness.

10. And it is said summarily that the sky was
shaken in the Zerzod of disturbance and restored
with trouble; and, if the guardian spirits are in
freedom from disturbance through the glory of the
creator, when there is not even a place for it pre-
pared by themselves‘, and ¢hezy nature and own

the sky is supposed to be), unless it is a stronghold in itself, must
be always on the alert.

1 The rainbow; reading atang dar fin.

* That is, ‘a living-place’ (see § 3 n).

* Reading dido, ‘seen ;’ but it may be st6 for stf, ‘ material.’

‘ That is, while the sky was still indefinite space, the region of
light, but no dwelling-place; although the guardian spirits had

262 DADISTAN-? DINIK.

strength are approving the trouble of preparation, it
is not moved?, except by the creatures of 47s will,
a will which is subduing.

CuHarpTeR XCII.

1. As ἐσ the ninety-first question and reply, that
which you ask is thus: Of waters and rivers, and
whatever water is good, is Arekdvistr? the greatest
(mas), or some other water or good river; and,
again, where is the place of Arekdvisdr ?

2. The reply is this, that ἐξ zs the water of Arek-
dvisir ; and what has gushed from Arekdvisir is as
large a mass as all the water in the world ὃ except
the Arvand‘; within the wide-formed ocean z¢ is
dominant over the thousand cascades (pashan) and
thousand lakes * of the waters, and its place is most
renowned throughout the spheres. 3. There flows
the water of Arekdvistr in a forest, the source of
all seeds, whereby the species whzch plants possess
are assimilated (aéddnagtdd) by it, and healing
existences of all kinds are mingled wth ἐξ from
medicinal plants. 4. The abundant power of the

been created as representatives of the creatures, both spiritual and
material, which were to be afterwards produced (see Bd. I, 8).

1 That is, when afterwards prepared as a dwelling-place the sky
remains unmoved by evil beings.

2 See Chap. XXXVII, 118.

* Compare Yas. LXIV, 12, Aban Yt. 3.

“ A name of the river Tigris (see Zs. VI, 20).

* As this ocean is supposed to encircle the world, the whole
earth is within it.

6 Compare Yas. LXIV, 17, Aban Yt. 4, ror.

CHAPTER XCII, I-6. 263

coming of healing to the purifying water is like
the nature of the existences which it acquires, and
then the nature which it thus acquires for its own
the water draws up by the power which is drawing
water to itself.

5. The water of Arekdvisdr is on Albfrz', and
flows even to the summit of the star station during
the coming of the healing of purification, even unto
Hakhir the lofty 3, all-gorgeous and brilliant ; thence
z¢s flowing is effected * into the lake of a summit to
Albfrz, Mount Ads,hindtim *, which is in the middle
of the wide-formed ocean. 6. And from that flowing
of waters that destined river, the utter destruction of
every night, comes on in the light of a dawn; by
the sprinkling of spray (pash-pashan®) it extends
through the seven regions of the earth, and from it
arise the growth of their plants azd the coming of
the healing of purification; that which is called a
drop (srisk) of the primeval creatures decug a particle
(aham) of water of the bulk of a horse.

1 The chain of mountains supposed to surround the world and
reach to heaven (see Chap. XX, 3, Bd. XII, 1, 3); owing to its
height any water from its summit must flow downwards to reach
the lowermost grade of heaven, called the star station.

® Av. Hukairya berezé, the Hfgar of Bd. XII, 5, XXIV, 17,
probably a western summit of the mythic Albfira.

5. Μι4 and J have nikfini-aité, ‘is precipitated,’ instead of
kanf-aift.

‘ The Av. us Hindvad,‘up the Hindva,’ of Tistar Yt. 32, a
mountain summit where the clouds gather; it is the Afsindém
mountain of Bd. XII, 6, XII, 5, said to be of the ruby material of
the sky. In Bd. XIII, 4 the lake is said to be on the summit
of Hfgar.

5 Referring to the term aspé-kehrpa applied to waters in
Haftan Yt. 13, Tistar Yt. 8, 46.

264 DApisTAN-f pDinfkK.

CuarTer XCIII.

1. As fo the ninety-second question and reply,
that which you ask is thus: From what place should
Tistar? seize the water? How does it pass into a
cloud, and how does he make the cloud move on?
How does it rain upon the world? How can he
carry on a struggle with demons, and with which
demon can he carry 22 on? How does this always
happen with the hail and snow, whenever hail and
snow occur? And who can force away that hail
and snow?

2. The reply is this, that the high-priests have
thus said, that Tistar seizes a place whzch is called
‘abysmal’ (v4rdnak)?, that is the last place of filtra-
tion in the ocean, avd there are no removal of any
kind and causing rain from any other place. 3. And
the cause of its (the rain’s) establishment is spirit-
ually active, more particularly, however, through
two kinds of material agency: one is that which is
the rule (mang) in the atmosphere of the earth,
whereby it is drawn up in atoms similarly to smoke,
and in larger masses, well-soaring from the rivers ;
and one is that which blows with the power of the
well-operating wind, and the blowing of the great
united breath (ham-v4é) and strength of the com-

1 The angel who is supposed to produce rain, being a personifi-
cation of the star Tistar or Sirius. His production of rain and
conflict with the demons of drought and thunder are detailed in
Bd. VII, 1-13.

3 Assuming that the word is meant as a translation of Av.
vairya, a term which is applied to the depths or depressed basins
of the ocean in Yas. LXIV, 17, 18, Aban Yt. ror, Zamyad Yt. 51.

CHAPTER XCIII, 1--7. 265

munity (4andig4ndth) of spirits}, from the fully
perfect distillation (p Mr-hd-zdhigth) of the mighty
ocean to the upper vegzons, and thereby the clouds
are blown.

4. Afterwards, it (the rain) speeds in the cloud,
through the great strength of the mighty wind, to
where ¢here is a necessity for 12, to divert z¢ from
where ¢here is no necessity ; and so long as ¢here isa
necessity for z¢ it (the cloud) discharges. 5. And
when ¢4ere is a necessity and it causes rain, and the
necessity is for no more acquisitions of water, and
the advantage is the effect of water upon the place,
and it distributes z¢ to the existing rivers for the use
of the sea, and it causes rain agazm, it thereby pro-
duces even new water, new flowing, new coming of
healing to plants, new growth, new golden colouring
to lands, new purification to animals, new procre-
ation, new proper breathings for other creatures,
new dawn, and new ¢hinmgs of that description.
6. The thriving of the world makes the advantage
and perfection of the good creation increase ; and,
apart from a great craving for the effect of the glory
of the spirits in the operations of cultivation and the
performance of spiritual mysteries, 22 is said labours
are aided even for one gloriously destined.

7. And Tistar in seizing the water should seize
upon the great strength of the wind of whirlwinds
(gardinak4n), which is figuratively (mtnisntk) the
dragging and blowing that follow the whirling; and
the purified water is expanded and carried up aloft
to the higher vegzons of the atmosphere, just as that

1 Altering minisné, ‘thought,’ into ‘spirits’ by eeciing an
extra medial stroke, as in Mr4 and J.

266 DADISTAN-{ DIN{K.

which is seen where it reaches up with the heavi-
ness and weight of earth, and then is discerned in
the plain! accompanied by the dragging of the
whirling wind wzch would carry z¢ afar to settle
like ¢ha¢t which is owing to dust ; it (the atmosphere)
is called Andarvaé (‘the intermediate air’), and the
wind isa whirlwind. 8. As the water is lighter, and
owing to the more strongly dragging wind on the
ocean than that which exists on the plain, so, also,
the water from the ocean is much more in proportion,
and transportable farther up than the dust? from the
plain. 9. And as in the midst of a plain a medium
whirlwind of wind is expanded into the wide plain
by a medium dragging of the wind, and plenty of
much buffeting is the violence of the dragging of
winds, a whirlwind of wind which is seen very lofty
and large is unknown; so, also, ove is ignorant of
what is spreading among the movements of the sea.
10. The water of that full and abundant flowing—
which is through the power and glory of the heavenly
angels and Tistar’s control of the work—is blown
up, both by the well-characterised water-drawing
power, and also by the force of varvzous kinds, the
dragging, and upward blowing of the winds, into the
atmosphere ; and thence it rains the complete rain,
as they Aave recounted from observation and much
full evidence.

11. The demon who resists the dozmgs of Tistar—
and the glorious Tistar, meeting him, properly
drives back such improper resistance of his—is

1 Referring to the frequent small whirlwinds, sweeping up the
dust, which accompany every complete change of wind in dry
climates.

3. K35 omits the first two letters of afr4, ‘dust,’ by mistake.

CHAPTER ΧΟΠῚ, 8-14. 267

a demon of the name of Ap4ésh}, which is inter-
preted as ‘the destruction of water’ (4p-adésh).
12. He contends, moreover, with the uppermost
and lowermost water ; and desirous of z¢/s destruction
that demon contends at three periods: first, for the
non-existence of rain; secondly, for converting z¢
into a cause of damage to a place; and thirdly, at
the place of producing “2 with advantage; and the
struggling is like a tree (να πὸ) which is set moving.

13. The seizers of the feminine? pure water are
a benefit for the existences of the whole world; and
the formation of rain, and the triumph and ascen-
dancy of Tistar over the demon, through that
seizing (falanih) of water, are due to the creator
who strengthens him3, the archangels who have
him assisted‘, the religious who reverence him,
and the worldly beings who glorify him. 14. Very
properly do the archangels propitiate 427, and man-
kind promote the strength and power, which are
engaged about the business, by glorifying ad in-
voking the good spirit who increases them in conse-
quence of glorifying axd worship, avd through which

1 Av. Apaosha, the demon of drought, who, in the form of a
black horse, is said in the Tfstar Yast to fight with Tistar in the
ocean. Here his name is written Apahésh, but see Bd. VII, 8-12.

* Reading m4dagtk. According to Bd. XVI, 6 the sky, metal,
wind, and fire are always male, while water, earth, plants, and fish
are always female, and all other creations are of both sexes. Water
and earth are also personified as female angels.

5 In his first encounter with Ap4ésh, Tistar is vanquished, and
attributes his defeat to his not being invoked by name in the cere-
monies, whereupon Afharmagd invokes him by name so as to give
him enormous strength, when he returns to the conflict and con-
quers the demon (see Tistar Yt. 20-28, Bd. VII, 8-10),

4“ Reading afyyarinénd, as in M14 and J; in K35 it is written
like 4yénd rivénd, ‘ they come and liberate.’

268 Ὁλροιοταν-ὶ οἰνίκ.

arises that advantageousness! of his—which owing
to that benefit is the benefit of every one else—for
this advantageous business.

15. And Ttstar shall gradually (padmantkth4)
seize upon the water to distribute z¢ liberally, assidu-
ously a similitude of that which a learned ruler said,
in extolling a wise high-priest, that, ‘just as the
wind draws the up-flying water from rivers and
springs and from seas, Tistar, through his own
liberality, bestows the prepared apportionments of
the whole production for the advantage of the
creatures dy the will of the sacred beings, and makes
ἐΐ rain. 16. And through that which he shall pur-
posely seize to distribute suitably he distributes the
water purified, he moistens the pleasant evestences
of animals and plants and spares? the polluted, he
provides for the thirsty*, he causes harm to the
dye-like bloody ome, and he makes the world thrive.
17. When that wide-spread liberality of his, the
production of rain, is from the pure, healing water
which he shall thus seize gradually and with just
apportionment, azd when through that acquiring of
water-seizings the rivers, springs, avd other existences
(shavandag4n®) are well-expanding, and even the
diminution which is owing to the wasting (atrtkh-
tagih) of rivers and springs does not occur thereby,
z¢ zs thus, too, the lordly, by a law (d4d@6) moderate
and varied—if the regulation (ρ ἃ Π) is to reach away
from the region—are as much contributing, as

1 Reading sfidakth instead of f yQdakth, ‘which is unity.’
Mr4 has nadfkfh, ‘ benefit.’

3 Or ‘forgives’ (bakhshéd6).

5 Mrgq and J have ‘he causes the thirsty to drink.’

CHAPTER XCIII, I15—XCIV, I. 269

Tistar is by causing rain for the region and the
good, to the aggrandizement of the many grades!
and the replenishment of the region and creatures ®.’

CuarTer XCIV.

1. And® those of the primitive faith, the ancients
of those acquainted with the religion‘, thus con-
sidered, ¢ha¢ in the spirit of life (αν δ) " there is

1 Or ‘to the great aggrandizement of the grades.’

* Reading dam, as in Mrq and J, instead of gadman, ‘glory.’
The chapter appears to break off here, without any reference to
the queries about hail and snow; but it is uncertain if any portion
of the work be here omitted (owing to loss of folios in some older
MS.) because the author does not always reply to all clauses of the
questions, as may be noticed in Chap. XXXVII. One reason,
however, for supposing that some of the text is here lost is the
allusion, in Chaps. XVII, 20, XVIII, 2, to a chapter no longer
extant in Dd.

5 The first eleven sections of this chapter are quoted from the
beginning of the sixth book of the Dinkard, which commences as
follows :—‘ The propitiation of the creator Afharmasd is even in
the benedictions of the religion of Masda-worship; this, too, was
the settled decision of those of the primitive faith. The sixth ook
is on a compendium (vasang) which was prepared by those of the
primitive faith to maintain about the sayings of the religion of
Masda-worship ;’ and then proceeds as in our text, with the varia-
tions and additional matter mentioned in the foot-notes. It is
hardly probable that these quotations were intended as a conclusion
to any reply, the beginning of which may be lost, as they refer to a
variety of subjects ; but they may have been selected by the author
as authoritative opinions sufficiently comprehensive for his general
peroration. At any rate they show that-the Dinkard must have
been in existence in its present form before the Ddistén-t Dintk
‘was written. All the MSS. have this peroration written con-
tinuously with the preceding chapter, without stop or break of any
kind to indicate a change of subject.

* Dk. has ‘the ancients of the wise.’ 5 Dk. adds ‘of men.’

270 pApisTAN-f Dinix.

a thought and one appointed who! holds the posi-
tion (g4s), avd there is a fiend who stops? the way ;
and in the thought there is a word appointed which
holds the position, azd there is a fiend who stops
the way®. 2. In the sfzrzt of life* is a thought and
Spendarmad® (‘bountiful devotion’) holds the posi-
tion, and the fiend Tarémat'® (‘scornful thought’) stops
the way; in the thought is a word and Ard? (‘the
righteous’) holds the position, and Varené ὃ (‘lust’)
stops the way; in the word is a deed and Dinéd ® (‘re-
ligion’), the good, holds the position, and self-conceit

1 Dk. has ‘which is appointed and,’ &c.

2 Literally ‘holds.’

8. It is evident from the context that something is omitted here,
and Dk. supplies the following :—‘and in the word there is a
deed for the appointed position, and there is a fiend who stops the
way. And in the spirit of life is a heart (val6m) and Vohiman
(“good thought ”) holds the position, and Akémané (“evil thought ””)
stops the way; and in the heart is a will and Srdsh (“attention ”)
holds the position, and Aeshm (“wrath”) stops the way.’ It seems
probable that the author did not mean to quote the latter sentence
of this passage.

4 Dk. has ‘and in the will.’

5 The female archangel, who is a personification of Av. spenta
Armaiti, and has special charge of the earth and virtuous women
(see Bd. I, 26, Sls. XV, 20-24).

5 Here written Tardkmatd (Av. tarémaiti); he is the arch-
demon of disobedience, also called N4finghas (see Bd. XXVIII, 14,
XXX, 29).

7 Av. areta, a title of the female angel Arshisang or Ashisang
(Av. ashis vanguhi, ‘good rectitude ’), whose name is given to the
25th day of the Parsi month (see Bd. XXII, 4, XXVII, 24, Sls.
XXII, 25, XXIII, 4).

® Av. varena, ‘desire,’ personified as a demon (see Bd.
XXVIII, 25).

» Av. daéna personified as an angel whose name is given to
the tenth month and 24th day of the month of the Parsi year, and
is also coupled with the names of other angels to form appellations

CHAPTER XCIV, 2--ὅ. 271

(khfid-déshagth) stops the way. 3. We men of all
descriptions! have to become very? cautious that,
while we do not desist from that way ὃ, we do not
go on to the way of the demons and fiends‘.
4. For the struggling of men® is ἐφ these three ὁ
ways and paths; axd whoever is saved in these
three*® ways and paths is saved from every place,
and whoever is misled there comes into the hands
of the demons and fiends’, and is thenceforth not
master (salita) of himself, except when he shall
do that which the fiends order him *.

5. And this, too, was thus considered by them,
that that nature only is good when it® shall not
do unto another whatever is not good for its own
self!°; and that wisdom only is good when it
thoroughly” understands ow to utilize the advan-
tage}? of that happiness which has occurred, and
shall 13 not suffer vexation 0” account of harm which
has not occurred ; and that intellect only is good which

for the 8th, rsth, and 23rd days (see Bd. XXV, 3, 11, 20, Sls.
XXII, 8, 15, 23, 24, XXIII, 4). Dk. omits the epithet ‘ good.’

1 Dk. omits the words ‘of all descriptions ;’ it also places ὃ 3
after § 4.

3 Dk. omits ‘very.’ 8. Dk. has ‘from the way of the angels.’

* Dk. has ‘go after the fiends.’

5 Dk. has ‘and the struggling of the fiend with men,’ and places
this section after § 2.

* Dk. has ‘such’ instead of ‘three’ in both places.

7 Dk. has ‘comes then to the hands of the fiends.’

* Dk. then proceeds with ὃ 3, ‘and we men have to become
cautious,’ &c.

» Dk. has ‘which,’ instead of ‘when it,’ both here and in the
next clause.

10 Dk. has ‘for itself.’ 1 Dk. omits ‘thoroughly,’

13 Literally ‘to eat the fruit,’ 18 Dk. has ‘does.’

272 DApISTAN-{ Dinfk.

understands that it does not understand that which
it does not understand.

6. And this, too, was thus considered by them,
that one is to become?! a friend of every one, and
this is thy nature?; also, bring them on into®
goodness, and this is thy wisdom; also, consider
them as thine own, and this is thy religion; also,
through them it shall produce‘ happiness, and this
is thy soul ®.

7. And this, too, was thus considered by them,
that, when ® oze shall do even that which he knows
to be sin’, that is disobedience, and disobedience
is the nature of the adversary; when ove shall not
do even that which he knows to be a good work,
that is cupidity (varendikih), and cupidity is the
wisdom of the adversary ὃ; azd when one shall do®
even that which he does not know fo de a good
work or a sin, until it comes fully το 19 42s knowledge,

1 Dk. has ‘it is the becoming.’ 2 Dk. has ‘ wisdom.’

5. Or‘through.’ Dk. omits this clause, substituting ‘ and this, too,
was thus considered by them.’

4 Dk. has ‘do thou produce.’

5 Dk. continues as follows :—‘ And this, too, was thus considered
by them, that nature is that which deceives no one, wisdom is that
which does not deceive itself, and religion is that which is whatever
knows where one should perform good works.’

4 Reading amat, instead of mfin, ‘which,’ in all three clauses
(see Chap. LXII, 4n); Dk. omits the word altogether.

7 Dk. has ‘shall not do even that which he knows to be a good
work,’ as in the second clause which it omits.

® This clause is omitted by M14, J, BK, and the oldest MS. of
Dk.; later MSS. of Dk. give it as follows: ‘should they do even
that they know to be a sin, that is lustful (varen 67k), and lustful
is the wisdom of the adversary.’

® Dk. has ‘ does,’

10 Dk. has ‘before it comes unto.’

CHAPTER XCIv, 6-8. 273

that is self-conceit, and self-conceit is the religion of
the adversary}.

8. And this, too, was thus considered by them,
that Aharman? would do everything for the injury
of Atharmazd, éué when it is done by him® 7¢ is
then an injury of him himself, avd an advantage of
Atharmazd; and Afhaymazd would do everything
for his own advantage, avd when it is done by him
at is then, indeed‘, an advantage of him himself, dz¢
an injury of Aharman ὅ.

1 In Dk. the following is here inserted:—‘ And this, too, was
thus considered by them, that in ome’s nature there is no wisdom,
éué in wisdom λέγε is nature, and in religion are both wisdom and
nature. It is known how to manage the affairs of the spirit by the
nature, they are preserved by wisdom, and the soul is preserved by
aunion of both. And this, too, was thus considered by them, that
shame is that which should not allow one to commit sin, and dis-
grace is that it would not allow to cause. And this, too, was thus
considered by them, that the essential thing of the primitive faith is .
freedom from sin. And this, too, was thus considered by them,
that one becomes diligent about that wth which ἀξ is conversant.
And this, too, was thus considered by them, that the good thoughts
that are in the records of the religion of every kind one should
always put fully into practice, so far as he understands ‘hem. And
this, too, zas thus considered by them, that Aftharmagd, the lord,
produced these creatures through 47s nature, maintains ‘hem through
wisdom, and forces them back to himself through religion.’

3 The evil spirit (see Chaps. II, 11, XIX, 1).

5 Or‘ when he has done it,’ which would be expressed by the
same words.

4 Dk. omits ‘indeed.’

5 In Dk. the following is here inserted :—‘ And this, too, was
thus considered by them, that people are to keep an eye most
diligently on the world_/or these three things: that which is realis-
able dy a sinner through sin, a follower made famous, and to beg
the recompense of good works from the spirits: and keeping their
eye on the world is said 20 de this, that τ ἐς Ae who observes himself,
so that @ part of whatever he really desires he should always per-
form. And this, too, was thus considered by them, that three

[18] τ

274. DApisTAN-? DfNix.

9. And this, too, was thus considered by them,
that a person of whatever description is to be kept?
in remembrance of the affairs of the spirit at every
period and time, and of the happiness of heaven and
misery of hell at that period when comfort, happi-
ness, and pleasure have come to him,

10. And this, too, was thus considered by them ἢ,
that happiness, indeed, would be there, in the
heaven of light®, when even here z¢ is so happy,
though, owing to many things*, Aharman—with
whom the happiness there is not connected—is
even here so happy at the time when distress,
vexation, and misery have come hereto; and this,
too, was thus considered, that evils, indeed, would
be there, in hell, when here is such misery, though
even here much of the earthly happiness of Adhag-

things which are very difficult to do are even such as these: one is
not to render the sinfulness famous by the sin; one is not to exalt
the opinions of the fiend, and the various sovereignties of the evil
one, for the sake of wealth; and one is to beg the recompense of
good works from the spirits, and not from the world.’

1 Dk. has merely ‘ keeps.’

3. Dk. has ‘ this, too, is to be considered,’ as a continuation of the
preceding section.

* Dk. omits ‘ of light.’

4 The oldest MS. of Dk. has ‘ though some of the much happiness
of AGharmazd,’ &c., as in the latter part of the section, omitting the
passage referring to Aharman and hell; later MSS., however, insert
a modified version of the omitted passage, and read as follows:
‘When even here σῇ is so happy at the period when it should be
distressing and the mischievous vexation.of much pain has come;
this, too, is to be considered, that misery, indeed, is the calamity
(4fatd) there, in hell, when even here #/ is so, though some of the
much happiness of Afharmazd,’ &c., as before. This interpolation
in Dk. is evidently modern (as the word 4faté is Arabic and not
Pahlavi), and was probably composed by a copyist in India who
was acquainted with the text of Dk.

CHAPTER XCIY, 9-13. 275

mazd—with whom the misery there is not con-
nected—is here so evil.

11. And this, too, was thus considered by them,
that that person is the more fortunate’, in whom
are soundness of body, happiness, and energy
(rayinisnd)?; who has done those things adout
which the last wish of him who departs from the
world is then thus: ‘I wz// strive to do more;’ and
whe shall have exercised much complete abstinence
from those things adout which his last wish, when
he departs from the world, is then such as ‘I well
strive to do less, and it would have occurred more
comfortably for my soul §,’

12. Do you good people of those of the good
religion of these countries of Iran keep in use the
laws appointed dy those of the primitive faith who
were high-priests, so that your bodies may become
more renowned, and your souls more perfect, in
the radiant supreme heaven which‘ is the seat of
Atharymazd and the archangels, of the angels and
all the guardian spirits of the righteous. 13. So these
are so many answers of the questions provided, and
are given explanatorily from the exposition of the
religion and the statements of the ae? A

᾿ Dk. has ‘ that ἃ person is most é fortunate’ t in that.

* Mrq and J have ‘are the appearance of health of body and
pleasure ;’ Dk. has ‘is the appearance of perfection.’

5. Dk. concludes as follows: ‘who kas done those things which
are done, about which oa Ais last day—when the things of the
world depart—his wish is then thus, that ‘more endeavour should
be made by me;’ and has exercised much abstinence from those
things adous which his last day’s wish is this, that the endeavour made
should not be made.’” The quotations from Dk. end at this point.

* Reading mfin, as in Mrg4 and J, instead of amat, ‘ when,’ (see
Chap. LXII, 4n.)

T 2

276 DApIsTAN-f pintk.

those of the primitive faith, and ave the nature of
the teachings ¢ha¢ Mandséihar, son of Ydd4n-Yim?,
pontiff (rad5) of Pars and Kirm4n*, and director
(farm4d4r) ὃ of the profession of priests, ordered to
write.

14. Steadfast in the propitiation and praise of the
creator Aiharmazd is the righteousness of obtain-
ments of prayers, perfect is Zaratdst, and one only
is the way 4 which righteousness obtains, the others
are no ways; homage to the exalted pontiff sen¢ from
the creator Afhavmazd, the heavenly, most righteous
Zaratist the Spitam4n.

15. Completed in peace and pleasure, joy and
delight; happy for him who reads, and happier for
him who keeps ἐξ in use and shall take his duty
therefrom 5, if they exist unto time eternal.

1 See p. 3, note 2.

3 The two southern provinces of Persia, bordering on the
Persian Gulf.

® This title seems to be always spelt in Pahlavi with ἃ in the middle
syllable, so that the form framapufr in Néldeke’s Geschichte
der Perser und Araber zur Zeit der Sasaniden, p. 9, must be looked
upon as an Arabic corruption, and the idea that it means ‘a pre-
ceder or one who has precedence’ can hardly be maintained.
It probably stands for farm4fdar, ‘a director or commander,’ not
in a military sense. It occurs also in Bd. XXXIII, 2, where the
title ‘great farm4dar’ is evidently equivalent to ‘prime minister,
or grand vazfr,’ but applied to a priest, as farm4d4r is here and
in Chap. XLV, 5.

* Reading r4s, as in M14, instead of ra, which is merely an
imperfect word. This clause of the sentence is a slight modifica-
tion of a well-known quotation (said to be taken from the lost part
of the H&d6kht Nask) which is often used in perorations.

5 Or ‘who keeps to duty and shall do his duty thereby.’

EPISTLES

OF

MANUSKIHAR.

I. TO THE GOOD PEOPLE OF SiRKAN.
1. TO HIS BROTHER, ZAD-SPARAM.
Ill. TO ALL OF THE GOOD RELIGION IN IRAN.

A.D. 881.

OBSERVATIONS.

1. For all divisions into chapters and sections the translator is.
responsible, as the manuscripts are written continuously, with very
few stops marked, and even those are often misplaced.

2-6. (The same as on page 2.)

4. The manuscripts mentioned are :—

BK, an old imperfect copy of K35 written in Kirm4n, but now
in Bombay.

J (about 60 years old), belonging to Dastfir Jamfspji Minochi-
harji in Bombay.

K35 (probably written a.p. 1572), No. 35 in the University
Library at Kopenhagen; upon the text of which this translation
is based.

Miro (about 150 years old), a Persian Rivayat, No. 10 of the
Haug Collection in the State Library at Munich.

EPISTLES ΟΕ MANUSKTIHAR.

EPISTLE I.

TO THE GOOD PEOPLE OF SIRKAN.

THrouGH the name and assistance of the creator
Athaymazd and the whole of the sacred beings,
all the angels of the spiritual azd the angels of the
worldly existences.

A copy of the epistle of the priest MAnfséthar },
son of Yadan-Yim, which was composed by him for
the good people of Sirk4n?, on the contents of the
precepts (vigtr-kavd6) which the priest ZAd-
sparam ὃ, son of Yddan-Yim, prepared.

Cuapter I.

1. Jw the name of the sacred beings, who sent
you a soul with long life, with provision for proper
progress, and with the protection of increase of
righteousness and wisdom, may such works and

1 The high-priest of Pars and Kirm4n (see the heading to Dd.,
Ρ. 3):

3. Written Sirk4n once, Sirk4nd twice, and Sirgénd four times,
in these epistles. It was a town of considerable importance in
former times (see Ouseley’s Oriental Geography, pp. 138~145),
about thirty parasangs south of Kirmé4n.

* He was high-priest of Sirkan and brother of M&n(@séthar (as
expressly stated in the heading to Ep. II), both being sons of the
same father.

280 EPISTLES OF MANUSK{HAR.

mysterious dignity, encompassed with! happiness,
now possess increasing prosperity and a complete
share of pre-eminent welfare and great exaltation in
both worlds.

2. The epistle? which was wisely, properly, and
with religious demeanour ordered by you, and sent
by a courier (patk65), Aas come, and as enveloped
and assailed (gastd) me, indeed, with appalling
intelligence on other subjects; and if even a por-
tion® of the vast importance and great value, as
regards your heavenly concerns, arrangements, and
natural and unpremeditated (avartk) prodigies‘,
which are for my knowledge, for the sake of
courteous (drid@ik) information, de owing to in-
telligence for which the courteousness and proper
courageousness are among you, special pleasure is
received therewith. 3. And praise is, thereupon,
recited by me to the sacred beings, as regards the
conflicting affairs even of this disordered (σ᾽ ἃ πιὰ
zisntk6) existence; worldly possessions, as much as
are suitable for the assistance of wisdom, are proper®,
and the gift of virtuous pleasure is the gain of the
undeserving good work oy prayer they (the sacred
beings) shall accept; it causes aggrandizement and
is as deserving as even that which the decision of

1 Or, ‘sent down in,’ according as we read parvastd or frdésté.

* An epistle complaining of certain heretical teachings of their
high-priest, Z4d-sparam, which is no longer extant.

8 Reading va hat vAhar-ié.

4 The epistle which he had received from his brother, Z&d-
sparam, some time before, seems also to have mentioned certain
omens (see Ep. II, i, 3).

5 J omits shA&yedé, ‘are proper, because it follows the other
sh4yed, ‘are suitable;’ but it is not always safe to assume that the
repetition of a word is a blunder.

EPISTLE I, CHAPTER I, 2--5. 281

the wise has said about Ζ22, that even from the
management of disordered possessions which are
impaired ¢here is advantage through the power of
wisdom ; and they (the sacred beings) select and
cleanse and uplift the good works zz such manner
as a precious stone (sag khél) from the water, and
gold brocade! from the dust.

4. My pleasure, also, is as much increased through
the information due to the same courtesy, and 7
have a new and great desire for the arrival of
information, continuously from henceforth, about
the perfect courageousness, enduring humility, good
works, worshipping, favouring position, and eager-
ness of soul of you who Aave recounted your great
thoughtfulness for religion and have provided good
works.

5. On account of the universal renown (aspdéha-
rak4nih) of the good people of Khvantras 5, which
is yours, owing to the favour that is your complete
happiness, ardently ad joyfully most desired, and
constantly so, when ¢here are opportunities of seeing
you—though it is supposed ¢o de the advantage of
your own religion, joy of soul, courteousness, and
proper constancy—since my will veszdes among you,
you make known aad command my actions, through
the will of the sacred beings.

1 Reading dipaké-f zahaba.
* The central region of the earth, containing all the lands best
known to the Iranians (see Dd. XC, 3).

282 EPISTLES OF MANOSKIHAR.

Cuarter II.

1. Then comes that itself! which is dictated ἐπ
the middle of your epistle, azd, thereupon, it lays
hold of me, and, owing to its hellish gloom, pallid
appearance, and hellish effect, benediction is per-
plexedly dispensed by me in terror for my heart and
mind; I fave, also, grievously repented, as regards
my own former arrangements in my warfare of
violence—which were undeceptive in the balance
pertaining to Rashni*—of any real falsity of the
co-existent oze® I may have produced.

2. Responsible for the malice aad annoyance of
unjust kinds which are encountering ws is the fiend
of great strength, who is unobserving, seductive,
astute in evil, eager for causing annihilation (gastd-
kfin-varen), avd full of deceit, so that z¢ is possible
for him to render doubtful, when so deceived, even
him who is most a listener to essential righteous-
hess, most desirous of steadfast truth, most perform-
ing proper religious customs, most acquainted with
good ideas, most amazingly careful of 42s soul, most
approved in the most wounding hell-brought conflict,
and most at home (khdnagtktfm) in truth of all
kinds, and to show him a semblance of reality in
unreality, avd of unreality in reality. 3. Just as
even that similitude which is mentioned in revela-
tion thus: ‘He intends righteousness aad considers

1 J has ‘the writing.’

3 See Dd. XIV, 4.

3 The evil spirit who is supposed to be, for a time, co-existent
with the beneficent spirit of Adharmasd,

EPISTLE I, CHAPTER II, 1--5. 283

about it thus: “A good work is done by me,” and
he acquires fiendishness—that is, it becomes a
source of sin for him—who shall bring forth water
without holy-water to ome contaminated by dead
matter (nas-hémand), or who shall bring ¢¢ forth
without holy-water on a concealed or dark place in
the night?’

4. And about this I have no doubt, that the wish
of that spirit is not coincident with righteousness,
for it is realised, understood, amd known that, a$
regards his own creatures, he is not careful for the
proper movement of body and for the long living
of life; so that the furtherance azd continuance of
these, which are his original resources of body and
activities (khap4r4n36) of life, become, for him who
is among them (the fiend’s creatures), an increase
of the propitiation of the sacred beings, of the
practice of religion, and of the advancement and
benediction of the teachings of just high-priests 3,
5. /¢ is also manifest from the constantly-operating
arrangement of manuseripts and synodical state-
ments, about which Afarg* wrote without falsifying
the religion amd apart from controversies; because
among them (the fiend’s creatures) is Ae who has
said they are like unto that which is now written

1 Quoted from Pahl. Vend. VI, 194-196, with some slight varia-
tions from the existing text. The meaning is that it is quite
possible to commit sin by doing a good action in an impropet
manner.

5 That is, even the wicked, when they seek welfare, have to take
to teligious practices.

* A commentater whose opinions are frequently quoted in the
Pahlavi translations of the Avesta (see Sls. I, 3). J has ‘about
which the splendour (afrand) of the religion is without falsehood.’

284 EPISTLES OF MANOsKfHaR.

by him himself about it, and it has arranged much
deliverance from sin}.

6. Of this, too, I am aware, that, except there
where a purifier is in no way reached, his great
duty—which is just the purification zz which there
is a washer who is cleansed (mastd6) in the reli-
gious mode for the profession of the priesthood—
is then a means which the high-priests should
allow*. 7. A washing which is not religiously
ritualistic is ranked as an operation among the
useless ones; ἐξ ἐς vicious and grievously criminal,
because the special means which, by preserving the
soul ὃ, is the perfect happiness of men, is the puri-

1 That is, any one who explains the scriptures in a new fashion
to suit his own purposes, which he thereby represents as beneficial,
is merely carrying out the wishes of the fiend. The author is here,
referring to the heretical teachings of his brother, regarding purifi-
cation, which are further described in the sequel.

2 That is, whenever a properly-qualified purifier is procurable,
the priests should require him to purify any one who happens to be
defiled by contact with dead matter by means of thé Bareshnfim
ceremony (see App. IV). It appears from the sequel, and from
Eps. II and III, that the heresy of Z4d-sparam consisted chiefly of
a misinterpretation of Vend. VIII, 278-299 (see App. V), which
passage directs that a man in the fields, who has touched a corpse
not yet eaten by dogs or birds, shall wash himself fifteen times with
bull’s urine, that he shall then run to some village, asking three
different men on the way to cleanse him with the proper ceremony,
and if they decline they each take upon themselves a share of the
sin; when arrived at the village he shall ask a fourth time to be
cleansed, and if no one will perform the ceremony he must wash
himself with bull’s urine and water in the ordinary manner, and
shall be clean. The erroneous teaching of Za4d-sparam was that
the fifteen times’ washing was sufficient, without the subsequent
ceremonial cleansing ; and the object of these epistles was to com-
bat that view of the law.

_ 5. The ceremonial purification is supposed to cleanse the soul,

EPISTLE I, CHAPTER II, 6--12. 285

fication of men. 8. /¢ is said': ‘The purification
of men cleansingly is a something (attd) for the
soul that should be after perfect birth; when they
have been fully born the purification of others is the
one thing which is good for the soul.’

9. And it is shown zw another place that it is
possible to obtain possession of purification also for
the soul through purification of the body, even as
it is said that a purifier is requested by him.
10. And it is necessary for him to speak thus: ‘I
have thus stood close by the body of him who is
dead; I am no wisher for z¢ by thought, I am no
wisher for ἐξ by word, I am no wisher for ἐξ by
deed; which is the reason—that is, on account of
pollution—it is not possible to seek good works by
thought, word, or deed, and it demands purification
for me, that is, wash me thoroughly?!’ 11. As it
is thereby declared that when he whose body is not
purified, until they thoroughly wash him, is not able
to seek good works by thought, word, ov deed, and
is not able to purify his soul, it is then a matter for
the truly wise 20 seek even for purification of the
soul by the purification of the body, for whose
religious purification are those ¢hings which are
unsubdued (asikand) in the religious ritual.

12. When these are thus the statements of former
upholders of the religion and high-priests of the
religion, he who is more intelligent azd more active

whereas ordinary washing cleanses the body only, and is spiritually
useless.

1 In Pahl. Vend. V, 65, X, 35, being a translation of a quotation
from the Gathas or sacred hymns (Yas. XLVII, 5, c).

3 Quoted, with some variation, from Pahl, Vend. VIII, 283, 284

(see App. V).

286 EPISTLES OF MANOSKfHAR.

in the religion of the Mazda-worshippers in every
house, village, tribe, and province—and, very much
more the man who is righteous, of fluent speech,
speaking the truth, who Aas chanted the sacred
hymns, acquainted with the ritual, trained for the
work, of renowned disposition, and a friend of the
soul—is competent for the purification which ἐξ is
very important to prepare, to think of, and to
promote.

13. When the period is so unworthy, the fiend
so abundantly contentious, and the hasty preparer
of holy-water of such base origin (dds-vékh)!—
which happens, moreover, when the good are equally
low-minded (ham-bAsté-minisnd)—we strive for
what encourages the preparation of that even which
is a collectively virtuous profession. 14. Then, too,
there remains such rising in strength of many new
things from very many countries, which is particu-
larly grievous distress and danger to us; they
deliver tokens of them to us applaudingly, and the
expansibility of the words of the delivering diffuser
of these and also other religious customs, as the
sacred beings’ own persistency and complete glory,
is a great and powerful capability.

Cuapter III.

1. This, too, I am begging of you, that you may
be desiring the truth, and ¢sa¢ Vohtiman?, who,

1 This seems to be an allusion to the unworthiness of some of
the priests of the period (compare Ep. II, i, 13; v, 14).
* The archangel personifying ‘good thought’ (see Dd. ILI, 13).

EPISTLE I, CHAPTER II, 13:11], 6. 287
when a ruler (shah) of yours, is an interpreter
(p4£0k5) about the writing which? I write, may as
regardfully and accommodatingly observe and direct
as the variety of dispositions permits. 2. For you
are of like opinion with me, to inform again the
most initiated?; so that I am more steadfastly-
determined (afsttk4n6-minisntar) thereon, 3. And
if there be anything that seems to you otherwise,
direct some one to point z¢ out again, with the reason
for maintaining z¢ which occurs to you, just as a
household companion is a responder avd has spoken

. again for the sake of pointing out again; for there
are many reasons, on account of which your kindly-
regardful observation is needful, which are to be
written about.

4. The first is this, that the penmanship of the
spirits is not the profession of me and others’; and
as to him by whom a theory (farh4ng) not univer-
sally operating is disseminated, which is dzstinct
from his more indispensable occupation, ¢here is
then no command for his teaching and apostleship
therein. 5. On that account, too, the wise ad the
seekers for truth uphold the body of opinion about
the statements of the writing of the spirits‘, and,
therefore, direct less of the ingenuity of preparing
again the penmanship of various tidings.

6. The second is this, that, in the distress
(dahyakd) of this grievous time, he to whom

1 Reading ¢ instead of va, ‘and.’

2 That is, to severely admonish their high-priest, as he does in
Ep. II.

> That is, he disclaims all pretensions to inspiration on the part
of himself and his contemporaries.

4 The inspired scriptures.

ST τασα οἰ a eb ee ee Ee, eS ge Re eee es ee ee ee ee, a Cet emer (PERSE! Corey

288 EPISTLES OF MANOSKfHAR.

adherence and much indebtedness even as to his
forefathers have remained, is well-lamenting, owing
to the proposals (d4dan6) of the unfriendly, and
much harm has occurred through the conflicting
(Ardtkd) offer of remedies and lawful provision of
means, full of trouble, except, indeed, to the up-
holder of religion who is more worldly-managing ;
and investigation by opponents is grievous danger,
full of things inopportune avd unnecessary for
accomplishment.

7. The third is this, that a wise maz who is
a high-priest of the spirit-retaining? religion and
acquainted with opinions, when also himself pro-
perly humble, fearless, and benedictive in the world,
is then even, owing to his estimating* pardonings
and \ong-continued dexterity (dér ztvaéakth),
united with the good creations in affliction and
vexation. 8. And, on account of information about
the worldly and spiritual misery of former evils
of many kinds—always as much in the religion,
and in the thoughts of others‘, as one delivers up
his heart to ingenious verbiage and for the prepara-
tion of phrases—he speaks as in the question 222
revelation, thus®: ‘“Who in the bodily existence

1 Referring to the risk of unfriendly and destructive criticism of
the scriptures.

* J has ‘spirit-observing,’ by changing girisnd into nigtrisnd.

5. Reading andasth; the reference being to the sympathy ac-
quired by a high-priest through performing his duty of appointing
atonements for sins confessed to him.

4 Assuming that afsané stands for afs&nd.

δ᾽ J has only ‘as one speaks out his heart for ingenious verbiage
and phrases, thus.’ The question and reply here quoted seem to
be no longer extant in the Avesta.

EPISTLE 1, CHAPTER III, 7-0. 289

is more quickly fortunate ?” azd it is answered thus:
“The youth who is observant azd humble, O Zara-
tdst! who, as regards both that which has happened
and that whzck happens, also sees that which is evil
and good with gratitude, just like that also which
happens unto another ;”’ because he knows this, that
from this is a benefit, for he knows happiness and
also misery’. 9. The glorified leader of those of
the good religion, Hér-Frévag?, son of Farukhd-
zad, wrote: ‘It is he understands the consequence
of his own action; and 7¢ is his great household
attendant, and the worldly desire provided at the
Kinvad bridge*® becomes less watchful.’

10. The fourth is this, that 1 am more universally
hoping about the property of the profession and the
much duty fit for the truly wise, zz such manner
as even that zz which the glorified and greatly-
learned leader of those of the good religion, YAdan-
Yim 4, son of Shahpdhar, always urged on a priestly
man with many sons avd equally clever ® discourse.

1 It is doubtful whether this last clause be a portion of the quota-
tion, or not.

3 This name is corrupted into Hé-Férvag in the MSS., but Atdr-
Frébag is probably intended. He was the compiler of a great part
of the Dinkard, and is also mentioned in Dd. LXXXVIII, 8. The
names Atfr and Hér are synonymous, both meaning ‘fire’ The
passage quoted in the text has the same form (beginning with the
word hé6mand, ‘it is’) as nearly all the sections of the third book
of the Dinkard, but it has not yet been discovered among them.

3 Here written Kis-vidarg (see Dd. XX, 3).

* So written in J, but K35 and BK have the syllable dan some-
what corrupted. The person meant, both here and in Chap. VII, 5,
was probably the author’s father, though Bd. XXXIII, 11 seems to
make Yfidan-Yim the son of Vahram-sh4d.

* Reading ham-g6k6, but J has ham-dfidaké, ‘of the same
family ;’ it also omits several other words by mistake,

[18] υ

eee eT UE EE = ee ee, eee --

290 EPISTLES OF MANOsK{HAR.

11. That was through my instigation, alone and
with little assistance, in the beginning; and, on
account of the deficiency of warriors 1, the abundance
of opponents, the very rapid arrival of disturbance,
and the fourfold supplication for keeping away the
ruin ov hasty unlawful maintenance of the fires of
the Mazda-worshippers, my constant distress is such
that most of my time speaks of the same subject *%.
12. They may leave the abundance of despondency
and thoughtfulness of the bodily existence to such
remedial writing of his, unto whom the pleasantly
comfortable thought of an evaded (vitrikht6) seizure
is requisite, but ¢here is little worldly leisure for me
for writing more 2% this direction (han4-runtar).
13. And specially in this passing ¢¢#e—when, alike
limited by the coming of the period of giving daily
supplies to the performers of worship, and ὄν the
ever-triumphant fire and z¢s produce’, it was neces-
sary for me to go to Shiraz* on account of some
indispensable provision of means—the work was
much avd the leisure little.

1 From this and Ep. II, v, 14 it would appear that the priests at
that time maintained a body of troops for the protection of their
followers.

3 That is, regarding the proper maintenance of the priesthood,
which had already engaged his anxious attention during the life-
time of his father.

® The word var may either mean ‘ashes’ (see Sls. II, 49),
alluding to clearing out the fire, or it may mean ‘ordeal’ (see Sls.
XIII, 17).

* See Dd. I, 17. This name is written Shirésé once, Sfras&
thrice, and Sir4sé four times in K35. Man@séihar appears to have
come to Shiraz on this occasion to hold a general assembly of the
priests and kading members of the community, and he wrote this
epistle from that city (see Ep. II, i, 11; v, 10).

EPISTLE I, CHAPTER 1Π,|11-17. 201

14. The fifth is this, that the custom of providing
for all the duties even of the sacred fire (ἃ τ 7) by
me, and my own desire}, trained hand 2, unhardened
mind, and unhardened heart for managing many
things should have become the joy of my mind.
15. Then, too, from aving read such writing and
such news the healer of distress would be thoroughly
connected with my heart and mind, owing to which
my intellect would have become quickly fatigued
(m4ndak36) by a limited preparation of phrases.

16. The sixth is this, that even he who is a
rescued ὃ and better-operating (hi-d4gtar) man—
when, owing to the writing of a learned man of the
realm who is desiring the truth, 4e is so perplexed 4
on account of a doubt of increasing the after-tearing
of the same perplexity—Aas no doubt of the falsity
and little training existent in the worldly.

17. The seventh is this, that if none of these six
of which I Aave written should exist, even then your
approved cleverness (stvagd4rth), extolled freedom
from strife, hereafter-discerning and complete mind-

1 Reading kAmaké, instead of the unintelligible kam fin.

3 The MSS. omit the last letter of yadman.

8 That is, delivered from contamination or sin; vfrikht6 is
probably to be traced to Av. vit+irikhta, rather than to vi+-
rikhta (Pers. gurékht).

4 K35 has a blank space here, and again a few words further on,
but it is doubtful if any words be missing. The spaces are filled
up in J and BK, apparently by guess, as follows: J has ‘he sees
so perplexing a chance, concerning which, owing to the increase
of after-tearing of the same perplexity and the arrival of evil, Ae is
doubtful, Aas no doubt,’ &c. And BK has ‘ he is so perplexed on
account of no doubt of the falsity and little training /haf existed in
the worldly for increasing the after-tearing of the same perplexity,
has no doubt, &c.’

U 2

292 EPISTLES OF MANOsKfHAR.

fulness, practised? attention to the good, and much
affection ? for the faithful—so kindly regarding, truly
judging, avd with a liking for praising (sridand), as
regards whatever I write truly azd with true con-
viction—are, I consider, to make provision, and have
realised a preparation striven for.

Cuapter IV.

1. I have also seen the spiritual life*in the writing
which is in such statements of incompleteness 4, and
owing to the same reason they should not cease
from the operation® of washing you—whom may the
angels protect!—with the Bareshnim ceremony ὃ.
2. Because the ancients have said that, when it
shall be discarded from use, every water, fire, plant,
righteous man, avd animal, and all the creatures of
Athaymazd are afflicted, diminished, and made to
leap away. 3. As it is said in revelation that, as fo
him who stands dy a dead body upon which the
Nasfs? λας rushed®, ‘anusdéd zt, Spitama Zara-

1 J has bOrafdaké, ‘extolled,’ instead of varsidak4, ‘practised.’

3 Reading dikhsharmfh asin J; the other MSS. have m instead
οἵ.

8. Reading did ahvéth; but it can also be read stih4ndth, in
which case the translation would be:—‘And my worldly condition.’

4 Meaning the incomplete kind of purification which their state-
ments complained of, or his referred to.

δ᾽ K35 and BK omit the r in kardaké.

5 See App. IV.

7 The fiend of corruption (see Dd. XVII, 7).

® The three Avesta passages here quoted, with their Zand (Pah-
lavi translation), are from Vend. IX, 161-163, and are freely trans-
lated (trans. D) thus:—‘It grieves the sun, indeed, O Spitama

Fes στο ee Ἄνα ταν - ὐπασα.μαυ ϑεϑι κυπσαοοὶ ee in!

EPISTLE I, CHAPTER IV, I-3. 293

thustra! aésha yA! paiti-irista avad? hvare
4-tapayéiti®, anus6 hau mau, anusé avé st4ré4
—discontentedly, moreover, O Zaratist the Spita-
man! does the sun shine upon him who Aas deen by
the dead, so discontentedly [does the moon]$, thus
discontentedly do the stars—khshn4vayéiti zt,
Spitama Zarathustra! aéshé πὰ γὸ yaozd4-
‘thry6, yad aétem® paiti-iristem fra-nasim ke-
renaoiti—the man who is purifying propitiates
them, O Zarathst the Spttam4n! when he operates
on him who has been by the dead, on whom the
Nasis is put forth, azd he has become farted from
the sacred twigs ’—he propitiates fire, he propitiates

Zarathustra! to shine upon a man defiled by the dead; it grieves
the moon, it grieves the stars. That man delights them, © Spitama
Zarathustra! who cleanses from the Nasu those whom she has
defiled ; 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.’ The Avesta text is given according
to the standard edition of Westergaard (IX, 41, 42), and all variants
of any importance, in the three MSS. here used, are mentioned in
the notes. These passages are also referred to in Ep. II, iii, 5.

1 K35 and BK insert the last three words, anus6é 4v4 staré,
here.

3 J inserts γᾶ here.

5 J has 4-tApayaéta, but K35 and BK omit the word.

4 K35 and BK have khshathr6-chinanghé, ‘of a desire of
authority ’ (which occurs in Fravardin Yt. 112 as the name of a
man) instead of avé st4r6, which they have inserted earlier. They
also leave a blank space for the words maman akhfrsandthé,
‘moreover, discontentedly’ (which begin the Pahlavi translation), as
if they were descended from a damaged original.

5 All three MSS. omit the words in brackets, which are neces-
sary to complete the Pahlavi version.

* K35 and BK omit aétem.

7 J has ‘who has become polluted,’ which separation from the
sacred twigs (see Dd. XLIII, 5), or other ceremonial apparatus,
implies. The phrase is omitted in Pahl. Vend. IX, 162.

294 EPISTLES OF MANOsKfHAR.

water, he propitiates animals azd plants!, he pro-
pitiates the righteous man?, he propitiates the
righteous woman, both of them,’ as im the Avesta®
of it:—khshnavayéiti 4tarem, &c.

4. When ¢kere is no purifier all the angels of the
worldly existence become afflicted and dissatisfied ;
and religious purifiers who are intelligent are even
now not to keep backward the work of purification,
just as 12 has come to them by practice from those
of the primitive faith, and are not to diminish it.
5. To change a good work properly appointed they
shall not accept a law which is not right, a good
work not properly appointed‘; not to do the work
thereof is accounted very sagacious and perfectly
wise; and through your freedom from inferiority 5
the glorifying, commendation, praise, and blessing
are your own. 6. For it is said that in all the work
of forming and maintaining the law (dAdist4nd)
those of the primitive faith weve very greatly parti-
cular about every single thing; and as ¢o the whole
operation of that proceeding into which they ave
entered, those of the primitive faith have become
aware of the power which veszdes in true authority.
7. But, otherwise®, the routine which is brought out

1 J has ‘he propitiates plants,’ as in Pahl. Vend. IX, 163.

* Literally ‘male.’

35 The initial words of which here follow their Pahlavi translation,
instead of preceding it.

* J omits these six words.

5 Reading afrétarih, as in BK; K35 had originally avartarth,
‘pre-eminence,’ as in J, but the copyist wrote afré (=aparva)
over the avarta, as a correction, leaving it doubtful whether he
meant afrétarfh or aparvarth, ‘want of education.’

5“ That is, unless confirmed by the decisions of the ancients.

EPISTLE I, CHAPTER IV, 4-9. 295

from revelation! and the teaching of the high-priests
is then not authorisedly changed by that priestly man
whose decree of the fifteen? washings is written in
your epistle®; because, on account of the whole and
any perversion (gastakth) of the same writing, not
of similar utterance with revelation, before which
the custom did not exist, I am without doubt as to
that decree.

8. And in it*, moreover, is written, declared, azd
contained (vangidd) that once washing is men-
tioned5, until a purifier comes who is acquainted
with the ritual, who washes just as declared in reve-
lation. 9. Zo de so washed I consider just as a
thing for which he is even now as 27 were a purifier
who is a good washer ‘®, that of which ἐξ is written
below and clearly realised that it should not be
decreed ; and through the scanty deliverance written
therein’ 22 is manifest it would not be the statement
above ®.

1 J has ‘which is brought out with knowledge of the puri/ing
cup (tastik), with preservation of faith, avd with manifestation from
revelation.’

* All three MSS. have ‘sixteen’ in ciphers, but it is evident that
ZAd-sparam and his erroneous teaching of the sufficiency of fifteen
washings (see Ep. III, 1, 2) are here referred to.

* Reading semag, a Huz. hybrid for ndmak.

4 The decree of Zad-sparam, apparently.

* Referring probably to Vend. VIII, 299, which provides a
washing for the polluted person by himself, if he can find no one
willing to purify him (see App. V).

4 That is, for such a purpose any ordinary washer would be
sufficient.

7 In Pahl. Vend. VIII, 299, which states that, although pure
enough for ordinary purposes, he must still abstain from engaging
in ceremonies for others (see App. V).

* That is, it is very different from the propitiation mentioned in ὃ 3.

296 EPISTLES OF MANOsKTHAR.

10. If learned knowledge, ve/ating both to that
about inferior matters (agirtarth4) and that about
superior matters, de! true authority praised and de-
clared by the great primitive faith, former high-priests
and those newly arisen (navakgandak4n6) would
be and would have been similarly forward; then,
too, it would exist not so much with the priestly
men of the time as with the learned officiating
priests (magépat4n) of Adhaymazd who have been
before. 11. And when, moreover, all the Avesta
and Zand are easy fo a priest®, pre-eminently
acquainted with the liturgy azd a supreme Zaratdst,
he has attained uxto, and should remain with, Adhar-
mazd and? the officiating priestship of Atharmazd,
and the supreme, world-managing, religion-observing
(hd-din-nikah) sovereignty as to religious trea-
tises‘. 12. To change then their practice in the
law would be entirely an outcry apart from deliber-
ation, and a like violation of the unanimity of the
spirits who are the heads azd guardians® of the
religion, and of the unanimity of the source of
opinion of the good themselves, for the sake of
what ἐς not acceptable.

13. But the statement above ® is, was, and w7ll be
that which remains a good idea well considered by
them with the centre of thought, as to z¢s well-

1 J has ‘because if even for that about superior matters, ac-
quaintance with religion, and learned knowledge ¢here be,’ &c.

* That is, when he knows all the scriptures and commentaries by
heart.

5 J omits ‘Afharmasd and.’

* That is, he has full authority to interpret the scriptures.

ὁ Reading sar4n sard4rAn, but in K35 the two words overlap,
so that sar-sard4r4n, ‘head guardians,’ might be intended.

* Probably referring to the quotation from the Vendid4d in ὃ 3.

EPISTLE I, CHAPTER IV, 10-17. 297
operating characteristics, just contention, and com-
plete powerfulness. 14. Also from the teaching of
just high-priests, through the preservation of much
evidence, and ascertained for the members of the
assemblies of various provinces (shat76é shatr6), are
shown the opinion avd experience of most priestly
men; and to make the various districts (kdstakd
kfistak6) thrivingly steadfast, an unperverted one
should be set up in all four quarters (padké6s) of
the same province.

15. And a semblance of it is apparent even from
that which the glorified Nishahpdhar, the supreme
officiating priest!, and also other officiating priests
of Atharmazd have said, ¢hat one ts not to change
any teaching of theirs thereon after z¢ zs provided,
and not to render useless the statements of other
authority thereon. 16. But that which they should
accept from them as a certainty is to maintain the
statements of other high-priests as pre-eminent ; azd
not to change the operation of statements of another
description 4as appeared lawful. 17. Even so it
was as that same Nishahpthar, in the council of the
glorified (anédshakd rfib4né) Khisr6%, king of

1 This mébad of mébads is mentioned in Pahl. Vend. III, rgr,
V, 112, VI, 71, VIII, 64, XVI, το, 17, AV. I, 35, and twenty-four
times in the Nirangistén (see Sls. I, 4n). His name is spelt in
various ways.

3 King Khfsr6, son of Kav4d, who is best known by his title
Néshirvan, or Anéshirvan, ‘immortal-soulled,’ reigned a.p. 531-
579; and the statement that Nishahpfhar was one of his coun-
cillors (made little more than three centuries after his death, and,
therefore, probably correct) is of considerable importance for fixing
a limit to the age of those Pahlavi books in which he is mentioned.
These books are the Pahlavi Nirangist4n, a late recension of the
Pahlavi Vendidad, and the Book of Arda-Viréf, in which last it is

298 EPISTLES OF MANOsxfHAR.

kings and son of Kav4d,—by preserving old things
(lig 4n6)—showed that way on whose thoughts they
are established, and wrote them unaltered, so that
such thoughts thereon became as z¢ were decided ;
and their thoughts thereon, after such decree of his,
have so become unanimous. 18. Through the im-
portance of Ais assured rank, and the rest which
was said by him in the work of sustaining the
faithful, he maintains as much as the other state-
ments, one 4y one, from the deliberative teaching
of those high-priests.

CyHaptTer V.

1. That writing which comes amid the writing of
your epistle is a correct fragment! as regards the
nothing in which one is to change the operation pro-
perly maintainable, and it is becoming; because, if it
be even for him, by whom it is written from the

stated that Viraf was called by the name of Nikhshapfr by some.
From the statements made in our text it seems probable that the
council was employed in revising the Pahlavi Vendidad, in which
they were careful not to erase the opinions of older commentators,
and thus confirmed their statements by their own authority. It is
possible that this council was that mentioned in Byt. I, 7, where the
name Nishapfr also occurs, but whether it refers to a man or a
city is not quite certain. This council, which seems to have been
summoned for condemning the heresy of Mazdak, was held pro-
bably two or three years before Khfisré came to the throne (see
Néldeke: Geschichte der Perser und Araber zur Zeit der Sasaniden,
Pp. 465).

1 Reading bangisnth, but it may be bdgisnih, ‘deliverance
Jrom contamination” The reference is to the decree of Z&d-sparam
mentioned in Chap. IV, 7, the ‘writing’ alluded to in Ep. II, ii, 1;
iii, 1.

EPISTLE I, CHAPTER IV, 18—V, 4. 299

statements of Médydék-m4h, Afarg, and Séshans’,
the several statements avd teachings of the same
high-priests, yet then the elaboration axd publica-
tion thereof are not such as that which is sent down
by his further elaboration*. 2. And thereby it as
seemed manifest ¢ha¢ ἐξ is sent so that a wish for the
spirit may proceed from the truth of zés minister
(pad6), or from his thought for the desired decision;
or his understanding may be of that kind which is
warped (vukist5), as though he believed it as other
than the exposition of the religion and the teaching
of the high-priests. 3. But until the unparalleled
arrival of Sésh4ns? any one not sharing in complete
knowledge is not appointed unto a patron spirit
(ahvé), and the fiend specially contends more ex-
perimentally with the thoughts of the high-priests
of the religion for a religious decision.

4. And even the recompense of community‘ of
property is that when ome gladly observes pure
thoughts; azd the swift action of voluble (ρ Ὁ)
speakers and kind regard of religious characters for
deliverance® and for the noticeable undeceitfulness
of the same spirit*—which is itself the desire of
settled observation that is in it for the sake of the

1 The names of three of the commentators whose opinions are
most frequently quoted in the Pahlavi Vendidad (see Sls. I, 3).
Each of them appears to have written a complete ‘teaching’ or
dissertation upon the ceremonial laws, from which the quotations
are taken (see § 6).

3 That is, in collecting the opinions of the ancients, he has
twisted them so as to suit his own views.

® The last of the future apostles (see Dd. II, ro), not the com-
mentator of the same name mentioned in § 1.

4 Literally ‘fraternity.’

5 From pollution or sin. 5 See 2.

300 EPISTLES OF MANOSKIHAR.

same kind of full religious diffusion—are the swift
action of the patron spirit, which, for the sake of
preparing him for a deliverance that is not falsifying
revelation ad zs without disputants, is a kind regard
for the deliverance itself of 47m whose spiritual life
(ΒΚ) it is.

5. As ¢o that which is thought by him’ of those
deliverances sent down, completed, azd announced,
I consider more particularly about the meaning of
one thing, which is their solemnized observance.
6. The solemnized observance of Médyék-méah is in
the teaching? of Médyék-m&h, and those of Afarg
and Séshans are each one meditated and indicated
in a teaching ; and the pointedly superior position
of each one of them is mentioned by him in Aes
statement of any teaching and of the decision set
up. 7. Also with a kind regard for his own choice
he Aas thought it (the former teaching) imperfect,
and, on account of what was not attained by it—
which was a re-explainer of the same good ideas
provided—z¢s dissimilarity to it is not unnoticed 8,
8. But when one hears the re-explainers of a true
reply he is well protected (hQ-zinhartd5) by com-
plete mindfulness‘, avd is himself confident that the
teaching of Médyék-méh is not the whole statement
of Médyék-m4h, for there are many opinions of

1 Zad-sparam the writer of the decree mentioned in § 1.

3 The word &4stakd means usually a written course of teaching
or exposition, a commentary, dissertation, or manual of instruction.

* Implying that Z4d-sparam had been more inclined to enforce
his own opinions than to examine those of the commentators.

4 The Pahl. translation of Av. 4rmaiti, ‘devotion,’ which is
usually personified as a female archangel protecting the earth.

EPISTLE I, CHAPTER V, 5-VI, I. 301

Médy6k-m4h! which have decided ἐξ another man-
ner; not ¢hat whatever Médyék-m4h said is not
good, éu¢ in the teaching of Médyék-mah 2¢ is certain
that even what is not proper is mentioned many
tumes as a possibility *.

CuaptTer VI.

1. As ἐο that which is written in that epistle, that
in the teaching of Sésh4ns he thus states, that ‘of
both the purifiers necessary he is suitable by whom
the ritual is performed ὃ, they have been similarly
very unanimous that when one is incapable (at Q)¢ it
is the other ¢at is suitable, who is written of in con-
nection with him; and that, moreover, because the
statement of Afarg is in a teaching of his5, and, on

1 J inserts ‘rules which are mentioned in the special teaching of
Médyék-m4h.’ It appears probable that the author had access to
much more complete commentaries than the fragments now extant
in the Pahlavi version of the Vendidad.

3 Meaning, probably, that Mé¢yék-m4h was disposed to relax
the rigid enforcement of the law in cases of doubt or difficulty, as
the Avesta itself does in several cases.

8. Quoted from Pahl. Vend. IX, 132, 4, where it may be read
either as an opinion of Afarg (as mentioned in our text), or as a
statement of the Pahlavi translator, who would, therefore, appear to
have been Sésh4ns. A complete translation of the Pahlavi version
of Vend. IX, 1-145 and the commentaries relating to the Bare-
shniim ceremony, which are frequently alluded to in these epistles,
will be found in App. IV.

* Perhaps ‘impotent,’ as the Rivayats (Mro, fol. 103 a) provide
that a purifier shall be neither aged nor youthful, not less than
thirty years of age.

5 See note 3, above; from this it appears that Afarg was the
earlier commentator.

202 EPISTLES ΟΕ MANOSK{HAR.

that account, that declaration of his seemed 20 de
from him, which is as though ἐξ weve decided by
him. 2. Then, when ove reaches the eulogistic
(afrasinak6) reply of his re-explainer, owing to his
just will it is itself well perceived that Afarg comes
into account as one of the high-priests; and that
which is the special teaching of Séshans Aas men-
tioned that they have been very unanimous that
when there is one he would be suitable’.

3. That evidence, too, which many high-priests,
and especially one teaching, are alike diffusing, is
stated also in the teaching of Médyék-m4h, that
when he who is washing? understands the profes-
sion, then one purifier is plenty for him. 4. When
it is abundantly declared, in particular by two teach-
ings, ‘hat when there is one he is suitable, z¢ is then
not to be rendered quite inoperative through the
solitary statement of Afarg; for Afarg only said, as
it appeared so to him himself, ¢hat ‘two purifiers
are requisite*.’ 5. The customs of another high-
priest are not declared to exist with like evidence ;
and this is set aside (spégid@5) even by him himself,
that another custom is not suitable to exist, because
his own view is mentioned as it appeared to him.

6. Those of the primitive faith have been fully *
of the custom that other ove selected, as to this,
where z¢ is the performance of the Vikaya (‘exor-
cism’)®; because its explanation is this, that an

1 See Pahl. Vend. IX, 132, ὁ, but the earlier part of the section
refers to statements no longer extant.

2 That is, the person undergoing the purification.

5. See Pahl. Vend. IX, 132, 4, Ep. II, ii, 7.

‘ J inserts ‘ of the same opinion.’

5 That is, they have considered one purifier sufficient for reciting

EPISTLE I, CHAPTER VI, 2-0. 303

opinion upon which the priests (magavég4n6) are
without dispute is that which he says is the custom
of a priest, and the business of the two priests, of
whose other custom he speaks as much, is a per-
formance by those two witnesses indicating the
same as the priest. ;

7. This, too, is evident, that, by confession of
Afarg, when there is oly one purifier he is to be
considered as being suitable’; avd an attainment ¢o
more evidence is that which is written by you, that
Médyédk-m4h has said that every customary fart
(ptsak5) is to be washed three times ?, and now the
purifiers do z¢ once. 8. That teaching remains zx
the same manner as written by him, but the three-
fold washing of Médyék-mdh is not a washing to be
striven for, but o”e to be well considered, of which
he spoke ; and this, too, is not said by him, that when
one shall not wash three times it is not proper®.
9. Afarg said that when one shall* wash once it is
proper, and about this once the opinion of Médydk-
mah is the after statement, and the opinion of Afarg
is the prior statement; avd since in the life of man
the first ¢hinmg to be considered is about purity, not
the indispensability of washing, and, further, the

the passages from the Avesta (see Vend. VIII, 49-62, IX, 118)
which are supposed to drive away the fiend (comp. Ep. II, ii, 7).

1 See Pahl. Vend. IX, 132, ὁ.

3 See Pahl. Vend. IX, 132,/, where, however, the statement as to
three times washing is attributed to Afarg, who is the prior authority
quoted (as mentioned in § 9), and that as to once washing is attri-
buted to Méd¢yék-m4h, who is the after authority.

5 Reading 14 khalelfinédé-ae 14 sh4yedd instead of 14
khalelfinéd a-la shayedo.

4 Reading δὲ instead of va a. This statement is attributed to
Méd¢yék-méh in Pahl. Vend. (see note 2, above).

204 EPISTLES OF MANOsKfHAR.

pollution diminishes, about which it speaks in the
religious cleansing, during so many times washing
as is declared, then the consideration of it is a con-
sideration about the one time which is the first com-
putation?. 10, That which mentions more than once
washing is a contradiction of the prior deponent, not
a declaration ; and the consideration of that opera-
tion, so long as ἐξ zs declared, is about the statement
of him who fas mentioned once washing with the
opinion of a prior deponent*, owing to the same
veasons. 11. But if it be even that much washing
which is the merit of the operation, then the state-
ment of Afarg about these times® is manifestly very
preservative, and that of Médyék-m4h is a necessity
for declaration.

CuaptTer VII.

1. And as 29 that which is written‘, that ‘in the
teaching of Afarg ἐξ is thus declared, that “for every
single person, at the least®, one cup of water and

1 In Vend. IX, 48-117 the washings of the several parts of the
body are mentioned only once, which is ‘the first computation’
here mentioned.

3 Reading pésm4l, as equivalent to the pésm4l or péstmal
previously used; but the word can also be read pastmal, ‘after
deponent,’ which would be inconsistent with the context. The two
terms are very liable to be confounded in writing Pahlavi, and in
Ep. I, ii, 6 they are again written alike, though put in opposition
to each other. The ‘ prior deponent’ is Afarg.

8 That is, ‘about this one time,’ as J has it.

4 In the epistle to which he is replying.

δ᾽ The words pavan kamistfh, both here and in § 5, 6, would
be better translated ‘as a desideratum, or desired quantity;’ but in

EPISTLE I, CHAPTER VI, IO—VII, 4. 305

one cup of bull’s urine, which are well alike (véh-
m4])}, are requisite ;” and in the same manner it is
said in the teaching of Médy6k-mé4h, that “the water -
and bull’s urine, when it is possible, are all to be
thoroughly consecrated; when not—and, at the
lowest, one cup of water and one cup of bull’s urine,
which are well alike, for every single person—dshey
are to be set down zz that place, and are afterwards
to be mingled together®.”. 2. And since two teach-
ings have so stated, are we to perform the operation
more preservatively* and according to a more cor-
rect opinion than this ?’

3. Also, ‘a correct apportionment is not under-
stood by us, and clear reasons ave not come to our
knowledge that a less measure of the thing is
proper.’ 4. But I well imagine (hfi-minam) this is
not the operation of the purifying cup (tastiks),
where a less thing is not proper, because the infor-
mation with which they have existed—owing to
that information of theirs, of which a former high-
priest and deliberator was the communicator—is
that which was heard by me, that there are some
who, for the sake of diminishing the measure of
water and bull’s urine, speak of this apportionment
thus: ‘Vidithre#id‘, in everything the operation

Pahl. Vend. IX, 132, ¢ the phrase is pavan kamistih, which can
mean only ‘at the minimum, or least.’

1 In Pahl. Vend. IX, 132, ¢, where this statement occurs, the first
letter of this word is omitted, which converts it into shum4r,
‘alike’ Either word may be correct, but véh-m4l occurs twice in
this section.

* This statement of Médy6k-m4h seems no longer extant in the
Pahlavi Vendid4d,

5 That is, in a way more delivering from pollution and sin.

4“ This word, which probably means ‘in whatever is~aried,’ was

[18] x

306 EPISTLES OF MANOsKTHAR.

which accomplishes this, that is, when ¢here zs as
much as is discernible from his body!, is proper.’
5. And the saying is not perceived by me as a
correct apportioning, because the judgment of the
greatly-learned leader of those of the good religion,
the glorified Yfd4n-Yim?, and of other delibera-
tors, the opinion of good thinkers, was thus, that
that saying is spoken about that of which the measure
is not declared as the least by the high-priests’
teaching of revelation. 6. Finally, when it is really
of the same origin and suitable, then less than the
least of that, of which the measure is declared as
the least, is not proper, if, owing to much evidence
in the teaching which has mentioned z¢ as suitable,
zt δέ more of a blessing, and the operation performed
thereby de more legitimate ; because that teaching is
for confessing that the statements of high-priests are
most evidence of the practice.

7. This is that which is equally perpetual : it is
very important for the purifiers to keep the intellect
of life in operation, and for the good to become
mentally a powerful giver of aid to them; and now,
too, a purifier is ordered to keep in use his own most
universal equal measure. 8. That which. is per-
ceived by me, and das come to my knowledge, more
particularly when washed by myself, is the keeping
in use an equal measure?, 9. And even if there be
a purifier who does not completely keep in use the

evidently the beginning of an Avesta phrase whose Pahlavi transla-
tion concludes the sentence. The phrase does not appear to be
extant elsew here.

1 That is, just sufficient to wet the body.

? His father (see Chap. III, 10).

5 That is, the two liquids should be provided in equal quantities,

EPISTLE I, CHAPTER VII, 5-11. 307

consecrated water and bull’s urine, still then z¢ is not
worse than when it does not really arise from the
same origin!, and its religious rite also does not
take place.

10. Also the words of both the solemnization of
the Vendid4d and the recitation of the Avesta are
likewise to be uttered by him; because? ‘ Zaratdst
enquired of Afthaymazd aéout it thus: “How shall
I purify® where he does not attain unto the Air-
yema ‘—there are some who say where everything is
anus6 (‘discontented’)5? 11. How as to the fire,
how as to the water, how as to the earth, how as to
animals, how as to plants, how as to the righteous
man, how as to the righteous woman, how as to the
stars, how as to the moon, how as. to the sun, how
as to the endless light, how as to the independent
light*, how as to all the prosperity, created by ~

which differs from the present practice, as stated in the Persian
Rivayats; thus, Mro, fol. 104 a, mentions 31 mans of water and
τῇ man of bull’s urine as suitable quantities to be provided. This
section is omitted in J, probably by mistake.

1 Apparently deprecating the use of mingled liquids derived from
various sources.

3 The passage quoted here is from Pahl. Vend. XI, 1-5, with a
few variations.

* Pahl. Vend. inserts ‘as to the abode.’

‘ The Airyem4 (written Airyémé in the MSS.) is Yas. LIIJ,
which commences with the words “ἃ airyem4 ishy6,’ and is the
last of the Gatha spells mentioned, in Vend. X, 22, as having to be
recited four times in order to exorcise the fiend. The meaning of
the question in the text, therefore, is: how is the purification to be
effected when all the spells are not recited?

5 Referring to Vend. ΙΧ, 161-163 (see Chap. IV, 3).

* This clause is omitted in Pahl. Vend., being merely a repetition
of the preceding one, the Av. anaghra raoau being first trans-
lated by asarag réshandth, and then partially transliterated by

xX 2

308 EPISTLES OF MANOSKTHAR.

Atthaymazad!, which is a manifestation of righteous-
ness?” 12. And Aftharymazd spoke to him thus:
“ Thou shalt chant the purification “turgy, O Zara-
tist!—that is, fully solemnize a Vendid4éd service—
then he becomes purified, &’c.,”’ as mentioned by me
above*, 13. Where they do not make ¢hem solem-
nize a Vendidad so that they keep in operation that
which is written of it as a rite, this does not drive
pollution from any one; and then, too, they should
abandon the commands of a decree of leaders who
are not over ‘hem,

14. Keep the Bareshnim cevemony* in operation,
so that the consecrated water and bull’s urine are in
the proportion which is taught by the high-priests of
the religion, unless a scarcity occurs as regards
these. 15. Then éogether with it, also, this is 2 de
observed, that what is mentioned in two teachings is
certainly more correct; afterwards, too, where a pos-
sibility for it is not obtained by them, ¢here is what
is mentioned as suitable by one teaching, and I do
not decide ¢had¢ ἐξ is not an expediency.

16. And as ¢o that, also, which is written con-
cerning the three hundred pebbles " that, sprinkled

anagragréshand. As sar means ‘head, end’ in Pahlavi (hardly
ever ‘beginning’), the only meaning common to the two terms
asarag and anagrag seems to be ‘without a head or superior,
independent,’ that is, in this case, independent of the light of other
luminaries.

1 K35 has ‘righteousness, created by A@harmasd,’ but this is
evidently a mistake, as ‘righteousness’ does not translate the
original Av. voh.

* That is, as to the fire, &c. mentioned in § 11.

* Referring to the heretical decree about which he is writing.

* See App. IV.

* See also Ep. II, iii, 12. The word generally used in these

EPISTLE I, CHAPTER VII, 12-VIII, I. 309

in ceremonial ablution (Ρ ἃ γᾶν ὅ), are cast into (va/)
the bull’s urine and water, that is taught even z# the
same manner ; the zxward prayer (v4g5)', even for
when ome does not cast ¢hem, is in the existing
teaching, which is proper. 17. Then, too, on ac-
count of the cheapness? and harmlessness of the
pebbles the purifiers are less curtailing as to them,
and to drink the thing so is well-curative in per-
formance. 18. In the existing teaching of imperfect
purifiers it should be very advantageous to maintain
it as easy; moreover, it is not said of it ¢hat ἐξ is not
suitable, and in the teaching of Afarg it is said that
it is proper.

CuHapter VIII.

1. As ¢o that which is written 8 that it is declared
in the Sak&dim ask‘, that the consecrated bull's

epistles is sang, ‘stone,’ but Chap. IX, 6 has sagt#aké, and Pahl.
Vend. IX, 132, ¢ mentions sag ak, ‘a pebble,’ as being cast into
(dén) the consecrated water and bull’s urine, without specifying
any number. The practice appears not to be mentioned in the
Persian Riv4yats, and seems now obsolete ; the addition of a small
quantity of the ashes of the sacred fire to the bull’s urine, which. is
tasted at the beginning of the rite, is, however, mentioned in the
Rivfyats.

1. See Dd. LXXIX, 2. The prayer or grace has to be taken in-
wardly, that is, murmured, before the drinking mentioned in § 17.
According to this text provision seems to have been made for not
using the pebbles, by means of a special prayer.

* Or ‘value,’ as arganth means both.

5 In the epistle to which he is replying.

* This was the eighteenth of the lost books of the Masda-wor-
shippers (see Sls. X, 25, note). It was one of the seven law books,
and treated of many legal matters. Among the contents of its first
thirty sections the following items are mentioned by the Dinkard,

ee, a eae

310 EPISTLES OF MANOSKIHAR.

urine, when it becomes fetid, is to be stirred up
(bav4 agArddtnisn6), and they should not carry z¢
forth so to the fire, so that the stench extends to the
fire; because, if that stench extends to the fire, on
account of the moisture ad through carrying bodily
refuse (higar)! on and forth to the fire, it over-
whelms it; that is taught zz like manner lest, and
owing to what is said, it then seemed to one that
the bodily refuse and pollution of fetid bull’s urine
is on account of the stench. 2. But it is proper to
observe it more fully mindfully, perfectly completely,
‘and with better understanding, because that which
is said by it, that the carrying of bodily refuse forth
to the fire overwhelms 22, is not on account of the
pollution of the bull’s urine, but the proportion of
the sin through this; so that it becomes the origin
of as much sin for him as that pollution of the bull’s
urine; but the stench, on account of moisture, is
like 42m even who shall bring clean and purified
water into the fire, azd thereby becomes sinful?.

and one of these passages probably contained the statement quoted
in our text:—‘On carrying forth the holy-water and also the pot
(digé-&) to the fire, that is, wth purified and thoroughly-washed
hands; and the sin of carrying ¢hem forth with unpurified and
imperfectly-washed hands. On preserving the pot and the other
things, whose use is with the fire, from defilement with bodily
refuse ; when, through want of care, defilement occurs, and any
one shall carry ## unawares to the fire, he who is careless over-
whelms #/ thereby. . . . On lawfully warming the bull’s urine on
the fire, and the sin when 27 is not done lawfully.’

1 See Dd. XLVIII, 19, note.

* The argument is that the urine being a consecrated liquid, its
corruption is not contaminating (provided it be not occasioned by
foreign matter, as alluded to in § 7); but if the stench be sufficient
to extinguish or injure the fire, it is as sinful to expose the fire to
its influence as it would be to injure the fire with holy-water.

EPISTLE I, CHAPTER VIII, 2-6. 211

3. This, too, is a saying, that the proportion of
the sin is mentioned not on account of the pollution
of the bull’s urine; it is said ¢o de a counterpart even
of that whzch is declared of the care of the flesh of
the ass and pig, so that when they shall now carry
unto the fire more than the proportion which is
ordered, it overwhelms z¢ through carrying bodily
refuse forth to the fire, and even then that flesh,
investigated as to purity, is mentioned as a supply
for the season-festival?.

4. The fetid bull’s urine is itself likewise prepared,
so that on this account it is ordered that z¢ is to be
stirred up, that so long as ἐξ is stirred up they may
thereupon order the use of it; if then z¢ is to be
rendered quite useless, ¢here is afterwards no neces-
sity for stirring it. 5. The stirring is declared a
purification as regards polluted ¢hzngs, where bodily
refuse is only such that z¢ is not endless, and so
pure that it purifies even that of another.

6. When 22 is written of it itself, that z¢ is thus
declared in the Sakadim Was, that consecrated
bull’s urine which is fetid is to be stirred up for the
fire, 2¢ is afterwards declared that z¢ is not speaking
only of the bull’s urine whzch is provided those three
days*?; but that, too, which is old and consecrated,

1 So the damage to the fire is not occasioned by any impurity of
the flesh of the ass or pig (which could be used for a sacred feast),
but by the excessive quantity brought to it. The pig was formerly
domesticated by the Parsis (see Sls. II, 58), but they have long
since adopted the prejudices of the Hindus and Muhammadans as
regards its uncleanness.

3 Referring probably to the times of the three washings, subsequent
to the chief ceremony, which take place after the third, sixth, and
ninth nights, respectively, (see Vend. IX, 136, 140, 144.)

312 EPISTLES OF MANOsKIHAR.

become fetid azd is stirred again, when they keep it
in use, is proper. 7. And that which the Sakaddm

has declared is, specially, that one of the high-priests -

has individually said: ‘That stench is mentioned
with reference to the occasion when a stench reaches
it of a different kind from that which exists naturally
in it.’

CuapTer IX.

1. And as 29 that which is written’, that ‘ che
teachings of Médyék-mah, Afarg, and Séshans? have
all three come and remained, and, on that account,
whoever as washed just as they always wash
therein is certain that he is worthy.’ 2. Also,
‘should it have been as 12 were proper to them,
would Médyék-m4h have said that “not even the
purifier is single ?”’ 3. And the rest as written on
that subject, which, on account of its acute observa-
tion, Aas seemed 20 d¢ from their statements; they,
however, Aave not decided it so by the teaching
which is in their names, as was indicated by me
before ὃ.

4. But I do not so understand that ‘if those
should have been all the particulars of the pecu-
liarity of all three teachings, would che teachings of
Médyék-mah and Séshdns have said, concerning
any one who should have so washed that the puri-
fier was single, that it is suitable, because the high-
priests have been thus very unanimous that when

1 In the epistle to which he is replying.
3. See Chap. V, 1. 5. See Chap. VI, 2-4.

EPISTLE J, CHAPTER VIII, 7--Χ, 7. 313

there is one he is unsuitable1? 5. And when it
should be to them as 12 were proper that, apart from |
the hands, the other? customary parts (pisakd)

should be washed once by them, would Afarg have
said it is proper *, because washing them three times
is not mentioned in the Avesta? 6. And when it
would have been as z¢ weve proper that the three
hundred pebbles (sang) should not de cast ἐμέο the
water and bull’s urine, woudd Afarg’s teaching have
said that it is proper‘, because there is not a single
use for a pebble (sagt#ak5)? 7. And when it
would be as ἐξ were proper that 4e who is washed
at the ablution seats (mak) at which any one has
been washed during the length of a year, is not
injured thereby—only they shall take them away
and they are again deposited >—would Médy6k-m4h’s
teaching have said that it is proper, because, when
the stones (sagé) are again deposited by one, z¢
is to effect the cleansing (vistarisn6) of some one,

1 The writer says he does not understand this argument of his
correspondents, because it differs from the view he takes in Chap.
VI, 2, but it must be confessed that the meaning of the passage in
dispute (Pahl. Vend. IX, 132, 4) is not very clear, as the word
ash4yed, ‘he is unsuitable,’ can also be read ae sh&yed, ‘he would
be suitable,’ both there and in our text.

* K35 has one line blank here, but this was probably owing to
the state of the paper, or some inadvertence of the copyist; as it is
evident that none of the text is omitted.

* Compare Chap. VI, 9-11. Ὁ

4 Compare Chap. VII, 16-18.

δ This shows that the places for ablution during the Bareshnim
ceremony were, a thousand years ago, the same as now, namely,
stones deposited on the ground, not holes dug in the ground, as
directed in Vend. IX, 13, 14,16. They are, in fact, the stones or
hard material directed to be deposited at the holes in Vend. IX, 29,
30, but they go by the old name for the holes (magh).

314 EPISTLES OF MANOsKfHAR.

and when a shower of rain occurs thereon so ¢hat™
the whole place shall be thoroughly wetted, inside
and outside, it is proper? 8. And if some one says
that this is the case of a rite by a teaching of
authority, and the rule is by a teaching of private
authority, is not the whole rite by any teaching
proper, that consists in this washing which is
thoroughly preserved as they keep 22 in practice? ?’
9. The reply is even this, that every rite (niréng)
is to be performed zz such manner as ¢hat which is
said fo de most preservative, and most connected
with the declaration of revelation and the testimony
of the high-priests concerning it. 10. And not for
the reason that Médyék-méh’s ¢eaching is more
preservative? as to one rite, and after that some-
thing of Afarg is more preservative, is the operation
to be performed by the statement of Médyék-méh ;
but whatever is the more preservative of Médyék-
mah’s is collected from Médyék-méh, all the more
preservative of Afarg from Afarg, azd that which
is the more preservative of amy other high-priest
from that which 4as the most preservative approval
of the high-priest. 11. That which those high-
_ priests ave said, which they decide by just au-
thority, is the commandment of the learned of the
realm, which has lawfully arisen over the provinces
(shéh4r4nd); but even that statement opposing
it which is much testified and manifestly more of
a deliverance, or which is declared as an exposition

1 This string of arguments appears to be quoted from the epistle
to which the writer is replying, but as they are separated from their
context it is difficult to understand the exact line of argument, or to
be sure that they are translated correctly.

3 From pollution or sin.

EPISTLE I, CHAPTER ΙΧ, 8-15, 315

of the teaching of high-priests of the religion in
a dissimilar case, they shall then! wholly accept,
and ¢hey are to perform the operation authorisedly
and preservatively thereby.

12. This, too, I so consider, ¢ha¢ even if each
separate teaching should be as ἐξ were proper, it
would then not be determined by them as te the
impropriety of the purifying cup, for Médyék-m4h
has stated, only as 12 was apparent to him, that
every singlé customary fart is to be washed for
three times?, and has not specifically determined
that when all shall be so once .it is not proper.
13. By the special teaching of Médyék-mah and
the washing which is in the law that says—con-
cerning those interpreting revelation —that whoever
becomes quite polluted shall thoroughly wash by
that law, so that his deng washed is to be con-
sidered as deing washed, it (the rite) is not performed
by me if, also, that other high-priest Zas said, that
every one who becomes quite polluted, ad washes
not by the law of the primitive faith, is not to be
considered as washed. 14. Then, too, in the special
teaching of Médyék-m4h 7¢ is not said, of that
washing which is washed by the law of those of
a portion of the religion (parak-din64n), that it is
not proper.

15. He who washes by the law of those of the
primitive faith, which many high-priests maintain
as excellent, because it is suitable, aad imagines
that regarding the threefold washing it should be
said that it is not proper, even he—when he also

1 That is, when the dissimilar case arises, or when it is manifestly
more efficient.
* See Chap. VI, 7.

316 EPISTLES OF MANOSEfHAR.

has become of the same opinion as to this, that the
statements of the high-priests are on an equality,
and the most evidence of the high-priests is the
right course—would have attained to confidence
about this, that in a doubtful matter ¢here should
be a high-priest?, and also that of which Afarg and
Séshans fave alike understood a similar thing is
proper.

Cuapter X.

1. And as ¢o the many other matters to which an
explicit reply is not written by me—be it the deter-
minableness of it, be it the flow of zxward prayer ?,
be it the pouring of the water, and likewise the rest
which is written 40 me—the statements, when de-
liberation and conjecture about such arrangements
become needful, are not 20 de made unto the multi-
tude, but wzéo the priestly at once*, 2. And this
much, also, which is written by me is on this
account‘, ¢hat when a writing has come to you
which is the purport of my re-explanation, and 1
has seemed that it is written after we//-weighed
(sakhtak6) observations 5, even so they wou/d cause
some of those of good desires to understand, who
are thoughtful friends of the soul ad observers of

1 To consult about the matters in doubt.

3 Reading vag-régisndih; bat J omits the first letter, and
thereby converts the word into apardasisnth, ‘ want of leisure.’

* J has merely ‘the statements are when deliberation and conjec-
ture become at once needful.’

4“ Reading han r4f, as in J; the other MSS. have hand 18.

5 Or, perhaps, ‘strict observations’ here, and ‘strict observers’
further on.

EPISTLE I, CHAPTER Χ, 1--5. 317

well-weighed zdeas, in whose heart and mind, owing
to that other writing}, the existence of doubtfulness
may fully remain; and, owing to that, this much
re-explanation as, indeed, seemed to me good.

3. And then the desire? to sprinkle* in many
modes is also an incorrect presentation‘, on which
same subject there is this in consideration, that
afterwards, peradventure, the same priestly man®
by whom it is written ay come—whose assured
wisdom ὁ may the angels make steadfast! and whom
my approaching causing ἃ purifier to travel for
various quarters kas occasioned to write it—so that
while they are, therefore, awed by him, and shall
provide more completely for use the full measure of
water and bull’s urine, the complete words of the
Avesta, and other proper rites, they shall proceed
more approvably. 4. And if 2¢ de even not auxiliary
for the same purpose (4han5) ¢hat 12 was written
by him—except, indeed, through consideration of
its details—no reason for a writing of that kind is
to be assigned.

5. But if for the reason Ζ2 was written by him 22
be manifest as an existence which is very little
threatening, then I consider his opinion, which is
in his decree, not so perplexing; and, till’ now, the
perplexing consideration was more particularly as

1 To which he is replying.

3. Reading adfn g&m, but this is doubtful.

* The Huz. verb zerfkfntané, ‘to sprinkle,’ is not found in the
glossaries, but is readily traceable to Chald. Pv.

4“ Reading arashntk6-46-dahisnfh.

5 Meaning his brother, Z4d-sparam.

* The usual Pahlavi phrase for the Av. 4sn6 khratus or in-
stinctive wisdom (see Dd. XL, 3).

7 Assuming that val stands for va/.

418 EPISTLES OF MANUSKfHAR.

to that, when, owing to the great learning thereof
to be seen by me, this was not doubtful, that as 20
the great opinion of the world adoué the existing
law of the profession of the priesthood, azd the
practice of all those of the good religion of the
realm, they should make a decree only by the
deliberation of me and other priestly men and
religious observers’. 6. For if even he retorts a
further statement? as to the appointed observance,
tts origin is then also a propagation from the diverse
teachings of those great high-priests of those of the
primitive faith, wko were they who have been for-
merly great.

7. On account of the depth and much intricacy
of the religion they mention many opinions and
well-considered decrees which were likewise formed
devoid of uniformity, avd the utterance of the
different opinions of the priests is with the reciters
of the Nasks; but even among themselves the most
supremely just high-priests were of a different
opinion, different judgment, different teaching,
different interpretation, and different practice only
in the peace, mutual friendship, and affection which
they had together. 8. Just as that even which was
prominent about these chief priests (magépatand
magdépatd), whose names were Atrd-Frébag-
vindad and Atdré-bigéd, who have been, each
separately, the high-priest of the realm of the true
religion and the scholar of the age.

1 Implying that the more learning there is manifest in an erro-
neous teaching, the more necessary it is to submit it to careful
examination.

* Reading fragd vak paté-yekavim@néd, and assuming that
the last word stands for patd-fstéd,

EPISTLE I, CHAPTER X, 6--11. 319

9. To many, when an opinion is afterwards so
obtained, pertaining to the high-priests zz the
spiritual existence}, ἐξ is as is said about Zaratist
the Spitam4n, that ‘the first time when the arch-
angels are seen by him, the SpitamAn, z¢ is then
supposed by him that they are Atndar, Sara, Naki-
styya, Taatrév, and Zatrié?, who are most mighty %’
10. From such as those the decree and its original
perversity (bdn-gastikéth) and scanty preserva-
tiveness are so written amd prepared, and after-
wards, also, your opinion is that way irritated by
the habit of good thinking—of which there is so
much manifest‘ from those of the primitive faith
and the high-priests—because even its words and
those written with 12, and the completeness of will
and religion which is written, inclined the mind
away from the teaching of the high-priests.

11. But as the same decree, oy that which is
resembling the same decree, is appointed (vakhtd)

1 That is, such as have passed away.

3 These are the last five of the arch-demons who are the special
opponents of the archangels, being corruptions of the Avesta names
Indra, Sauru, Naunghaithya, Tauru, and Zairiéa (see Bd. 1,27). The
name of the first arch-demon, Akéman, is omitted here, probably
dy the mistake of some copyist, as six names are wanted to make
up the number of the archangels exclusive of Adharmasd himself.

* J continues as follows :—‘“of the demons.” 10. Written
with the wretchedness (vakh4rih) and savageness of such as
those, the oppressiveness and disaster of a decree of that descrip-
tion, and its original perversity,’ &c. (as in the text).

‘ In the decree, which was so written as to appear to be directly
derived from the teachings of the commentators, but, at the same
time, so warped their statements as to lead astray. Hence, it
might be compared to the conversion of an archangel into an arch-
fiend through a mental hallucination, as mentioned in § 9.

5 J omits these last eight words.

220 EPISTLES OF MANOsEfHAR.

and specially decided, and is not to be accepted
from him, and the operation is not to be performed
thereby, its position is then to be considered, dy
those steadfast zz the practice of the pre-eminent
religion, with the most advanced understanding and
discernment, which are the thought of its true sta-
tion in the religion of the Mazda-worshippers. 12.
And other religious decrees, intelligently preserva-
tive of the soul, which are made known and declared
from the teaching of truthful high-priests of the
religion of the Mazda-worshippers, are to be suitably
accepted and fulfilled. 13. And since this opinion
(dastak6) of mine is, moreover, from the writing
of Afarg, even about the preservation of different
interpretations and different teachings, not specially
owing to unobtainable statements of this shattered!
religion of the Mazda-worshippers, nor even 20 dis-
tress through simultaneous strife, but owing to the
desire of true opinions which Aas existed, there is
safety abundantly, but temporarily, from the scrib-
bling of the opposing, partial, and injurious writing
of that priestly man?.

Cuarter XI.

1. For completion little is observed by me; and
a man of my own, 7% a position of authority (séng
gah), comes with a second epistle* for that priestly
man, opposing, disputing, showing the harm, making

1 Reading παπᾶ giring, but it can also be read 4n adarog,
‘that undeceitful.’

3 Zad-sparam.

> Not Ep. II, but one which preceded it (see ὃ 5, note).

EPISTLE I, CHAPTER Χ, I12—XI, 6. 321

aware of the deliverance, and applying for arrange-
ment. 2. And the man who comes as a co-operator
is announced by me, and the rite which is accom-
plished by him is so till further zo¢zce, which is for
my further epistle?; because a double elucidation
about that which it is necessary to arrange from afar
is a custom more suitable for the discreet.

3. If ¢hat same priestly man® should have been
in the vicinity, then interviews with me, with a few
words, would have been more preservative than ¢ry-
ing to convert that wretchedness (vakh4r) into that
which is customary (pisak6) even by further writing
and much information. 4. And even now my pros-
pect is a well-considering demand for explanation, so
that, if the duties which are suitable for the discreet
be really disposable for it, it is proper so to arrange
what it is possible for me to complete for three
months; and 1 may go myself into the presence of
that same priestly man for the arrangement of the
indispensable duties, and may diffuse this arrange-
ment properly‘. 5. Bu¢ there are many reasons
for private reflection (nahidd) on account of which
a descent from position is an evil resource; and ¢hzs
once a temporary epistle is written by me to him,
and comes with this epistle’. 6. And Yazdan-

1 From pollution, by means of the Bareshnfim ceremony.

3 Probably referring to Ep. II, till the arrival of which (or that of
Ep. ITI) they were to act as directed by the priest he sends with
this epistle.

* His brother Z4d-sparam.

4 This intended visit to Sirk4n is also mentioned in Ep. II, v, 5;
vi, 4, 6; vii, 3.

5 Being apprehensive that personal interference might lead to
altercations derogatory to his dignity, he prefers trying the effect of
writing in the first place. The temporary epistle, here referred to,

[18] Y

422 EPISTLES OF MANOsKfHAR.

p4nak?, a man who is instructed’, shall come to him,
who is friendly to custom (4tnag-ty4r), azd of like
rank with his own man who is faithful; ad 1 wll
write further azd more controversially to him, and
give the information advisedly with which I shail
acquaint him, so that 22 may de more explanatory
to him.

7. But if through this which is written by me, or
through myself’, he should come immediately (di-
gandyts) unto Pars, I shadZ then be seeking an
opportunity even for the retirement of him himself;
I do not abominate 22 (madam 14 mansém) when
it is necessary for them azd private, as is better.

8. As to these other diffusions of arrangements
which are pre-eminently the resources of that priestly
man, and the acquaintance with revelation which is
sought by him, for the sake of the advantage of the
religion ¢hey should not be molested before *.

9. May the arrangement and restoration and
benediction of the revelation (dind) of the Mazda-
worshipping religion reach a climax! azd may the

could not have been Ep. II, as that was written after Ep. III, and
was the further epistle promised in § 6.

* Or, perhaps, Yasdan-pahnak. This was a common Parsi name
in former times, as it is found in two of the Pahlavi inscriptions in
the Kanheri caves, dated a.p. 1009 (see Indian Antiquary, vol. ix,
pp: 266, 267), and the very similar name, Yazd-pan4h, occurs as the
name of a Parsi convert to Christianity who was put to: death about
A.D. 541 (see Hoffmann’s Ausziige aus syrischen Akten persischer
Martyrer, p. 87).

* Assuming that dinh4rd6 stands for zinhartd6.

* If I should come personally.

* Referring probably to further matters of complaint, which he
did not think it advisable to notice seriously until the present
controversy was settled,

EPISTLE I, CHAPTER XI, 7-12. 323

eminence of you listeners! to the primeval religion
consist in long-continued, supreme prosperity, through
all happiness ! then, through such thoughtful friends,
the acquaintance with its difficult teaching and
mighty words, which is to increase that gratitude
of yours to me for my decisions, is made a blessing
to you, if you observe therein a good idea which
seems to you important, when it reaches your sight.

10. The correct writer avd scribe is ordered that
he do not alter azy of * the words (m4rik), while he
writes a fair copy of this epistle of mine, which is
written by me to you, and he orders some one to give
z¢ to that same man, Yazdan-panak, along with that
epistle, so that it may come to him, for there are
tzmes when I seem aware that z¢ is better so. 11. And
may the angels increase and enlarge your many new
things with full measure and complete exaltation!
the pleasure, peace ‘, righteousness, prosperity, com-
mendation, and happiness of the powerful ® who are
all-controlling avd happy-ending.

12. MAnfsé&thar, son of Yidan-Yim, 4as written
it im the day and month of Spendaymad@®, in the

1 Reading nyékhshfdérané, as in J, instead of avakhshi-
d4rand.

3. Reading min, instead of τη ἢ, ‘who.’

* To Z4&d-sparam. This copy was that mentioned in Ep. 1],
vii, 1.

4 Reading s/am, as in J; the other MSS, have shnuman, ‘pro-
pitiation,’ the two words being nearly alike in Pahlavi letters.

5 Reading patig4nd; J has padvand4né, ‘connections,’ by
inserting a stroke.

* The fifth day of the twelfth month of the Parsi year; and, as
Ep. III (which was evidently written after further consideration) is
dated in the third month of a.y. 250, this must have been written
in Α.Υ. 249. The date of this epistle, therefore, corresponds to
the 15th March, 881.

Υ2

424 EPISTLES OF MANOSEIHAR.

enjoyment of righteousness, the glorification of the
religion, trustfulness to the angels, and gratitude
unto the creator Athaymazd, the archangels, and
all the angels of the spiritual azd the angels of
the worldly evxestences. 13. Praise to the month
(m4h) of like kind which is exalted in its name
with this.

EPISTLE II.

TO HIS BROTHER, ZAD-SPARAM.

Copy of an epistle of the priest MAnfs&thar, son
of Yadan-Yim, which was prepared by him for the
priest, Azs brother, Z4a-sparam’.

Cuapter I,

1. 75: the name of the sacred beings who shall
keep exalted the pre-eminent success of your priestly
lordship, accomplishing your wishes in both worlds,
I am longing for the children—formerly promoting
health of body—and /or activity, and fully desirous,
and in every mode a thanksgiver unto the sacred
beings, for the well-abiding eyesight, peace, and
understanding of your priestly lordship.

2. The epistle that came /vom you in the month
Av4n?, which Nivshahpthar* was ordered to write,

' See the heading to Ep. I.

3 The eighth month of the Parsi year, which must have been
A.Y. 249 (see Ep. I, xi, 12, note). This month corresponded to the
interval between the 11th November and the roth December, 880;
but it is evident from Chaps. VII, 2, VIII, 1 that this reply was
written about the same time as Ep. III, that is, in the interval
between the 14th June and 13th July, 881.

* This appears to have been the original form of the name Nikh-
shahpfihar or Nishahpfhar, applied both to a man (see Ep. 1, iv,
15, 17) and to a city in Khur4s4n, and in this place it is not quite

426 EPISTLES OF ΜΑνύδκίηαα.

and....by me from!....and...., would have
been quite desirable to increase my gratitude unto
the sacred beings for the health and salutation of
your priestly lordship, though it had been merely to
write intelligence of your own condition; for your
writing of the epistle is not such as ¢hat of the dis-
tant who write in duplicate, but like ¢hat of neigh-
bours who think that everything new should always
be really mutual information. 3. As ¢o that, too,
which you ordered to write about omens and such
occurrences—for which my form of words is not as
is twice specified within the epistle, and from hence-
forth ove should order to write intelligence more
clearly—moreover, on account of want of leisure
on many subjects, my heart is not disengaged even
for the understanding of omens.

4. I apprize your priestly lordship that in this

certain whether a man or a city is alluded to. The text, as it
stands in the MSS., is as follows:—‘N4&makd zitand dén bidan&
Avand min Nivshahpthar nipistand farmidd va madd.’ This can
be translated as in our text, if the word va be omitted; but, if this
word be retained and mfin be changed into min, the translation
would be as follows :—‘ The epistle which some one was ordered by
you to write in the month Avan from Nivshahpthar, and which
came.’ Now it is evident from Ep. I that Z4d-sparam must have
been in Sirk4n for some time previous to the date of that epistle,
15th March 881, and, therefore, probably in the previous Novem-
ber; but, at the same time, it must be noticed that there are allu-
sions in this second epistle (see Chaps. I, 12, V, 3) to his having
been formerly at Sarakhs and among the Tughazghuz, that is, in
the extreme east of Khurds4n; it is, therefore, just possible that he
may have been at Nivshahpflhar, on his way to Sirk4n in the south,
in November.

1 J and BK attempt to fill up the blank with the words késhvar
arg, ‘the value of the realm;’ but the original text probably stood
thus :—‘ and was received by me from so and so, the names having
been torn off in some intermediate MS.

EPISTLE II, CHAPTER I, 3-8. 327

interval (tahtk6)! a written statement has come unto
me that the good people of Sirkan are, indeed, so
enveloped by you 2x distress, despondency, and
trouble that its counterpart was when there was a
liberation of our glorified fathers from the state of
material existence. 5. For such as the insufficiency
of the whole life of such was then to me, so even is
the wounding and damage which comes zow to my
understanding and intellect. 6. The whole life of
such is on the confines of the pure existence, a con-
test witk the complete incorrectness that remains
contaminating the liturgy by which the greatest
intelligence of the religion of the Mazda-worshippers
is aided; a little also, finally, of sagacity and observ-
ance of the apportionment of the more grievous
impostures and more frightful delusions.

7. And, first of all, as to when your completely
vile idea first destroyed your own enlightenment,
and quite subdued your seconding of me, is inoppor-
tune (avidan4) for me; and that ordinance 5, which
though it be also right, is then even grandeur, be-
cause 2¢ is a law of the realm and an opinion of the
world. 8. When even in the mansion of various
thoughts, the residence of the assembly of Pars, and
many other conventions to deliberate, and the united
opinions of a thousand priestly men (magavég)
of the good religion thereon, it could remain unal-
tered, then, also, the various good thoughts and
opposing considerations that, a/ong with me, the

1 Since he heard from his correspondent. The word cannot
be ttsgak6, ‘nine days,’ as that would not tally with the dates of
Eps. I and III.

* Referring probably to the Bareshnfim ceremony which Z4d-
sparam wished to dispense with in many cases.

328 EPISTLES OF MAN(OSKfHAR.

minds of other heads of the religion Aave promoted,
and shaped or altered decisions thereon, and settled
and issued orders thereon, could not have seen a
grievance (seg) ¢herein. 9. And this, too, should be
observed among your requirements ἢ, that when the
fattiness* of the body is in wrinkles (Ain), so that four
perfect ones of the period are provided, even then
the opinion of a high-priest of the religion is greater
than every opinion, du¢ the law of the realm of
vartous kinds*® is only through the deliberation of
the same perfect ones; to make him decide then is
not proper‘.

10. And it would be desirable for you to take
account of that which is said thus: ‘Thou shouldst
not practise that, O Zaratdst! when thou and three
or four companions, in the village of a thanksgiver
of the assembly, shall say this: “Such is an evil
notion.”’ 11. These words of his are then not taken
into account by you; and 2¢ is firmly and wth acute
observation determined by you, and thought preser-
vative for yourself, that even the sin be not privately
(andarg) declared by me unto the assembly which
has deliberated at Shirdz®. 12. You order this, and

1 J omits this phrase.

3 Reading mésakh or miskh4; but it may be masagth,
‘squeezing.’

* J has merely the words, ‘even then the opinion of the high-
priest for the realm,’ which gives a reverse meaning to the text.

4 It appears from this, that when a supreme high-priest became
very old, his worldly duties were put in commission, by being
intrusted to a committee of four of the most learned priests; but
the opinion of the superannuated high-priest was still supreme in
spiritual matters, though not to be trusted in worldly affairs.

5 Whither M4ndséihar had specially gone to hold this assembly
before writing Ep. I (see Ep. I, iii, 13).

EPISTLE IJ, CHAPTER I, 9-14. 329

z¢ is known that if it were a statement of yours in
the assembly of the Tughazghuz', you would have
been still less a speaker in private.

13. I consider that you are as much under-hand
(atr) about this, as regards yourself, as Zaratist? the
club-footed (apafrébd) when he arranged his gar-
ments (vakhshakih4), and his club-foot is itself
overspread thereby even to himself, so that he was
then approved as good® by some of those of Kirman‘*
when they heard of 22, and those of Rat® (R4zik4n6)
wrote a reply that, if Ze should be appointed by you
also at a distance, Ze would then be approved by
them likewise as good. 14. This idea of yours is
more heinous than that act of his, the reply from
vartous sides is more mischievous, the disgrace
among the people is more unslumberable, the load
upon the soul is more consumingly heavy, and the

1 The MSS. have Tughzghuz in Pazand. Mas’audi states (a.p.
943) that the Zaghazghaz were a powerful Turkish tribe who
dwelt between Khurfsan and China, in and around the town of
Kfisan, and not very far from the supposed sources of the Ganges.
They had become Manicheans, having been converted from idolatry
to the heretical form of Mazda-worship taught by Mazdak (see
Mas’dudi, ed. Barbier de Meynard, vol. i, pp. 214, 288, 299,
quoted at length in a note to Sls. VI, 7). It would seem from the
allusion in our text that Z4d-sparam had recently been among these
Taghazghaz, and might have imbibed some of their heretical
opinions, so as to lead to this controversy with his brother and the
orthodox people of Sirkén. That he had recently been in the
extreme north-east of Khur4s4n is further shown by the allusion to
Sarakhs in Chap. V, 3.

3 Evidently some recent pretender to the supreme high-priest-
hood, who had endeavoured to conceal the deformity that disquali-
fied him for that office.

* That is, fit for the dignity he aspired to.

* Here written Girm4n (see Dd. XCIV, 13).

® Near Teheran.

330 EPISTLES OF MANOSKfHAR.

severance from, and contest with, Aihaymazd and
Zaratdst become more incalculably perplexing. 15.
And this, too, is my summing up (khaptr)'—when
your own acquaintance with the religion and salva-
tion of soul are 7% such force—by the parable (4n-
gunt-attakd) of that physician of the body who,
when they asked about destroying the toothache,
thereupon gave his reply thus: ‘ Dig ἐξ out!’ and
they rejoined thus: ‘He is always wanted as our
physician, so that he may cure even a tooth which
is diseased ;’ I woudd extract its teeth* more plenti-
fully and wth more suspicion than he.

16. And if, also, those of the good religion in the
country of Iran be, therefore, always in want of the
learning and acquaintance with religion of 4zs priestly
lordship, so that he disperses the profession and the
preparation and management of the remedy® of many
diseases, then he throws it away as a profession, and
there is not much of a necessity for the wisdom and
learning of Azs priestly lordship. 17. For there are
some of the present time would never vouchsafe
approval of a presiding fire*, which is in many
modes an advance of foreign habits; ad of many
things which are in writing, of a nature easier and
more comfortable in a worldly sense, they offer and

1 J converts the phrase into ‘very heinous to me,’ by reading
avir and adding giran.

2 That is, he would drive the morbid ideas from his brother's
mind.

3 Meaning the practice of the Bareshnfim ceremony, for which
the priests were specially required.

4 Probably because they saw no necessity for the presence of
the fire at the sacred ceremonies. He is warning his brother that
his heretical teachings would soon make the people imagine that
they could dispense with the priesthood altogether.

EPISTLE II, CHAPTER I, 15-ἰ,1, 3. 331

always give more than he who is a priest; and, a¢
last, no one ever accepts amy except him who is
astute in evil ad wicked’.

CuHaptTer II.

1. I fave also examined that writing® in detail,
and z¢ is very unprepared for the remarks of the
learned and those acquainted with the religion, for
the sentences concocted Aave to be divided, and the
slender demonstration is disconnected (aparvan-
did6); so I consider that z¢ is not sent to be seen,
as regards which such a course would, indeed, de a
cause of terror to purifiers. 2. /¢ is so written that,
while on account of ¢ha¢ same terror they are very
much alarmed, and are thorough in maintaining the
duty of the continuance of care for water and bull’s
urine, and of the formula of the operation, they
shall more fully perform ¢¢ as a duty provided for
high-priests; even from that I am more fully of
opinion that your like judgment and own concession
have produced this explanation.

3. When I saw in the decree, such as that which
you have written, that each time ove comes unto a
purifier who washes zz such manner as is declared

1 That is, some priest who teaches such heresies. These terms
are those applied to the demons themselves in Pahl. Vend. XIX,
140, 141, 147.

2 The decree of Z&d-sparam, a copy of which had been sent to
him by the people of Sirkan (see Ep. I, iv, 7).

3 The two liquids used in the purifying ceremony of the Bare-
shnfim (see App. IV).

332 EPISTLES OF MANOsKIHAR,

in revelation—which is evident, indeed, from Aes
existence when fe is a religious purifier, and also
from your priestly lordship’s knowledge of the rite;
indeed, there is no use of ¢hat same decree unless
the scripture of revelation, likewise, be so—ze is to
do z¢ with very strict observation, zow, since, owing
to the reception of terror by the purifiers, that pre-
paration is evidently to produce, as regards their
own disposition and movements, much harm amd ir-
regularity, and perplexed thoughts among the people,
the discredit of the decreer is generated therefrom,
and it would have been more reasonable to consider
the terror and doubt of the purifiers in another way.

4. That which is so explained by you as though
it would remain accomplished azd would be in notice
—and this is written by you like as it were from
a teaching of some description—is not proper; be-
cause, thus, every rite in the performance of the
desired operation, even by one semg/e teaching, is
suitable, whzch, like the preparation for the state-
ments of lying litigants, is very like, ὄμ not correct.
5. For when there are some who have furthered
Médyék-méh' better than the teaching of Afarg},
z¢ is well when every single rite in the teaching is
right; and as ¢o his rite zf is not very clear that
deliverance? is promoted by maintaining z¢. 6. Even
on that occasion when Médydk-mah has mentioned
threefold washing, and Afarg once washing’, Méd-
y6k-mah is the after deponent and Afarg the prior

1 See Ep. I, v, 1. 3 From pollution.

* In Pahl. Vend. IX, 132, 7 (see App. 1V), where the threefold
washing is connected with the name of Afarg, and the once washing
with that of Médyék-m4h; but Ep. I, vi, 7-9 agrees with the state-
ment here.

EPISTLE II, CHAPTER II, 4-9. 333

deponent?; and, on that account, the statement is to
be made as long as Médyék-méh is preserved, ὀφμέ
as regards the opinion of the words of Afarg z¢ is
to be maintained in a state of preservation.

ἡ. As to that which Afarg as said?, that ‘two
purifiers are requisite, Médyék-m4h fas also said
that one is plenty; and, since the teaching of Sé-
shans? is similar evidence to his, as to that which is
said by him, they have thus been more unanimous
that when there is one it would be proper; and as
several high-priests have announced just the same
evidence, and Afarg himself amd other priests have
been of the same opinion where z¢ is the performance
of the beginning of the Vikaya (‘exorcism’)*, Méd-
y6k-m4h is preserved. 8. Not on this account, that
Afarg is more preservative’ through once washing,
is the operation to be performed according to the
teaching of Afarg, but the once washing from Afarg
who is the prior deponent, avd the one purifier from
Médyék-méh who is the most corroborated are to be
accepted and to be conducted.

9. And even the computers of the stars would
make the position of the stars which exists when
that of the sun avd moon is from the direction (min
zik) of Satvaharan’, that of Saturn from the direc-

1 The words pasfmal, ‘after deponent,’ and pésmAl, ‘prior
deponent,’ are here written alike (see Ep. I, vi, 10, note).

* In Pahl. Vend. IX, 132, ὁ (see App. IV and compare Ep. I,
vi, 1-4).

* See Ep. I, v, 1. * See Ep. I, vi, 6.

5 From pollution (see § 6).

4 The high-priest of the Parsis in Bombay is of opinion that the
names of the three ‘directions’ mentioned in this section are the
Pahlavi forms of the names of three of the lunar mansions, whose

334 EPISTLES OF MANOsKIHAR.

tion of Avénak, and that of Mars from the direction
of Padramgés, a position whzck sends much good,
and is said ¢o be capable of undoubtedly (an4rangak)
bringing on maturity of strength. 10. That this is
to be seen as an occurrence (gast) is a conjunction
(nazdak6) which is not possible’, because, if the
conjunction of Satvaharan de exact, yet, since Saturn
and Mars are not at ¢hezr conjunctions(min nazdak),
its effect is not a good configuration (Κὰρ tanf);
if the conjunction of Avénak de exact, yet, since the
sun, moon *, azd@ Mars are not at their conjunctions,
its effect is not good; and if the conjunction of Pad-
ramgés de exact, yet, since the sun, moon, and
Saturn are ποῖ at their conjunctions, the effect is

P4zand appellations are given in Bd. II, 3; and he identifies Satva-
haran with Kahtsar, Avénak with Avdem, and Padramgés with
Padévar. The reading of all these names is, however, very uncer-
tain. Satvdharan is written Sat&haran three times out of the five
occurrences of the name, and the first syllable might easily be
read Gaht=Kaht, so as to correspond with the Pazand; on the
other hand, the reading Sat corresponds with Sata-bhishag or
Sata-t4rak4, the Sanskrit name of the 25th lunar mansion, Kahtsar.
As P4z. Avdem seems to be merely Pahl. afdfim, ‘last,’ I prefer
identifying Avénak (which can also be read Avérak) with the ninth
lunar mansion, Avra (Avrak in Bd. VII, 1, Avrak in Zs. VI, 1), the
Sans. Aslesh4. Padramgés is also written Padramgés twice out of
the three occurrences of the name; its identification with Padévar
makes it the first lunar mansion, the Sans. Asvint. The aspect of
the heavens, therefore, which is here mentioned as very auspicious,
has the sun and new moon in the latter part of Aquarius, Saturn in
the first part of Aries, and Mars in the latter part of Cancer, that is,
twice as far from Saturn as the latter is from the sun and moon.

1 That is, it very rarely happens ; as rarely as the exact agree-
ment of three different commentators, whom these three conjunc-
tions are intended to represent.

3 Reading mitr6 m4h, instead of Médy6k-m4h.

* The MSS. omit 14, ‘not,’ by mistake.

EPISTLE II, CHAPTER II, 10--12. 335

not good; on account of! which, in any conjunction
which is not exact, they believe ἐξ possible for a
firm mind also to accomplish this auspicious labour
(sukh-varzisn6), but they say the just and wise
should make the decision*. 11. So that this one is
a very good position, because that which is truly
issuing (r4st-tag) through the conjunction of Satva-
haran is from that mighty Satvaharan’, and that of
Satvaharan éeeng better through the conjunction of
Padramgés, that is done‘.

12. You should understand that of the same kind
is the similitude of the three teachings, of which you
have written, with this similitude which I ave por-
trayed® and ordered to form and scheme, so that
you may look at it more clearly, from a proper
regard for your own deliverance δ, for the sharp

1 Reading rAl, as in J, instead of the 14, ‘not,’ of K35 and BK.

3 That is, the circumstances are too unpropitious for any one to
come to a decision without consulting those who are better qualified
to judge, as is also the case when commentators disagree.

* Reading min zak rab4 Satvahar4n, but this is doubtful,
because K35 has min rab4 4har4n with zak Sat written above
min rab&; BK has min zak Saté (or d4d6) rab Sharan (or
kh4r4n), which is merely reading the same characters in a different
order ; while J omits most of thé doubtful phrase, having merely
min zak-i, which, with the alteration of rast-tag into rdsttar,
changes the meaning into the following :—* because that which is
through the conjunction of Satvaharén is more correct than that
of Satvaharan, and that which is through the conjunction of Pad-
ramgos, that is done.’

* Or ‘that remains the effect.’

δ Reading nts4ninfdd; K35 and BK omit the first letter so
as to convert the word into dfhantnidd, which might mean
‘ presented.’

* From pollution. There is some temptation to use the word
‘salvation’ for baigisn, but this would introduce ideas that were,
no doubt, foreign to the author’s mind.

336 EPISTLES OF MANOsKiHAR.

intellectuality of the re-explainers of what is not
well-considered ἦρε connection with z¢s purpose (4han-
k6), and for the accumulation of opinions that is
steadfast in the law of the ancients and orders you
to heed z¢. 13. For, owing to the miraculousness
and pre-eminence of that?, he who thinks to restore
the good ideas of the ancients does not himself
understand the knowledge in that wisdom of the
ancients, and does not keep his own presumption
(minth) lowly and teachable; much, too, which is
through his own learning is declared ¢o de out of
it (the law), avd how he orders us to understand #
is dy his own opinion .

Cuapter III.

1. 74 is disquieting about this, too, which is
declared in your writing *, as regards your vehement
desire and embarrassment (rfizdth) for a new law,
and your wish and longing for the establishment of
the law of the apostles‘; as also that which you
have done about the gathering of the details of
statements from the three teachings’, and about

1 The ancient law, as contained in the difficult language of the
Avesta.

3 That is, commentators are apt to attribute to the scriptures
many opinions which really originate in themselves.

3 The decree mentioned in Chap. II, 1.

4 That is, the new law which the future apostles, Hishédar,
Hfshédar-méh, and Sésh4ns (see Dd. II, 10) are expected to bring,
80 as to restore the religion in preparation for the resurrection.

δ᾽ Those of Médyék-m4h, Afarg, and Sésh4ns (see Ep. I, v, 1, 6).

EPISTLE II, CHAPTER II, 13—III, 4. 337

causing the rapid bringing of the new law. 2. And
on account of your embarrassment and wrong-doing
(vadag) they would give up the Frasnateé (‘ wash-
ing upwards’) and Upasnateé (‘washing down-
wards’), to bring the fifteen ¢2#es which are without
ordinance (bav4 4tnak6), that are after ἴ 3, back to
the fifteen which are a portion of the ordinance
(atnakd vai).

3. As ¢o the three times, each of which times one
runs a mile (h4sar) even until he obtains a purifier®,
since peradventure thy mile (parasang), too, might
become more, all the good work is written purposely
(ag-karth4) of three miles and more‘. 4. And
that, too, which the high-priests have so appointed,
when fe has striven in that manner for three per-
sons*,-or that sin and retribution of his is appor-
tioned unto them ad brought to the balance
(sangag-4tntdd), is because that commission and
retribution of sin mzght now, peradventure, be

1 These terms are quoted from Vend. VIII, 276, 279 (see
App. V), and are thus explained in Pablavi in Chap. IV, 2.

* Referring, apparently, to the second mention of the fifteen
washings, in Pahl. Vend. VIII, 281, which does not occur in the
Avesta text (‘the ordinance’), but refers to its previous occurrence
in § 279 of the Avesta. But, perhaps, the author means that they
would confound the final washing appointed in Vend. VIII, 299
with the preliminarv washing appointed in the previous § 279.

5 See Vend. VIII, 280, 287, 291 (compare App. V and Ep. I,
ii, 6, note).

4 After the polluted person has thrice run a mile, he is to run
further (see Vend. VIII, 294) to some inhabited spot; from which
directions the author concludes that any excess of distance is
immaterial. K35 and BK have ‘four miles and more,’ but this
seems to be a copyist’s blunder.

δ To purify him, and, if they refuse, they each take a share of
his sin (see Vend. VIII, 280-293).

[18] Ζ

338 EPISTLES OF MANOsxfHaR.

allotted unto the priest!; for if ἀφ were impure
(palistd) there would be no one whatever who
would properly perform the purification as it is
necessary.

5. Then it Aas become indispensable for you to
perform the purification, for that operation—so
suitable for the discreet where ‘he who has deen by
the dead, so that he has become polluted, and
even ‘the stars and moon and sun shine upon his
life discontentedly’—is just as fit for the exalted
when there is great ‘propitiation of fire, water,
earth, cattle, righteous males, and righteous women’
thereby. 6. So great is zs value ¢hat where there
is no purification of the body ἐξ is not possible to
purify the life ad soul; and when there is a man
in a realm who is able to perform it, that man is
not justifiable except when he shall perform 22.

7. Finally, when that pre-eminent operation is
beng accomplished, over which ¢heve is in revelation
and the perfect information due to revelation that
supreme * control which you are so disputing in the
religion—which even through your trifling (khar-
dak6) in the name of authority is becoming a
struggle (patk4r-yehevdin)—then, though it may
not be possible for you to perform z¢ yourself, it
should thereupon be the duty of some one of your
disciples to perform it in your sight, so that you may
be aware of the rite, even apart from the great
resources in ¢ha¢t most learned (4zt fm) acquaintance

1 Who is to purify him finally with the Bareshnfim ceremony.

3 Referring to Vend.IX, 161-163, quoted at length in Ep. I, iv, 3.

* Reading mahisté, but it can also be read Mazdayasté,
‘ Mazda-worshipping.’

EPISTLE I, CHAPTER III, 5-11. 339

with revelation which is associated with you}.
8. Also from that which is repeatedly written by
you with understanding of the rite, as regards all
three teachings?, 12 is manifest those rites are
mentioned even as those which are more maintained,
and are not those which are unnecessary to perform.
9. You are a something therein that ‘fends to
preserve ὃ a little of what it is not possible for thee
to attain fully in any mode; when thou shalt obtain
the operations of the voice‘, and the water and
bull’s urine, as well as the three men‘, or thou
shalt give a man® to wash therein, the intellect of
those controlling is then, indeed, not preservative
therein.

10. It is proper also for you to consecrate the
water and bull’s urine by that ritual which is in all
three teachings, to prepare your own ritualistic
liquid and other ¢hings which are approved among
you with mutual assistance, amd to appoint a purifier
who has performed fully acceptably avd been wanted.
11. Then, to give ozt properly to the country that
the purification is according to my order, I always

1 That is, even when not performing the ceremony himself, his
presence would be desirable, for the sake of securing due attention
to all the details, with which his superior knowledge must make
him better acquainted than his subordinates.

3 See § 1.

* Reading bikhtand; the MSS. divide the word, so as to con-
vert it into bar 4 tanQ,‘ without a body.’ The meaning is that by
his presence he is, at all events, able to secure some efficiency in
the ceremony, when he is compelled to intrust its performance to
subordinates who are not fully competent.

4 In the prayers and exorcisms. ® See § 4.
* That is, one thoroughly qualified (the priest mentioned in § 4)
who requires no special supervision.

Z2

240 EPISTLES ΟΕ MANOsxfHaR.

perform ἐξ more acceptably than that of other puri-
fiers. 12. For the water and bull's urine are all
consecrated by me, and the three hundred pebbles
(sang!) are cast into them (adbas) by me, just as
it is directed; the operation is also directed by me
in the three days? when it is performed, and all the
customary parts are washed three times by me’;
the ablution seats (makS) are also arranged by me
anew for every single person, and the use of washed
seats is not ordered by me therein‘; every rite of
the washing by the purifier is also so performed by
me as all three teachings have mentioned as per-
fection. 13. You become the best of the district,
as regards the minutiae (bartkidd4n) of the puri-
fication that is within your duty, so long as they
excite the sight δ, ὀκέ which are curtailed (kazd) by
you in the way of washing disclosed to me‘, while,
when it should be performed by you in this manner,
your performance would be equally constantly ex-
tolled azd your writing praised.

14. When, then, you write of it that they should
always perform it just as now, the falsity therein is

1 See Ep. I, vii, 16.

3 The ‘three washings’ mentioned in Pahl. Vend. IX, 132, 0 (see
App. IV); referring probably to those after the third, sixth, and
ninth nights (see Vend. 1X, 136, 140, 144), that is, on the fourth,
seventh, and tenth days of the Bareshnfim ceremony. Most of
this clause is omitted in J.

® As said to have been directed by Mé¢y6k-mah (see Chap. II, 6,
Ep. I, vi, 7), though the extant Pahlavi Vendidad (IX, 132, 7) attri-
butes the order to Afarg.

* Compare Ep. I, ix, 7, Pahl. Vend. IX, 1332, ¢, s.

δ. J has ‘so long as they advance the purification as much as
possible by a resemblance so approved.’

4 In the heretical decree under consideration,

EPISTLE II, CHAPTER III, 12--ἸΝ, 2. 341

grievous (yagar), and I know none worse; for this
washing and professional purification which one is
to keep in operation—as is declared by revelation,
the teaching of high-priests, and those of the primi-
tive faith who are esteemable’—you withdraw
(madam daréd%) from the midst of ws. 15. That
which you understand yourself is that unto Adthav-
mazd the confederate good creatures are as z¢ were
defiled, and in the eyes of the good and wise they
are as tt were propitiatory towards the mischievous
Va4é*. 16. And your words about it are just as
they say concerning a beggar, where a garment
is given to him, thus: ‘ Wash the dirt (414g) on him
thoroughly clean ;’ avd that garment they shall take
is put upon the fire avd burnt; and he spoke thus:
‘My dirt was a comfort.’

CuHaptTer IV.

1. /¢* is both explained again and summarized
thus :—If the decree be from a law of Zaratist, is it
so decreed as he spoke it ? and if they should never
perform by that, do not bring the Avesta and τές
exposition into the midst of z¢. 2. For the fifteen
times of which you have written, if from the reve-
lation of Zaratist, are his mode of washing fifteen
times upwards and fifteen times downwards, a rule

1 That is, by the Avesta and Zand.

* Reading an&ké V4é; he is the demon that carries off the soul
(see Dd. XXX, 4). Even the best creatures are imperfect in the
eyes of Adharmasd and the righteous.

* Reading niy4skar, instead of the niy&gar of the MSS.

* His own line of argument. δ See Chap. III, 2.

242 EPISTLES OF MANOSKfHAR.

which is fulfilled. 3. /¢ is said, if one’s defilement be
owing to depositing any bodily refuse (higar-1),
then nothing of this is ever necessary for him, for
one reckoning (mar-1)! will smite that which he
takes hold of with a finger and 2¢ is clean, or it will
smite a golden yellow clean, or whatever? it shall
smite is clean; but nothing merely clean is purified,
unless a demon be clean °.

4. And this, too, is very amazing to me, that
when this is not taken into account by you, that
when there should be, avd one should obtain, no
purifier* it would then be necessary for him to
operate himself*, how then is this knowledge ob-
tained ty you, on which information (4gahth) das
reached you, that the purifying of all the purifiers
of the country of Ir4n is just as they should always
perform zé. 5. When, as I consider, there is then
no complete acquaintance with the management of
a house in you, its own master, in what manner
then is your account of the gossip®, and your infor-
mation, about all the purifiers of the country of Iran

1 That is, a single washing, which is sufficient for ordinary
defilements unconnected with the dead.

2 This is doubtful; the word seems to be &1ké in P&zand, but, as
the Av. f and ἃ are much alike in Iranian MSS., it may be read
AQk-@, and the phrase would then be ‘or it will smite a penis
clean.’

* That is, cleanliness can no more be considered purification
than a demon, who is supposed to be an embodiment of impurity,
can be considered clean.

* J has ‘ when there should be no purifier it would be necessary
to beg the help of a chief of the religion, and when one should not
obtain ¢hat’

® As directed in Vend. VIII, 299 (see App. V).

* Reading vaé sakhfin, but this is uncertain.

EPISTLE II, CHAPTER IV, 3-V, 2. 343

obtained? 6, If your Zeople should abandon that
which is most indispensable, and your account of
the gossip, as regards that which the whole realm
has done, Je not according to the commands of reli-
gion and to sound wisdom; and if it has not come
completely to your knowledge as the washing of the
purifiers of the country of Iran—because, when you
do not fix the number even of their footsteps’, z¢ is
certain that your understanding of their disposition
and virtuous practice is even less—then it was
necessary for you to determine the reason that all
the purifiers in the country of Iran always wash that
way that is declared as improper, with whatever
certainty z¢ de uttered ov written.

Cuarter V.

1. If this which is said by you be a knowledge
that is replete (avk4r) with advantage, why was it
then necessary for you to keep z¢ as 22 were con-
cealed? from me, when I thus consider that, if a
knowledge should be rightly obtained by you, it
should then have been needful for you to report
unto me on the first rumour® from every one who
is well-enlightened (hQ-b4m)? 2. If this decree

1 Referring probably either to the distance of the Bareshnim
place from pure objects, or to the distances between the holes or
ablution seats, and from them to the furrows, mentioned in Vend.
IX, 12, 14, 18, 22 (see App. IV).

3 Reading nthand, as in J, but K35 and BK omit the first
letter.

* Assuming that may4g is a pseudo-Huzvéris equivalent of
fivig (Pers. 4v4); may4 being the true Huzv4ris of 49, ‘water.’

344 EPISTLES OF MANOSK{HAR.

seemed so to you before, between when you have
been in Pars and this “me when in Sirkan, z¢ was
not well considered with those acquainted with the
religion, the wise and the high-priests, amd not even
reported. 3. If not conceived by you before, then
what learned acquaintance with the religion was
acquired by you in Sarakhs! aad Shiraz, about
which you are enlightened? 4. And before it was
to be well considered amid observation and medita-
tion? what high-priest was obtained by you in Shiraz,
who, when it was well considered with him, in com-
pletely securing himself, kept you away from deli-
beration to be decided with me and other priestly
men and high-priests ?

5. If not decided by you in P&rs on account of
breaking away from me, that is as though you your-
self understand that I am to keep, 7m my own person,
not even in the rank of discipleship unto you, but
in that which is like servitude; and my coming’,
which is on your account, is even an accumulation
of harm azd distrust (tars) which you 4ave amassed
for yourself by having written and acted, and has
made me suffer sorrow (vidvartnidd) in my own
person. 6. If it had been shown to me by you ¢hat
it would be the preservation of the religion, it would
then have incited me to accept ἐξ steadfastly. 7. If,

1 A town in the extreme north-east of Khurés4n, between Nishah-
pihar and Marv, but nearer the latter city. When in this town
Zad-sparam probably came in contact with the Tughazghuz men-
tioned in Chap. I, 12.

2 J inserts the words ‘by you, and through your good considera-
tion 24 was more properly undeceiving, if done, then.’

> Referring to his intended visit to Sirkin, mentioned in Chaps.
VI, 4, 6, VU, 3, Ep. I, xi, 4.

EPISTLE II, CHAPTER V, 3-11. 345

for the sake of co-operation with me, a lawful decree
had been even more privately propagated by you,
and if the religious demonstration about it weve con-
servative and correct, it would then have been less
vexatious for you to explain ἐξ to me than to others
who fave less acquaintance with the decrees and
declaration of revelation; axd if a difference had
arisen thereon, a correct reply would then have
come to you more fully from me. 8. And if you
conceive that it is not necessary to demonstrate 22 to
me through the declaration in revelation, that deli-
verance which it is not necessary to announce is not
to be so decreed, even in another place. 9. And,
just as even in P4rs, if 22 weve not decreed by you
in Sirk4n on that account, when your conception
was that they would not accept z¢ from you, it
was necessary for you to know that, because it was
not possible for you to provide much interval for
demonstration.

10. If 2¢s purport Je now considered by you, when
you are moving as to the writing from Shiréz'—
which writes fully of your acquirement and interpre-
tation of it, and of a mutilated deliverance*—the
arrangements for iniquity on this subject are many.
11. And one of them is the erroneous writing® which
is with me, for you conceive that they would accept
from me your view, as 12 were swearing (sé6kandtkS)
that it does not go to the filth accumulated for‘

1 Referring probably to Ep. I, which appears to have been
written from Shirfs after holding a general assembly (see Chap. I,
11, Ep. I, iii, 13); but this epistle, judging from the remark in the
text, was probably written after M4nfissihar had left Shiréz, as was
also Ep. III (see Chap. VIII, 1).

3 From pollution. 5 See Chap. II, 1.

* Assuming that the Paz. pgs4hu stands for pas s&kh-1; but,

446 EPISTLES OF MAN(SKfHAR.

Zaratist, and does not contend with him; and that
the opposition (hamémalth) does not strive for a
new law, and does not increase the evil of the spirit
and the world, since it labours for the hoard of
the soul.

12. And, persistently concealed, that was done by
thee, owing to which is the anguish of my life; for
ἐξ is annoying when a wound of the soul is not actu-
ally realised by means of the decree; but if, too,
it should be really avoidable, z¢ is then even said
that ignorance itself would be regenerative (navazt-
d@4rih4), since 12 is not dubious to me, unless a
matured knowledge of creation and some of that
even of the angels should be in sight?. 13. Also
through their much talking, which is like Visaris?,
and much affliction, which is like the eradication
of life, ¢here is a perpetual demonstration then 7%
every place of the country of Iran, where this infor-
mation aéoué its religion shall arrive, ¢ha¢ they then
consider thee as an apostate and an enemy of the
religion.

14. And through this eager procedure of yours
many troops in the provinces, who save to horse
(asptntdand) themselves, Aave joined Atdré-pad?;

as Av. g and d are much alike, it may be pds4hu, which, when
written in Pahlavi letters, can also be read pad géh4n, ‘protector
of the world ;’ or pdsAhu may be merely a corruption of pad-
shah=p4dakhshah, ‘sovereign.’

1 Meaning that he should have preferred being ignorant of such
a decree, unless it exhibited far more knowledge of the truth than
it actually did.

3 So written here in Pazand; but, no doubt, the demon Vizaresha
(the Vizarésh of Dd. XXXII, 4, XXXVII, 44), who carries off the
souls of the wicked, is meant.

8. The name, apparently, of some rival of his in authority, who
is also mentioned in Chap. IX, 11.

EPISTLE IJ, CHAPTER V, 12-16. 347

for, inasmuch as those most mounted on horses! are
the washers? of Sirkén, who would have always
thought about their abundance which is due to the
archangels, they have spoken with opponents about
this interpretation of the section of ser¢pture (vidak)’,
and so become similarly testifying’, thus: ‘We do
not conceive it is necessary to demand thy reason for
this most grievous disaster®, a thing which is more
complete through your elucidation of doubt and the
power of the enemy, owing to this way which is
appointed by thee.’ 15. And on that account, too,
zt is more disquieting unto me, when I am aware
both of the origin of this perplexity avd the sur-
passing contamination which is possible to arise
from it.

16. And you always so observe as not to leap
(18 atyy dkhtan6) without looking before ; but tem-
porary observation is nothing really of that which,
by a well-stinging similitude, is what one observes,
with the eyesight looking well forward, when dust of
many kinds is domesticated with the sight of the

1 Reading asp-v4rak4ntam, and this meaning tallies well with
the previous mention of troops horsing themselves; but J, by pre-
fixing a stroke, changes the word into vaspOSharak4ntfim, ‘ those
most renowned among the spheres.’

3 The ceremonial washers or priests.

3 The term vidak is applied to sections or chapters of the
Avesta in Dd. XLVII, 1, 5, 6, LXVI, 4; and here it must be
applied to the Avesta of Vend. VIII or IX, to which the misinter-
pretations of Z4d-sparam specially referred.

4 J has ‘and so given similar testimony, which is written by them
of a priest of your fame, and written by them to me.’

δ᾽ The diminution of their means of livelihood by the decrease of
ceremonial washing, more than their apprehension of the sinfulness
of such decrease.

448 EPISTLES OF MANOSKfHAR.

eye; and if his intellect be not judicious he is won-
derfully deceived by it; and should it be even when
he mentions the existence of two moons, has 22
become more proved thereby? 17. 72 ἐς a custom
of the most provoking in itself, and presented dis-
quietingly when I, who believe with a fervent mind,
would have delivered the life even of my body over
to the perplexing bridge! for your happiness aad
enjoyment. 18. Also, on account of my want of
leisure, even the information which is presented,
asking peace, is information I believe with a gene-
rous mind; and deg aware regarding my want of
leisure is both an advantage and harmful, and the
heart to write of them? is, therefore, miraculous.
19. Then it is always necessary for me, who am in
want of leisure, to write unto you so much writing
of the harassing of annoyers and against disputes, of
whose end there is no conception in my heart.

Cuapter VI.

1. When at azy time I write more pleasantly, this
directs you to understand that still with the stead-
fast are my affection and natural lowly-mindedness ;
afterwards, too, that which Aafpens when you have
kept me wide away from the way of brotherhood,
and higher even than a father, master, leader, ruler,
or high-priest, is due to the fame and happiness of

1 The Xinvad bridge, or passage to heaven (see Dd. XX, 3);
meaning that he would have been ready to lose his life for the sake
of his brother.

3 The heart to write of the ‘happiness and enjoyment’ of ὃ 17.

EPISTLE II, CHAPTER V, 17--Ί, 4. 349

my body azd life, not ¢o affection of character, but
the position of religion axd the command of the
sacred beings. 2. On that account, when you have
seen the pure religiousness, the learned knowledge,
and the repose-promoting truth of the invisible
(avénapth) of which my? heart is leaping with evi-
dence, so that you are steadfast even unto the ndéid
asta-a (‘not though the body’) of which Zaratdst
the Spitaman spoke?—and, because, turned by me
to the religion which is thy passport (parvanakd)
to the best existence, you have understood ¢hat it is
the organizer of the greatest protection, even that
is supposed by me—I undergo all the terror of the
“period in hope of the supreme recompense.

3. And the position that that religion 4as given,
which on that account is mine, you have that way
considered as supremacy*; and if, sent from you or
another person, the opposition of one of the same
religion is seen fo de the dispersion and disruption
of the appointed profession, I act against the con-
tinuance of the opposition, and as steadfastly as the
series (zarah) of submissiveness and gratification of
your priestly lordship Aas done to me. 4. And this
will be undoubtedly realised by you, that if you do
not turn away from this decree which is not pre-
servative, but, deng appointed, I reach out from

1 The MS. J ends at this point, but the continuation of the text,
as far as the word ‘important’ in Chap. IX, 7, is interpolated in
Dd. XXXVII, 33 in the same MS.

3 In Vend. XIX, 26, ‘not though the body, not though the life,
not though the consciousness should part asunder,’ would he curse
the good, Mazda-worshipping religion.

δ᾽ He now proceeds from persuasion to an assertion of his
authority, accompanied by threats,

250 EPISTLES OF MANOsxiHAR.

the country of Iran’, then I s#a// become its great-
est attacker of you. 5. And so I consider that
from my opposition it is possible for more harm to
happen unto you than from many accusers who are
like the leader of those of the good religion, the
many who are as z¢ were of like fame with me.

6. And also from my. departure, and the non-
existence of one that is a friend of yours, who, like
me, is less able to be for your harm than he who is
one of the many accusers of whom it is I who am
the restrainer, you know this, that my coming is on
account of the affection of some and the reverence
of others. 7. From the exercise of religion I do
not at all fall away, and for the sake of the position
of the religion I am maintaining opposition? to any
one; even when he is a friend who is loved by me,
I am then his antagonist. 8. Fate (zik5)* is the
great truth of the vacant, the form (and4m)* which
has procured the light of life.

Cuapter VII.

1. A well-reflecting Zevson, moreover, is able to
understand that which is written by me, in private,
in writing unto the good peop of Sirkan, as perhaps
a legitimate copy® of a writing of that kind from

1 Referring to his intended visit to Sirkan (see Chaps. V, 5, VII, 3,
Ep. I, xi, 4).

3 J has ‘I am an opposition.’

5 Or ‘living,’ * Or ‘the time (hang4m).’

5 The MSS. have pind, instead of ρα ἀπό. This copy of Ep.1
is mentioned in Ep. I, xi, το.

EPISTLE Il, CHAPTER VI, 5-VII, 4. 351

me may be near you; and it was like the production
of some one for the tearing and rending of his own
limbs, and for the purpose of bringing on that
remedy—the burning, torturing medicine that is
religious '—whose purpose is to remain away from
the steadfast while adzding by the commands of
religion. 2. This same epistle?, which was one of
very great incompleteness, and one as 7z¢ were
thinking very severely, was similar to the decision
(azad *) 4o which I Zave come on the same subject,
which ts written of below and again; and accom-
panying this epistle was a man of my own with
a further epistle*. 3. I am discharging (vigarak6)
my own duty as regards it’, where I so arrange
affairs of every kind which z¢ is possible for me to
complete for a period of three months δ, and come
myself to where you are, and that mastery (4trth)
which is prepared is again arranged when it is
wanted by them’.

4. You have already become a reserver (khamo-
sid&r) and rapid preparer of the adaptation of words
in which cogency exists, and have clearly explained

1 Probably meaning ‘ remorse.’ 3. Ep. 1.

5. Chald. II, referring to his general mandate (Ep. III) men-
tioned again in Chap. VIII, 1.

4 The temporary epistle to Z4d-sparam (mentioned in Ep. I, xi,
1, 5), of which no copy has been preserved.

5 J begins as follows:—‘And I τοῦδ come later on and more
combatively, when it is requisite for the sacred beings (or for
them); I am also myself in possession of an opportunity as re-
gards it.’

* This period for his visit to Sirkfn is also mentioned in
Ep. I, xi, 4.

7 Or ‘dy the sacred beings;’ the words yasdan and s4n being
written alike.

352 EPISTLES OF MANUOsxtHAR.

as much as is in sight about the reason of altering
that decree, concerning which your opinion is written
with great judiciousness. 5. But as ¢o the under-
standing which prompted you to write properly, and
not to alter the rites avd purifications of the Avesta,
and about the duty of purifying the purifiers}, such
as has entered into the practice of the good, the
propriety is declared in the teaching of the high-
priests; and to do 22 better, so far as is possible, is
to strive forwards in goodness.

6. Also, as regards changing the law of the
fifteen times washing ?, just as “2 ἐς for Iran zz which
purifiers are to be found, it is ordered for places to
be found without purifiers ; ad z¢ zs in the countries
of Iran that the order is given regarding purifiers
not thus appointed for the work.

Cuarter VIII.

1. To arrange again for approval the other
matters, of which a portion is written adout by you,
an epistle ὃ is again prepared in advance for Sirk4n,
Shiraz, and other places, so as thus to make your
decree a writing of bygone offence. 2. Because,
if your despatch (firtst) prepared this new pro-
ceeding, and you do not turn away from it, and do
not recede through opposition «πα accumulation
of vexation, amd these others, too, like thee, shall

1 J has ‘and not to alter the purification ἐπ the rites of the
Avesta.’

* See Chaps. ITI, 2, IX, 2, Ep. I, ii, 6, note.

5 Ep. III, also mentioned as a ‘decision’ in Chap. VII, 2.

EPISTLE II, CHAPTER VII, 5—VIII, 5. 353

not now abandon routine of that kind, then your
children, your own precious ones who are beloved—
of whom I know that you make them love yoz,
and do not, moreover, diminish in your protection
of them—shall be your accusers; and they shall
abandon confidence z# me as refuge and guardian,
and in the sacred beings, through want of advice
and want of guardianship. 3. The fires of the
sacred fires whose manager is a guard ad pro-
tection such as I, lest they shou/d not obtain such
an officiating priest (z6t6), wd have in defence and
guardianship of themselves to make back to ther
Shiraz abode. 4. And 7 myself shal? have to retire
(agviraztdan6) from the countries of Iran, ed to
wander forth to far distant realms where I sha// not
hear a rumour about your evil deeds. 5. In my
occupation, moreover, my fortune (τὰ Κη) may de
to wander forth by water even to China, or by land
even to Arim!?; but ¢o δέ carried off by V4é2, that
uplifter, is much more my desire than when I am
there where, owing to you, I hear that, as regards
the glorifying of the sacred beings, which, because
of my reply obtained above, woudd then Je as much
as death to me; ἐξ would also be the ending of that
internal strife, so distasteful (aparvdrakS) to me,
which is like 42s who as to struggle with his own
life.

1 The eastern empire of the Romans, that is, Asia Minor and
the neighbouring regions.
3 The bad V4é, who carries off the soul (see Dd. XXX, 4).

[18] Aa

254 EPISTLES OF MAN(OSKTHAR.

CuaptTer IX.

1. This, too, this aged one (afizvard6') orders,
that, as fo the polluted of the countries of IrAn,
when they do not obtain another washer, their way
is then through thoroughly washing ¢hemselves’.
2. For you who are understanding the rite and
capable of washing, azd are the most forward and
intelligent of the religious, so long as your previous
washing is a way of no assistance, there is this
tediously-worded epistle ; moreover, all their sin you
assign for your own affliction*®, whose after-course
is thus for their Pazéadasa (‘ fifteenfo/d’) washing “,
at the time they shall-abandon, as distasteful, that
sin which is a new development by way of Upas-
nateé (‘washing downwards’)*; and the sinfulness
is his who established that law for them.

3. And yours are truly creatures of a fetid pool
(gand-4v6), who, as regards my motive, always
speak about it just as they spoke thus to a priest 5:
‘Why as the savoury meat-offering not become
forgotten by thee, whz/e the firewood and incense,
because it is not possible to eat ¢hem up, are quite

1 From this it appears clearly that Man@séihar was an aged
man when these epistles were written, though not too old to travel.
The previous allusion to old age, however, in Chap. I, 9, may not
have referred to himself.

* As provided in Vend. VIII, 299 (see App. V).

5.7 omits alag, ‘affliction ;’ and in K35 it is doubtful whether it
be struck out, or not.

* See Chap. III, 2 for both these terms.

δ Implying that the laity were inclined to attribute his own strict
enforcement of ceremonies, requiring the employment of the priest-
hood, to interested motives.

EPISTLE II, CHAPTER IX, 1--7. 355

forgotten?’ 4. Also, as a similitude of your affairs,
they are saying that 12 zs as though the stipend of
guardianship were always to be demanded just ἐπ
accordance with omissions of duty (avag πιδη1-
dtha)'. 5. So that even while the trifle of trifles
which exists as an interval from the title of leader-
ship unto ¢hat of high-priestship—in which, except
a title that is no joy of the strictly religious, there
is nothing whatever—is, that way, to prepare a
source of dispute as to the work which you do
for the guardianship, it should, therefore, be a
sufficiency (khv4r-b4r), where your own supreme
work is purification itself; and to do either what is
taught, or is advantageous, would be withdrawing
from the country a demand which 4as caused disturb-
ance (balfibaktnid6); to subdue z¢ thou shouldst
always so decide the daily allowances’.

6. And, to-day, I Zave, on that account, written
everything sternly, because that which another per-
son arranges and speaks so opposed Zo me in evil
appearance—which is little fit zo de prepared—when
I write seasonably, and with friendly and brotherly
exaltation, you direct and persevere more expressly
in preparing, so that portion upon portion is thus
brought forth. 7. In good old age® the great law
of after-restoration is a harsh remedy, and, on that

1 That is, the laity attributed his brother’s laxity, on the other
hand, to sheer neglect of duty, and had, therefore, begun to consider
his supervision hardly worth paying for.

* Meaning that by adherence to long-established custom, as
regards both priestly work and priestly allowances, the laity would
be better satisfied and more easily managed.

5 Reading hii-kahébanth; J has merely kahébanfh, ‘old age,
antiquity.’ He appears to be referring rather to the antiquity of the
Avesta law, than to his own old age.

Aa2

256 EPISTLES OF MANOsxfHAR.

supposition, where ὦ rz/e is shown to descend from
their three teachings’, and is itself regarded as true,
and the wisdom of the period as impotent (an6zé-
harik6), you yourself fully imagine (hO-minéd8)?
that further restoration is not an important® and
foremost thing. 8. Those of different faiths of
various kinds Zave many usages and perplexing
kinds of doubt, even about the accomplishment and
explanation of the statements of the high-priests 5,
for on this subject, about old age (ginanth), and
even about sprinkling and about yourself accom-
plishing the religious rztes, you are wisely for a
preservation of the equally wise experience of the
profession; and as ¢o the heterodox, that writing
which realised that even now memory is opposing
you is itself evil-wishing®, and you know 2¢ is your
own arrangement.

9. This, too, they® say that, if 22 de on that account
that the purifiers shall not always so perform the
purification by all three teachings, or every rite
which is proper according to one teaching, it will be
necessary ‘hat the purifiers shall abandon purifica-
tion. 10. Then about old age, the performance of
the ceremonial’, azd the many times of this which

1 See Chap. III, 1, Ep. I, v, 1, 6.

2 J has khavitfinéd, ‘you know.’ He deprecates all further
investigation into the meaning of the scriptures, which had already
been explained by three old commentators, as he doubted the
religious wisdom of the age in which he lived.

5 The continuation of the text in J ends at this point.

4 The commentators.

5 That is, the decree of ZAd-sparam, though itself objectionable,
was opposed to the heterodox who wished for further innovations.

5 The heterodox.

7 Referring perhaps to the performance of the Vendid4d service

EPISTLE IJ, CHAPTER IX, 8-15. 357

are mentioned as ¢hough this were proper, ἐξ is stated
as regards how it is proper that, when on account of
those of the good religion they always proceed just
as is mentioned in the Zand teaching of the Avesta’,
it will then be necessary ¢ha¢ they shall abandon the
religion. 11. And many other sayings of things like
unto these are scattered about (zerkhfint-attd), and
are named near Atdvd-pAd? as hints from you; for
this reason they are reckoned (khaprag-att6) in
the thoughts of men.

12. And this much is written by me in distressing
haste; I consider z¢ complete, and may peace and
every happiness perpetually become hospitably at-
tainable avd accomplishable for you thereby, through
the severe anguish and discomfort, and the eternal
distress and despondency of the healer of affliction,
Mandséthar, son of YQdan-Yim, director of the pro-
fession of priests of Pars and Kirman’.

13. Written in propitiation, praise, and benedic-
tion of the creator Athaymazd and the archangels,
all the angels of the spiritual and the angels of the
worldly existences, and every guardian spirit of the
righteous. 14. Homage to the exalted pontiff (rad)
sent from the creator Athaymazd, the most heavenly
of the heavenly, Zaratdst the Spftaman. 15. The

(which includes the Yasna ceremonial) as directed in Pahl. Vend.
IX, 132, 3, o (see App. IV).

1 It is possible also to read ‘in the teaching of the Avesta and
Zand;’ but this would ignore the fact that the ‘teaching’ is the
Zand itself.

2 The same rival as is mentioned in Chap. V, 14.

3. According to Dd. XLV, 5 the farmédér or ‘director’ of the
profession of priests of Pars was the pésfip4i or ‘leader’ of the
religion.

258 EPISTLES OF MANOsKfHAR.

most prayerful and gainful of things is righteous-
ness; great and good and perfect is Zaratist; and
one only is the way of righteousness, all the others

are no ways}.

1 Compare Dd. XCIV, 14, Ep. III, 23.

EPISTLE ΠῚ.

TO ALL OF THE GOOD RELIGION IN IRAN.

Jn the name of the sacred beings.

A copy of the notification (vish4dak5) of zs
priestly lordship M4nds&thar, son of Ydd4n-Yim,
regarding the grievous sinfulness of assuming the
propriety of washing for fifteen times.

Jn the name of the sacred beings.

1. It Aas come unto the ears (vasamminisn6)
of me, Mandséthar, son of Yidan-Yim, pontiff (rad)
of Pars and Kirman}, that, in some quarters of the
country of Iran, they whose chance happens 20 δέ so
much? pollution, such as is decreed unto so much
washing of the customary farts (ptsak6), always
wash themselves fifteen times with bull’s urine and
once with water, consider themselves as clean, and
go to water, fire; and ceremonial ablution, the ablution

1 See Dd. XCIV, 13.

3 Reading havan; but it may be ‘pollution of the spiritual life
(ahv6),’ though this is hardly possible in the next phrase, where
the same word occurs.

5. By confounding the preliminary washing appointed in Vend.
VIII, 279 with the final washing appointed in Vend. VIII, 299 (see
App. V, and compare Ep. I], iii, 2, ix, 2).

360 EPISTLES OF MANOSK{HAR.

of the sacred twigs. 2. Such—although! they say
that Z4d-sparam?, son of Yidan-Yim, as ordered,
and the high-priests ave appointed, washing of this
kind—/as appeared to my well-reflecting (hQ-min)
opinion, apprehension, and appreciation very mar-
vellous and grave, and merely arumour. 3. And zt
is needful for me to keep those of the good religion
in a// quarters of the country of Iran informed con-
cerning the placing reliance upon their washing with
the Bareshnim ceremony*, and to make my own
opinion clear also as regards the writings collected.

4. And, first of all, about the indispensability of
the Bareshnim ceremony I write several such copies
of a well-matured writing of mine‘ as may even be
new light to the intelligent. 5. That my opinion
of the information provided by revelation, the deci-
sions of high-priests, avd the teachings of those of
the primitive faith is thus, that washing by the pol-
luted with water is pollution for the life and spiritual
life (ahv6)5; they render the material Jody clean
thereby, du¢ that which is known as the handiwork 5
of the immortals, and is also professionally called the
Bareshnim, when ¢here zs the protection of a ritual
of various kinds, shall make the body clean from
endless worldly attacks.

6. It is in the nine ablution seats (magak5)? and
the furrow’, even with prayer, bull’s urine, water,

1 Reading amat, instead of the very similar word ham, ‘ ever.’

3. See the headings to Eps. I, II. 5 See App. IV.

4 Meaning this epistle.

5 Because it pollutes pure water, which is considered a sin.

* Reading yadman; but it may be gadman, ‘glory,’ which is
written in precisely the same manner.

7 See Ep. I, ix, 7.

® See Vend. IX, 21-28 (App. IV)

EPISTLE III, 2-11. 361

and other appliances, and the ritual which is such as
is declared in the teaching of revelation; and even
now the purifiers, who are just as written adout be-
low, keep z¢ in use. 7. When there is a washing
they wash just as in the well-teaching statements
which are known as ¢hose of Médy6k-mdh, of Afarg,
and of Séshans!, or 2% the statement of one of those
three teachings, or in the statement of one of the
high-priests 6y whom those three teachings are de-
clared as propriety, or has come unto me as the
practice of those same three teachings dy those of
the primitive faith.

8. I deem ¢hzs deliverance? one wholly approv-
able, and the washer ἐπ a washing of that kind, with
the Bareshntm ceremony—which is lawfully of that
description—I consider as a purifier who is approv-
able. 9. And the polluted of every description, as
above written, who have obtained, for any indispens-
able reason whatever, a purifier, as adove written,
whom even now various districts avd various places
have appointed azd approved, are able to wash with
the Bareshnim ceremony as adéove written. 10. Then
their washing fifteen times is no deliverance in any
way, and to wash them quickly with the Bareshnim
ceremony as above written is indispensable.

11. Owing to a washing of the same kind through
the Bareshnim ceremony, as is intended, water, fire,
and other ¢hzngs, not to provide care for which is
1 a τινος authorisedly is grievously sinful.

See Ep. I, v, 1. 3 From pollution.

* At this point there is a blank page in K35, and also in the
MS. belonging to Mr. Tehmuras Dinshawji, which is supposed to
be older; and one line is left blank in BK. It is not, however,

362 EPISTLES OF MANOsK{HAR.

12. When, on account of a cleansing through another
washing, distinct from the Bareshnim ceremony,

quite certain that any text is really missing, as this section can be
read continuously and translated as follows, without much diffi-
culty: —‘ Afar! from a washing of the same kind through the
Bareshniim ceremony, as is intended, ¢here would be a grievous sin
against water, fire, and other /4zngs, not to provide care for which
would be unauthorised.’ ,

If some folios of text are missing, as seems quite possible from
the terms applied to this epistle in § 4, the question arises whether a
portion of the missing text may be contained in the following frag-
ment on the subject of the Bareshnim, which is appended to the
passage (Ep. II, vi, 2-ix, 7) interpolated in Dd. XXXVII, 33 in
the MS. J :—

‘As it is declared in revelation that, ifa man who Aas chanted
comes upon a corpse, whether a dog, or a fox, or a wolf, or ἃ male,
or a female, or any crea/ure on whose corpse it is possible staf he
may come, that good man becomes so that a man may become
defiled by him, and it is necessary to wash the polluted one, so that
it may not make him a sinner. In order that they may act so to the
polluted one it is necessary to wash Azm, it is necessary to perform
that Bareshniim ceremony of the nine nights. If the man that is
spoken of λας worked about carrying the dead and contact with
dead matter (nds4 hamA4lih), so that they know about his defile-
ment to whom he comes, then he who has done this work ἐπ
contact with dead matter becomes afterwards disabled for that
worship of the sacred beings which they perform. So, also, some
one says (compare Vend. VIII, 271-299), where in a wilderness
(vy4van) are several priests (8 5γν δ) and a man lies on the road,
there he wo carries the dead ὀοών of the man who passes away—
as those others remain and stand away helpless, without offerings
of inward prayer (vigd vakhtag4n) over that person (kerp6)
according to the religious way—Aaving washed his body, comes
into the town and performs the nine nights’ Bareshnfim ceremony
twice; afterwards, his Gét6-kharid ceremonies (see Dd. LXXIX, 4)
are performed, and he has acted well according to the religious
way; then he comes into the ceremonial of the sacred beings.
“ How are those men purified, O righteous ove/ who shall stand up
by a corpse which ts very dry and dead a year?” (See Pahl. Vend.
VIII, 107, 108.) The reply is this, that “those men are purified ;

EPISTLE III, 12--1 5. 363

they consider themselves as clean ἐξ is more griev-
ously sinful; just as when they do not wash with
the Bareshnim, as adove written, du¢ consider them-
selves as clean through washing fifteen times, as
above written, or on account of any washing what--
ever distinct from the Bareshnim, 22 is more griev-
ously sinful; because, when they do not wash with a
Bareshnim, as adove written, μέ wash for fifteen
times, as aéove written, or any washing whatever
distinct from the Bareshnim, as aéove written, they
do not become clean, through the professional wash-
ing which is decreed, from that pollution which
remains},

13. When without similar trouble and great judi-
ciousness they go unto water and fire, the sin is
grievous; and when they go tothe bowl (padm4nd)
for ablution of the sacred twigs? 22 is non-ablution
advisedly, avd to perform the ceremonial therewith
would not be authorised. 14. And, 2% like manner,
the washing of polluted Hém ¢wigs’, for any indis-
pensable purpose, with the Bareshniim ceremony, as
above written, is not possible.

15. Therefore, so that we may obtain as z¢ were a
remedy for it, I wash with the Bareshnim ceremony,
as above written ; to keep the mind steadfast and to
attain to a remedy I wash with the Bareshnim, as
above written; and to bestow the indispensable, com-
prehensive Bareshndm, as aéove written, is indeed a
good work suitable for the discreet ρα liberated

for {} zs not 4 the dry from that dryness—that is, it would not act
from this polluted “hing—shal the existence of dry diffusion Aas
arisen.”

1 Even after the best ordinary washing.

2 See Dd. XLIII, 5. 5. See Dd. XLVIII, 16.

464 EPISTLES OF MAN(sKIHAR.

from bonds, and the purification of body and soul is
connected with it.

16. These ¢hings those of the primitive faith, who
provided for the moderns, ave communicated, whose
position was above us moderns who are now the law
(gan) of others, and are teachers and rulers; our
station as regards them is the position (g4sth) of
disciples 2ο spiritual masters, that of listeners and
servitors to form avd hold the opinion, about the
same and other ¢hzmgs, which those of the primi-
tive faith formed; and the teaching of even one of
those high-priests is greater avd higher than our
sayings and decisions.

17. And as fo every custom there may be in the
country of Ir4n, about casting away the Bareshnim
ceremony, as written by me, and about all the pol-
luted, as above written—whom 2¢ is possible to wash,
for any indispensable reason whatever, with the
Bareshnim as written by me, amd one does not
wash with the Bareshnim as wrztten by me, dué is
ordered to wash for fifteen times, as written by me,
and to pronounce as clean—and wich is established
as a rule ome is urged to practise, if Zad-sparam or
any one else 4as ordered, said, or decided in the
name of authority ¢hat one is to do so, or has estab-
lished ἐξ as a rule, or set 22 going, this is to give
authoritatively my opinion, decision, and enactment
upon it likewise. 18. That ¢hose same sayings are
short-sighted (aé-vénak5), ¢hat same order is un-
lawfully geven, that same decision is false teaching,
that same rule is vicious, ἐξα same setting going is
grievously sinful, and ¢4at same authority is not to
be accepted ; z¢ is a practice, therefore, not to be
performed, and whoever has performed it, is to

EPISTLE III, 16--22. 365

engage quickly zz renunciation of it. 19. And he
who as decreed in the country of Iran, in the name
of authority, washing of other kinds as all-remedial
for the polluted, as adove written, and has established
a rule of that description is to be considered as a
heretic (aharm6k6) deserving death.

20. So, when through his wilfulness that kind of
injury without enlightenment (b4m) is decreed, and
a rule of that description is established, as adove
written, and one rendered polluted is washed fif-
teen times with bull’s urine ad once with water, or
tm whatever other mode that is distinct from the
Bareshnim ceremony as written by me, though it is
possible to wash him, for any indispensable reason
whatever, with the Bareshntim as aéove written, then,
his renunciation of sin being accomplished, Ze is to
be washed again at the nine ablution seats (magh)}?
with the Bareshnim as written by me; amd until |
washed again, as written by me, 4e is not to go to
water and fire and the bowl for ablution.

21. And this epistle is written by me, in my own
hand-writing, for the sake of a// members whatever
of the good religion of the country of Iran becoming
aware of the opinion, apprehension, and apprecia-
tion of the commands of religion entertained by me,
MAndséthar, son of Yadan-Yim; and several copies
are finished zz the month of the triumphant Hor-
vadad of the year 250 of Yazdakard?.

22. In trustfulness and gratitude to the sacred
beings, and homage to the exalted pontiff sex¢ from®

1 See § 6.

3 The third month of the Parsi year 250, which corresponded to
the interval between the 14th June and r3th July, 881.

3 Reading min, as in Ep. II, ix, 14, instead of mQn, ‘ who.’

366 EPISTLES OF MANOsKiHAR.

the creator Athaymazd, the heavenly, most right-
eous, and glorified Zaratist the Spitaman. 23. For
the sake of obtainments of prayers the one thing is
the righteousness of the Spitam4n; great, good, and
perfect is Zaratdst; one only is the way of perfect
righteousness, which is the way of those of the
primitive faith ; all the others, appointed afresh, are
no ways!.

1 Compare Dd. XCIV, 14, Ep. II, ix,15. This epistle is followed,
in K35, by the Selections of Z4d-sparam, of which the first portion
is translated in the fifth volume of the Sacred Books of the East.

APPENDIX.

LEGENDS RELATING TO KERESASP.

THE NIRANG-I KUSTL

THE MEANING OF KHVETUK-DAS.

THE BARESHNUM CEREMONY.

FINDING A CORPSE IN THE WILDERNESS.

OBSERVATIONS.

1. For all divisions of the translations into sentences or sections
the translator is responsible, as such divisions are rarely made in
the manuscripts.

2-6. (The same as on page 2.)

4. The manuscripts mentioned are :—

Bzg (written a.p. 1679), a Persian Rivayat, No. 29 in the
University Library at Bombay.

BK, J, K35, Mro (as described on page 278).

L4 (written about a.p. 1324), a Vendidéd with Pahlavi, in the
India Office Library in London.

M7 (written a. ἡ. 1809), miscellaneous Parsi-Persian writings,
No. 7 of the Haug Collection in the State Library at Munich.

APPENDIX.

I. LEGENDS RELATING TO KERESASP.

Tue Avesta informs us that KeresAspa was a son
of Thrita the SAman, and the brother of Urvakh-
shaya. From the name of his father’s family he is
sometimes called SAma Keresdspa?, but his more
usual title is Naremanau or Nairimanau, ‘the manly-
minded®.’ He is described as ‘a youthful hero, wear-
ing side-locks and carrying a club‘, to whom the
witch Knathaiti® attached herself; she whom Zara-
tist promised to destroy by means of the apostle
Saoshyds, who is to be born hereafter*. And his
body is watched over by 99,999 guardian spirits’.

See Yas. IX, 30, 31.

* See Fravardin Yt. 61,136. Hence he is often called Sam in
Pahlavi works (see Bd. XXIX, 7, 9, Byt. III, 60, 61); and, in a
passage interpolated in some manuscripts of the Shahnamah, we
are informed that Gars4sp was son of Atrat, son of Sam, which is
evidently a reminiscence of Keresasp being a son of Thrita the
S4man (see also Bd. XXXI, 26, 27).

* See Abin Yt. 37, Ram Yt. 27, Zamy4d Yt. 38, 40, 44. Hence
we have Sm, son of NarimAn, as the grandfather of Rustam in the
Shahnémah,

* See Yas. IX, 33. M. de Harlez converts the side-locks into
some weapon called gaésus, but this word still survives in Pers.
gés or gésQ, ‘ringlet, side-lock.’

5 See Vend. I, 36. Or it may be‘ the witch whom one destroys,
or to whom one prays,’ if we translate the name.

® See Vend. XIX, 18.

7 See Fravardin Yt. 61. For the reason of this watchfulness, see
Dd. XVII, 6n.

[18] Bb

270 APPENDIX.

Of his exploits we are told that he ‘slew the ser-
pent Srvara, which devoured horses and men, which
was poisonous and yellow, over which yellow poison
flowed a hand’s-breadth high. On which Keresdspa
cooked a beverage in a caldron at the midday hour,
and the serpent being scorched, hissed, sprang forth,
away from the caldron, and upset the boiling water ;
Keresdsp, the manly-minded, fled aside frightened’,
We are further told that he slew the golden-heeled
Gandarewa?; that he smote Hit4spa in revenge for
the murder of his brother, Urvakhshaya’; that he
smote the Hunus who are the nine highwaymen, and
those descended from Nivika and Da4stay4ni‘; also
Vareshava the Danayan, Pitaona with the many
witches, Arezé-shamana, and Sn4vidhaka®; and that
he withstood many smiters or murderers®.

The details of these exploits, still extant in the
Avesta, are very scanty; but some of them appear
to have been more fully described in a legend about
the soul of Keresd4spa which formerly constituted
the fourteenth fargard of the Sidkar Nask, the
contents of which are thus summarized in the ninth
book of the Dinkavd :-—

‘The fourteenth fargard, Ad-fravakhsht’, is about

' See Yas. IX, 34-39, Zamy4d Yt. 40 (translated in Haug’s
Essays, pp. 178, 179).

® See Aban Yt. 38, Zamy&d Yt. 41. A monster in the wide-
shored ocean, who is also mentioned in R4m Yt. 28.

® See Ram Yt. 28, Zamy4d Yt. 41.

* See Zamyad Yt. 41. For ‘ Hunus’ some read ‘sons.’

5 See Zamyfd Yt. 41-44. ® See Fravardin Yt. 136.

™ The name of Yas. XLIV, being the first two words, ad
fravakhshy4, of that chapter of the Gathas. In the detailed
account of the contents of each fargard of the first three Nasks,
given in the ninth book of the Dinkard, each fargard is distinguished

I, LEGENDS RELATING TO KERESASP. 371

Athaymaza’s showing the terrible state of the soul
of Keresésp' to Zaratist; the dismay of Zaratist
owing to that terrible state; the sorrowful speaking
of Keresdsp as regards the slaying of multitudes, for
which mankind extol him, whereby abstentions from
sin occurred; and the recognition of him by the
creator, Adhaymazd, as extinguishing his fire. The
supplication of Keresasp for the best existence from
Athaymazd for those exploits when the serpent
(gaz) Srébar? was slain by him, and the violence
of that adversary; when Gandarep® with the golden
heels was smitten by him, amd the marvellousness
of that fiend; when the Hunus of Vesk6‘, who are

by the name of some section of the Gathas. The names thus em-
ployed are composed of the first one, two, or three words of the
Yath4-ahfl-vairy6, the Ashem-vohf, the Yénhé-hatam, Yas. XX VIII-
XXXIV, the Yasna haptanghditi, Yas. XLII-L, 1.11, 1.111, which
supply the twenty-two names required. When the Nask contains
twenty-three fargards, as in the case of the Varstmnsar, the first
fargard remains unnamed. Whether these words were used merely
as names, or whether their insertion implies that the fargards of
these Nasks used to be recited (somewhat like those of the Ven-
did4d@) alternately with the sections of the Gathas, can hardly be
determined from our present information. It may be noted that
the three Nasks (Sfidkar, Varstmansar, and Bak6), whose contents
are thus detailed in the Dinkard, all belong to the so-called g4sAntk |
or G&tha class of Nasks ; but whether that term implies that they
were metrical, or merely that they were connected in some way with
the Gathas, is also uncertain.

1 Written Kerésisp6, or Gerésisp6, throughout the Pahlavi text
of this paragraph.

3 The Srvara of Yas. IX, 34, Zamy&d Yt. 40.

* The Gandarewa of Aban Yt. 38, Rim Yt. 28, Zamy4d Yt. 41.

* Reading Hunfi Veské, but it is also possible to read khfind-
d4ké, ‘ blood-producing,’ which is fully applicable to these highway-
robbers. The ‘Hunus in Vaéska’ are mentioned in Aban Yt. 54,
57 as opponents of the warrior Tusa, but the Hunus in Zamy4d Yt.
41 have no country assigned to them.

Bb2

372 APPENDIX.

descendants of Nivik and Dastantk', were slain by
him, avd the grievous harm and disaster owing to
them ; and when the mighty wind? was appeased by
him, and brought back from damaging the world to
benefiting the creatures ; and for that which happens
when, owing to confinement®, Dah4k becomes eager,
rushes on for the destruction of the world, and
attempts the annihilation of the creatures; and his
being roused to smite him and to tame that powerful
fiend for the creatures of the world. The opposition
of fire to Keresdsp, through 4zs causing distress to it
and keeping away from zt, which were owing to his
seeking hell; the supplication of Zaratist: to the fire
to have compassion upon 42m, which was owing to
his sin; the compliance of the fire wth that request ;
and the departure of the soul of Keresdsp to the
ever-stationary existence‘. Perfect is the excellence
of righteousness®.’

Although the Sddkar Nask has long been lost,
the legend contained in this fourteenth fargard still
survives in its Pahlavi form, though probably some-
what abridged, and a Persian paraphrase of this
Pahlavi version is also to be found in the Persian

1 The Nivika and Dastayani of Zamy4d Yt. 41.

* The wind (νᾶ 46), though an angel when moderate and useful,
is supposed to become a demon in a gale or hurricane ; and is men-
tioned as such in Vend. X, 24.

° In the volcano, Mount Dim4vand (see Bd. XII, 31, XXIX, 9,
Byt. III, 55-61). This exploit is expected to be performed hereafter.

* The hamfstik6 ahv4né, intermediate between heaven and
hell (see Dd. XX, 3).

5 The Pahlavi equivalent of the Av. ashem νοῦ, here translated,
follows each summary of the contents of a fargard or Nask in the
Dinkard, in the same way as ashem vohfi follows each fargard of
the Vendid4d and each section of the Gathas in the Vendiddd s&dah
or liturgy.

I. LEGENDS RELATING ΤῸ KERESASP, 373

Rivayats'. The Pahlavi legend is included among
a series of quotations, regarding the importance of
fire, contained in a Pahlavi Rivayat preceding the
Dadistan-t Dintk in some manuscripts?; and its
close correspondence with the above summary of
the fourteenth fargard of the Sidkar Nask will be
seen from the following translation of it :—

.... ‘And 2¢ is declared that fire is so precious
that Athaymazd spoke unto Zaratist thus: “ Of
whose soul is it ¢ha¢ the actions*, position, con-
sciousness, and guardian spirit seem best when thou
shalt behold z¢?”

‘And Zaratist spoke thus: “Of him who is
Keresdsp.”

‘Atharmazd summoned the soul of Keresdsp,
and the soul of Keresésp saw‘ Zaratist and, on
account of the misery which it had seen in hell, it
spoke unto 47m thus: “I have been a priest of
K4pfl5, which should be a power in support of me;
and for the sake of begging life I have ever travelled
through the world, and the world would have become
hideous in my eyes, the world which should have
feared my splendour®.”

1 In Bag, fols. 167-169, where it is quoted from a work called
the Sad-darband-i Hfish.

3 In BK and J; but in K35 this portion of the RivAyat has been
lost, with the first 71 folios of that MS.; it also appears to have
been similarly lost from the older MS. belonging to Mr. Tehmuras
Dinshawji Anklesaria.

® J omits this word. ‘ J omits the seeing.

5 Kabul. One of the three most sacred fires, the Frébak fire, is said
to have been removed by Vistasp from Khvarigem to K4vulistan (see
Bd. XVII, 6). The Persian version has ‘would to God (k4ské) I
were a priest |’ and alters the rest of the sentence to correspond.

* Reading ré-f li; J has roo var, ‘a hundred lakes (or ordeals
or results).’ =

274 APPENDIX.

‘And Adharvmazd spoke thus: “Stand off, thou
soul of Keres4sp! for thou shouldst be hideous in
my eyes, because the fire, which is my son', was
extinguished by thee, and no care of ἐξ was pro-
vided by thee.”

‘And the soul of Keres4sp spoke thus: “ Forgive
me, O Aftharymazd! and grant me the best exist-
ence! grant me the supreme heaven! The serpent
(az6) Srévbar? is slain outright, which was swallow-
ing horses and swallowing men, and its teeth were
as long as my arm, its ear was as large as fourteen
blankets (namad3), its eye was as large as a wheel,
and its horn was as much as Dahak? in height. And
I was running as much as half a day on z¢s back, till
zts head was smitten by me at the neck wth a club
made for my hand, and 7¢ was slain outright by me‘.
And if that serpent had not been slain by me, all thy
creatures would have deen completely annihilated by
it, and thou wouldst never have known a remedy for
Aharman.”

‘ Adhaymazd spoke thus: “ Stand off! for the fire,
which is my son, was extinguished by thee.”

‘Keresdsp spoke thus : “Grant me, O Adhavmaz@!
that best existence, the supreme heaven! for by
me Gandarep® was slain outright, by whom twelve

1 Fire is often called ‘the son of Ahura-mazda’ in the Avesta, as
in Yas. II, 18, Vend. V, 9, &c.

3 The Srvara of Yas. IX, 34, Zamy4d Yt. 40. The Persian
version has merely azdahA, ‘a dragon.’

5 Or it may be shak,‘a bough.’ The Persian version has ‘ eighty
cubits.’

4 The Persian version adds ‘and as I looked into its mouth, men
were still hanging about its teeth;’ which was evidently suggested
by what is stated in the account of the next exploit.

5 See p. 371, note 3. f

1. LEGENDS RELATING ΤῸ KERESASP. 375

districts were devoured at once. When I looked
among the teeth of Gandarep, dead men! were
sticking among his teeth; and my beard was seized
by him, and I dragged him out of the sea?; nine
days and nights the conflict was maintained by us
in the sea, and then I became more powerful than
Gandarep. The sole of Gandarep’s foot was also ὁ
seized by me, and the skin was flayed off up to zs
head, and with it the hands and feet of Gandarep
were bound; he was also dragged by me out to the
shore of the sea, and was delivered by me over 20
Akhrfrag*; and he slaughtered amd ate my fifteen
horses. I aise fell down in a dense thicket (aisak5),
and Gandarep carried off my friend Akhrfrag, and
she who was my wife was carried off by him‘, and
my father gzd nurse (dAyak6) were carried off by
him. And 1 took under my protection (dinh4rt-
ginitdd) and raised all the people of our pleasant
place, and every single step I sprang forward a
thousand steps, and fire fell into everything which
was struck by my fogt @s it sprang forward’; 1 went
out to the sea, and they were brought back by me,

The Persian version says ‘ horses and asses.’

3. For this clause the Persian version substitutes ‘the sea was up
to his knee, and his head up to the sun.’

5. This is merely a guess. The word can also be read kh4rvarag,
‘thorny, or a thorny brake ;’ but it seems to be the name of some
person, being followed by the word désté, ‘ friend,’ in the next sen-
tence. Akhrfra, son of Haosravangh, is mentioned in Fravardin
Yt. 137, next after Sama Keresaspa, as ‘ withstanding Hashi-dava
(or daéva), the wicked and covetous one destroying the world.’
The Persian version omits from the dragging out of the sea in
this sentence to the slaying in the next (p. 376, line 1).

4“ BK has ‘by me,’ which must be a blunder.

5 J omits these last seven words,

376 APPENDIX.

and Gandarep was taken and slain by me’. And if
he had not been slain by me, Aharman would have |
become predominant over thy creatures.”

‘Athaymazd spoke thus: “Stand off! for hou art
hideous in my eyes, because the fire, which is my
son, was extinguished by thee.”

‘ Keresdsp spoke thus : “ Grant me, O Atharmazd! !
heaven ov the supreme heaven! for I have slain the
highwaymen? who were so big in body that, when
they were walking, people considered in this way,
that ‘below them are the stars and moon, and below
them moves the sun a¢ dawn, and the water of the
sea reaches up to their knees. And I reached up
to their legs, and they were smitten on the legs by
me; they fell, and the hills on the earth were shat-
tered by them®. And if those fallen* highwaymen
had not been slain by me, Aharman would have
become predominant over thy creatures.”

‘Atthaymazd spoke thus: “Stand off! for thou
shouldst be hideous in my eyes, because the fire,
which is my son, was extinguished by thee.”

‘Keres4sp spoke thus: “Grant me, O Afhaymazd!
heaven or the supreme heaven! When the wind
was weakened (rakht6) and paralysed by me, the ©

1 The Persian version says, ‘I slew him, and as he fell down many
villages and places became desolate.’

3 The ‘nine highwaymen’ of Zamyad Yt. 41. The Persian
version says ‘seven.’ BK has ‘walked,’ instead of ‘slain.’

δ Instead of this sentence the Persian version has ‘through fear
of them people could not go on any journey, and every one whom
they might see, on the road that he went, they would instantly eat
up; and in three years they reckoned three hundred thousand men
they had slain and destroyed. And I fought with them and slew all
the seven.’

* J omits the word ‘fallen.’

I, LEGENDS RELATING TO KERESASP. 377

demons deceived the wind, and they spoke unto
the wind thus: ‘ He is more resisting thee than all
the creatures and creation, and thou shouldst think
of him thus, that “there is no one walks upon this
earth more resistant of me ¢han Keresdsp;” he
despises demons azd@ men, and thee, too, who
shouldst be the wind, even thee he despises.’ And
the wind, when those words were heard by it, came
on so strongly that every tree and shrub which was
in its path was uprooted, and the whole earth which
was in its path was reduced to powder (payang4n6t-
aitS kavdd), and darkness arose. And when it
came to me, who am Keresisp, it was not possible
for it to lift my foot from the ground; and 1 arose
and sallied forth (bav4 yehabind@) upon the earth,
and I stood «pon it, with both feet on an equality
(mirih), until a rampart (pfistd) of it was com-
pleted, so that 1 might go again below the earth;
that which Afhaymazd ordered thus: ‘Should I
appoint a keeper of the earth and sky, they would
not forsake me’.’ And if that thing had not been
done by me, Aharman would have become predomi-
nant over thy creatures.”

‘Adhaymazd spoke thus: “Stand off! for thou
shouldst be hideous in my eyes, because the fire,
which is my son, was smitten by thee.”

‘Keresdsp spoke thus: “Grant me, O Athar-
mazd! heaven or the supreme heaven! for z¢ is thus

1 The Persian version has ‘and as it arrived near me, it was not
able to bear my foot from the spot; and I seized the spirit of the
wind, and overthrew him with my own strength, until he made a
promise thus: “I τοῦ go again below the earth.” And I did not
keep back my hand /rom that work less than AQharmasd and the
archangels ordered me.’

378 APPENDIX.

declared by revelation, that, when Dah&k has escaped
from confinement?, no one is able to seek any other
remedy against him but me; on that account grant
me heaven or the supreme heaven! And if it be
not possible to grant me heaven or the supreme
heaven, give me again the strength and success
which were mine during life! for when thou shalt
give me again so much strength and success as were
mine when I was produced alive, I will slay Ahar-
man with the demons, 1 wz// eradicate darkness
from hell, I will complete the beautiful light, and
within its sole existence (tant-aé)? you shad/ sit
and move®,”

‘Atharmazd spoke thus: “This I wz/7 not give
thee, ‘hou soul of Keresdsp! because men shall
commit sin; and until men commit no more sin, it
is not possible to make thee alive again, and thou
wouldst also not be able to make other men alive
again, for they produce the resurrection thus, when
all men become quite innocent. When men shall
die, and their souls are wicked, all comfort shall
forsake them, and all the misery and discomfort
occasioned by them shad/ remain.”

‘When Keresasp azd his exploits were spoken of
in this manner, the angels of the spiritual avd the
angels of the worldly exzstences wept aloud, and

1 See Byt. III, 55-61. The Persian version substitutes a legend
about the gigantic bird Kamak (also mentioned in Mkh. XXVII,
50) which overshadowed the earth, and kept off the rain till the
rivers dried up; it also ate up men and animals as if they were
grains of corn, until Keresdsp killed it by shooting it with arrows
continuously for seven days and nights.

3. That is, when there is only light, and no darkness.

5 J has ‘I wll sit and move alone within it;’ and the Persian
version has ‘I will sit alone in that place.’

I, LEGENDS RELATING TO KERESASP. 379

Zaratist the Spttam4n wept aloud! and spoke thus:
“Though ¢here should be no deceiver, I would be
the deceiver in ¢hy eyes*,O Adharmazd! as regards
the soul of Keres4sp ; for when Keresdsp should not
have existed as a bodily and living existence, there
would have been no remnant of anything whatever,
or of creature of thine, in the world®.”

“When Zaratist had become silent therewith, the
angel of fire* stood upon ἀές feet®, and the sinfulness
of Keresdsp unto himself was fully mentioned by
him, and he spoke thus: “I shall not let him into
heaven.”

‘And the angel of fire, having spoken thus many

* The Persian version does not mention the angels and the
weeping.

* This can also be translated thus: ‘Though thou shouldst be
no deceiver, thou wouldst be a deceiver in my eyes ;’ the words
héman4yé, ‘would be, and hémanés, ‘ thou wouldst be,’ being
written alike.

* The Persian version of this speech is, ‘O good creator! I know
that hatred and anger are not in thy path, and when any one
indulges in hatred of another, there is no acquiescence of thine
therein, yet now I see this matter as though some one maintained
hatred against another.’

4 The Persian version says ‘the archangel Ardibahist,’ who is the
protector of fire (see Sls. XV, 5, 12, 13).

5 The Persian version proceeds, and concludes the sentence, as
follows: ‘and Keres4sp groaned unto Zaratfst the Spitam4n, and
Ardibahist, the archangel, said: “ O Zaratust ! thou dost not know
what Keres4sp has done unto me; that in the world, formerly, my
custom and habit would have been so, that, as they would place
firewood under a caldron, I would send the fire, until that caldron
should be boiled, and their work should be completed, and then it
would have come back to its own place. As that serpent that he
speaks of was slain he became hungry, and because the fire fell one
moment later upon the firewood which he had placed below the
caldron, he smote the fire wth a club and scattered the fire, and
now I τοῦ not pass the soul of Keresdsp to heaven.”’

380 APPENDIX.

words, desisted; and the angel Gés-afirvan! stood
upon Aer feet, and spoke thus: “I shall not let 42m
into hell, for the benefit produced by him for me
was manifold.”

‘Gés-atirvan, having spoken thus many words,
desisted?; avd Zaratist stood upon zs feet, and
homage was offered by him unto the fire, and he
spoke thus: “TI shall provide care for thee, and shall
speak of thy exploits in the world, and I shall speak
to Vistasp* and Gam4sp ‘ thus: ‘ Observe fully that
a place is made for the fire as z¢ were at once!’ when
Keresdsp Aas engaged in renunciation of szz, and
_ you shall forgive him®.”’

The Pahlavi legend breaks off at this point, leaving

1 Av. geus urva, ‘the soul of the ox,’ that is, of the primeval
ox, from which all the lower animals are supposed to have been
developed. This angel, who is usually called Gés, is said to be a
female, and is the protectress of cattle (see Bd. IV, 2-5); in this
capacity she is supposed to be friendly to Keres4sp, whose exploits
had chiefly consisted in slaying the destroyers of animal life.

3 The Persian version omits these words, and the preceding para-
graph, proceeding in continuation of note 5, p. 379, as follows: ‘And
as Ardibahist, the archangel, spoke these words, the soul of Keresdsp
wept and said: “ Ardtbahist, the archangel, speaks truly; I com-
mitted sin and I repent.” And he touched the skirt of Zaratfist with
Ais hand, and said : “ Of mankind no one has obtained the eminence,
rank, and dignity that thou obtainedst; now, through this grandeur
and glory which is thine, do thou entreat and make intercession of
Ardibahist, the archangel, for me! so that it may be that I obtain
liberation from this distress and torment.”’

5 See Dd. XXXVII, 36. * See Dd. XLIV, 16.

5 The Persian version continues as follows :‘ And as Zaratfst the
Spitam4n made intercession, Ardfbahist, the archangel, said: “ Thy
reputation is immense, and thy will is great.” And after that he
made no opposition to the soul of Keresasp, but pardoned ## for
Zaratfist the Spttam4n ; and the soul of Keres4sp obtained liberation
from that discomfort.’ This version then concludes with an admo-
nition as to the necessity of treating fire with proper respect.

6 et σου orem Sy) Se oe R aS

τυ

1. LEGENDS RELATING TO KERESASP. 381

the reader to infer that Zaratist’s request was granted.
It is succeeded, however, by the following further
remarks about Keresdsp, which are evidently con-
nected with the same legend :—

‘Zaratdst enquired of Adharmazd thus: “ Whose
is the first dead dody thou shalt unite (varAzés) ?”

‘And Afharmazd spoke thus!: ‘“ 4/zs who is
Keres4sp*.”

‘And it seemed grievous 20 Zaratist, and he
spoke unto Afthaymazd thus: “ When the business
of Keresésp was the slaughter of men, why is his
the first dead dody thou wilt prepare ?”

‘Afhaymazd spoke thus: “Let it not seem
grievous to thee, O Zaratist! for if Keresasp had
not existed, and thus much work had not been
done by him, which as been stated, there would
have been no remains of thee, nor of any creature
of mine.”’

Besides the Persian paraphrase of this legend, in
prose, the Persian Riv4yats contain another version
in metre, which consists of 173 couplets. The
exploits of Keres4sp are also mentioned in the
Mainy6-i Khard (X XVII, 49-53) as follows :-—

‘And from S4m the advantage was this, that by
him the serpent Sruvar, the wolf Kapéd which they
also call Pehan‘, the water-demon Gazdarfiy, the bird
Kamak’, and the bewildering® demon were slain.

1 J omits the following words as far as the next ‘thus,’

* Referring to the revival of Keresdsp from his trance, in order
to destroy Dah4k, which is expected to take place before the general
resurrection (see Bd. XXI1X, 8, Byt. III, 59-61).

5 In Bag, fols. 169-171, it is quoted from ‘ the book of Bahiram
Εἰ.

4 Written Péhind, or Pasind, in the Pahlavi text.

5 See p. 378, note 1. ® Or ‘seducing,’ or ‘ desolating.’

282 APPENDIX.

And also many other great actions, that were more
valuable, he performed; and he kept back much
disturbance from the world, of which, if one of those
special disturbances had remained behind, it would
not have been possible to effect the resurrection and
the future existence.’

Il, THE ΝΙΚΑΝΟΞῚ Κυϑτί, 483

II.. Toe Niranc-1 Kusrtt.

Tue Nirang-i Kustt, or girdle formula, isa religious
rite which a Parsi man or woman ought to perform
every time the hands have been washed, whether for
the sake of cleanliness, or in preparation for prayer ;
but it is not always strictly performed in all its
details,

The Kustt, or sacred thread-girdle, is a string
about the size of a stay-lace, and long enough to pass
three times very loosely round the waist, to be tied
twice in a double knot, and to leave the short ends
hanging behind. It is composed of seventy-two
very fine, white, woollen threads, as described in
Dd. XX XIX, 1, note, and is tied in the manner
there mentioned, but with the actions and ritual
detailed below’.

The ceremonial ablution having been performed,
and the Kustt taken off, the person stands facing the
sun by day, or a lamp or the moon at night; when
there is no light he should face the south, as he
should also at midday, even when the sun is
northerly*. The Kustt is then doubled, and the loop
thus formed is held in the right hand, with the thumb
in the loop; while the left hand holds the two parts
of the string together, some twenty inches hori-
zontally from the other hand; and the ends hang
loosely from the left hand.

1 For most of the details which follow I am indebted to Dastfr
JamAspji Minochiharji Jam&sp-As4-n4.
® As it is, in Bombay, for about two months in the summer.

384 APPENDIX.

Holding the Kustt in this fashion, the person
recites the following prayer in Pazand, bowing and
raising to his forehead the horizontal portion of the
string at the name of Adhavmazd, dashing the string
loosely and sharply downwards towards the left when
mentioning Aharman, and repeating this downward
jerk to the left, less violently, as each of the other
evil beings is named :—‘ May Athavmazd be lord!
and Aharman unprevailing, keeping far away, smitten,
and defeated! May Aharman, the demons, the fiends,
the wizards, the wicked, the Ktks, the Karaps’, the
tyrants, the sinners, the apostates, the impious, the
enemies, azd the witches be smitten and defeated !
May evil sovereigns be unprevailing! May the
enemies be confounded! May the enemies be
unprevailing !’

Bending forwards and holding the doubled Kustt
up, horizontally, as before, he continues: ‘Afthav-
mazd zs the lord; of all sin I am 222 renunciation and
penitent, of all kinds of evil thoughts, evil words,
and evil deeds, whatever was thought by me, and
spoken by me, and done by me, and happened
through me, and has originated through me in the
world.’

Then, holding the Kustf single with both hands
near the middle of the string, but as far apart as
before, while the loose ends of the string are short-

1 These two Pahlavi names are merely transliterations of the Av.
Kavi and Karapan, the names of certain classes of evil-doers,
traceable back to the earliest times, and, probably, to the Vedic
kavi and kalpa, which would naturally be used in a bad sense in
the Avesta (see Haug’s Essays, p. 289). The Pahlavi translators of
the Yasna explain these names by the words kar, ‘ blind,’ and kar,
‘deaf,’ which are merely guesses.

Il, THE NfRANG-I KUSTI. 385

ened (to prevent their touching the ground) by being
partially gathered up in a large loop hanging under
each hand, like a pair of spectacles, he proceeds:
‘For those sins of thought, word, and deed, of body
and soul, worldly and spiritual, do thou pardon this
one’! I am penitent ad in renunciation through the
three words?,’

He then continues to recite the following Avesta
phrases: ‘Satisfaction for Ahura-mazda!’ bowing
and raising the Kusti to the forehead; ‘scorn for
Angra-mainyu!’ jerking the Kustt to the left, with-
out altering the mode of holding it; ‘which is the
most forward of actual exertions through the will.
Righteousness is the best good, a blessing it is; a
blessing ὅδ to that which zs righteousness to perfect
rectitude*.’ Applying the middle of the Kustt to
the front of the waist at the first word, ‘ righteous-
ness,’ of the last sentence, it is passed twice round
the waist during the remainder of the sentence, by
the hands meeting behind, exchanging ends, and
bringing them round again to the front.

The following Avesta formula is then recited:
‘As a patron spirit is to be chosen, so is an earthly
master, for the sake of righteousness, fo de a giver of
good thought of the actions of life towards Mazda;
and the dominion is for the lord whom he has given

1 The P4zand word is ukhé or aokhé, which the Gugarati
Khurdah Avesta translates by khudataelé, ‘most high God ;’ but
it seems more probably a misreading of Pahl. han4-r, ‘this one.’
These phrases are a portion of the Patit or renunciation of sin.

2 That is, in thought, word, and deed. So far the phrases are
recited in Pazand, but the following recitations are in the Avesta
language.

5. This last sentence is the Ashem-voh(t formula (see Bd. XX, 2),

[18] cc

386 APPENDIX.

as a protector for the poor'’ At the first word the
long ends of the Kustt, hanging in front, are loosely
twisted round each other at the waist, with a right-
handed turn (that is, with the sun), and the reciter,
holding his hands together, should think that Afhar-
mazd is the sole creator of the good creation, until he
comes to the word ‘actions,’ after which the twist is
drawn closer to the waist during the remainder of
the recitation.

The same Avesta formula is then repeated. At
the first word the second half of the knot is formed,
by twisting the long ends of the Kustt loosely round
each other with a left-handed turn (that is, against
the sun), so as to complete a loose reef-knot, and the
reciter, holding his hands together, should think that
Mazda-worship is the true faith, until he comes to
the word ‘actions,’ after which the complete double
knot is drawn close during the remainder of the
recitation.

Then, passing the long ends of the Kustt round
the waist for the third time, from front to back, the
previous Avesta formula, ‘Righteousness is the best
good,’ &c., is recited. At the first word the ends
of the Kusti are loosely twisted round each other
behind the waist, with a right-handed turn as before,
and the reciter should think that Zaratdst was the
true apostle, until he comes to the first occurrence of
the word ‘blessing,’ when the twist is drawn close.
During the remainder of the formula the second half
of the knot is formed, with a left-handed twist as
before, while the reciter thinks that he must practise

1 This is the Ahunavar, or Yath4-ahQ-vairyé formula (see Bd.
I, 21, Zs. I, 12-19).

Il. THE NfRANG-I Κυϑτί. 387

good thoughts, good words, and good deeds, and
avoid all evil thoughts, evil words, and evil deeds;
the double knot being completed behind as the last
word of the formula is uttered.

Afterwards, bending forward and holding the
front knot of the Kusti with both hands, the person
recites the following Avesta formula : ‘Come for my
protection, O Mazda?! A Mazda-worshipper am I,
a Zarathustrian Mazda-worshipper will I profess my-
self, both praising and preferring z¢. I praise a well-
considered thought, I praise a well-spoken word, I
praise a well-performed deed. I praise the Mazda-
worshipping religion, expelling controversy? azd
putting down attack, azd the righteous union of
kinsfolk?, which is the greatest and best and most
excellent of things that exist and will exist, which is
Ahurian and Zarathustrian. I ascribe all good to
Ahura-mazda. Let this be the eulogy of the Mazda-
worshipping religion.’ And the reciter then repeats
the formula, ‘ Righteousness is the best good,’ &c.,
as before, bowing reverently, which completes the
rite.

1 What follows is from Yas. XIII, 25-29, and is the conclusion
of the .Mazda-worshipper’s creed.

2 The meaning of the original term fraspayaokhedhram is
rather uncertain, and the Pahlavi version is not easy to understand
clearly ; it translates this sentence, as far as the next epithet, as
follows : ‘I praise the good religion of the Magda-worshippers, from
which the disunion cast forth and the assault put down are manifest
(this is manifest from it, that it is not desirable to go to others without
controversy, and with that which arises without controversy it is
quite requisite to occasion controversy).’

5 This is one of the earliest references to Avaétvadatha, or
marriage among next-of-kin ; the passage being written in the later
Gatha dialect.

Cc2

488 APPENDIX.

During the rite the person performing it must
remain standing on the same spot, without stepping
either backwards or forwards, and must speak to no
one. Should anything compel him to speak, he must
re-commence the rite after the interruption.

III. MEANING OF KHVETOK-DAS. 389

II]. Tue Meaninc or Kuviéttéx-pas or KuvitropAp.

TuatT the term Khvétik-das is applied to mar-
riages between kinsfolk is admitted by the Parsis,
but they consider that such marriages were never
contracted by their ancestors within the first degree
of relationship, because they are not so permitted
among themselves at the present day. Any state-
ments of Greek, or other foreign, writers, regarding
the marriage of Persians with their mothers, sisters,
or daughters, they believe to be simply calumnies due
to ignorance, which it-is discreditable to Europeans to
quoté'. Such statements, they consider, may have
referred to the practices of certain heretical sects,
but never to those of the orthodox faith,

The Parsis are, no doubt, fully justified in
receiving the statements of foreign writers, re-
garding the customs of their ancestors, with proper
caution ; a caution which is quite as necessary when
the statements are agreeable as when they are
disagreeable to present notions. The Greeks,
especially, had such a thorough contempt for all
foreign customs that differed from their own, that
they must have found it quite as difficult to obtain
correct information, or to form an impartial opinion,
about oriental habits as the average European finds
it at the present time. On the other hand, the
Parsis have to consider that the ancient Greek
writers, whose statements they repudiate, were neither
priests nor zealots, whose accounts of religious cus-

1 See Dastfir Peshotanji’s translation of the Dinkard, p. 96, note.

490 APPENDIX.

toms might be distorted by religious prejudices, but
historians accustomed to describe facts as impartially
as their information and nationality would permit.
It is quite possible that these writers may have
assumed that such marriages were common among
the Persians, merely because they had sometimes
occurred among the Persian rulers; but such an
assumption would be as erroneous as supposing that
the marriage practices of the Israelites were similar
to those of their most famous kings, David and
Solomon, forgetting that an oriental sovereign is
usually considered to be above the law and not
subject to it.

Rejecting all statements of foreigners, as liable to
suspicion, unless confirmed by better evidence, it
seems desirable to ascertain what information can
be obtained, on this subject, from the religious books
of the Parsis themselves. This matter has hitherto
been too much neglected by those best acquainted
with the original texts, and must be considered as
only partially exhausted in the following pages.

The term Khvétik-das?! is a Pahlavi transcription
of the Avesta word Avaétvadatha, ‘a giving of,
to, or by, one’s own,’ and is sometimes partially
translated into the form Khvétik-d4d, or Khvétd-
dad, in which the syllable ddd, ‘what is given, a
gift,’ is merely a translation of the syllable das
(Av. datha).

The Avesta word 4vaétvadatha is not found in
any of the Gathas, or sacred hymns, that are still
extant and are usually considered the oldest portion

* Occasionally written KhvétGk-dat, as in Pahl. Vend. VIII, 36
(see p. 392).

Ill. MEANING OF KHVETOK-DAS. 391

of the Avesta. But its former component, £vaétu,
occurs several times therein, with the meaning ‘one’s
own, or kinsman,’ as distinguished from ‘friends’
and ‘slaves.’

The earliest occurrence of the complete word is
probably in Yas. XIII, 281, where it is mentioned
as follows :—‘I praise. ... the righteous Hvaétva-
datha, which is the greatest and best and most
excellent of things that exist and will exist, which
is Ahurian axd Zarathustrian.’ This merely implies
that A/vaétvadatha was a good work of much im-
portance, which is also shown by Visp. III, 18, Gah
IV, 8, and Vistasp Yt. 17, where the A/vaétvadatha
(meaning the man who has accomplished that good
work) is associated with youths who are specially
righteous for other reasons. But there is nothing
in any of these passages to indicate the nature of
the good work.

In Vend. VIII, 35, 36 we are told that those who
carry the dead must afterwards wash their hair and
bodies with the urine ‘of cattle or draught oxen,
not of men or women, except the two who are
Avaétvadatha and A/vaétvadathi,’ that is, male and
female performers of Hvaétvadatha. This passage,
therefore, proves that the good work might be
accomplished by both men and women, but it does
not absolutely imply that it had any connection with
marriage.

Turning to the Pahlavi translations of these pas-
sages we find the transcription Khvétik-das, Khvé-
tik-dat, or Khvétok-dasth, with explanations which
add very little to our knowledge of the nature of

1 See p. 387, note 3.

392 APPENDIX.

the good work. Thus, Pahl. Yas. XIII, 28 merely
states that it is ‘declared about it that it is requisite
to do zf;’ Pahl. Vistasp Yt. 171 asserts that ‘the
duty of Khvétik-das is said ¢o de the greatest good
work in the religion, that, owing to it, Aharman, the
demon of demons, is becoming hopeless, so that the
dissolution of Khvétik-das is worthy of death ;’ and
Pahl. Vend. VIII, 36 speaks of ‘the two who are
a Khvétik-dat man and woman, that is, it is done
by them.’
Another reference to Khvétik-das in the Pahlavi
translations of the Avesta occurs in Pahl. Yas.
XLIV, 4, as follows:—‘Thus I proclaim in the
world that [which he who is Athaymazd made his
own] best [Khvétik-das]*. By aid of righteousness
Adharmazd is aware, who created this ove* [to perform

1 The age of this Pahlavi version of the Vistasp Yast is doubtful,
and it is even possible that it may have been composed in India.
The only MS. of it that I have seen belongs to DastGir JamAspji
Minochiharji, who kindly gave me a copy of it, but seemed doubtful
about the age of the translation. He was aware that his MS. was
written some forty years ago, but he did not know from what MS.
it was copied. This version is, however, mentioned in the list of
Pahlavi works given in the introduction to Dastir Peshotanji’s
Pahlavi Grammar, pp. 18, 31, so that another MS. of the Pahlavi
text probably exists in the library of the high-priest of the Parsis
in Bombay.

* Or, perhaps, ‘man and wife ;’ as gabr4, ‘man,’ is occasionally
used for ‘husband,’ though shfii is the usual word, and nésman
means both ‘woman’ and ‘ wife.’

5. Written Khvétvadas or Khvétidas in the very old MS. of
Dastfir Jamaspji Minochiharji, the text of which is followed in this
translation. The phrases in brackets have no equivalents in the
original Avesta text, and, therefore, merely represent the opinions
of the Pahlavi translators.

* Spendarmad apparently, as indicated by the sequel.

Ill, MEANING OF KHVETOK-DAS. 393

Khvétik-das}], And through fatherhood Vohiman?
was cultivated by him, [that is, for the sake of the
proper nurture of the creatures Khvétik-das was
performed by him.] So she who is 4zs daughter is
acting well, [who is the fully-mindful] Spendaymad?,
[that is, she did not shrink from the act of Khvétik-
das.]_ Ske* was not deceived, [that is, she did not
shrink from the act of Khvéttik-das, because she is]
an observer of everything [as regards that which is]
Attharmaza’s, [that is, through the religion of Αὔ-
haymazd she attains to all duty and law.]’ The
allusions to Khvétik-das in this passage are mere
interpolations introduced by the Pahlavi translators,
for the sake of recommending the practice ; they have
no existence in the Avesta text, but they show that
the Pahlavi translators understood Khvétik-das to

* The Pahlavi translator seems here to understand VohQman not
as the archangel (see Dd. III, 13), but as a title (‘ good-minded’) of
the primeval man, Gayémard, who is supposed to have been pro-
duced by Aftharmaed out of the earth (compare Gen. ii. 7), repre-
sented by the female archangel Spendarmad. The term vohu-
mané is used in Vend. XIX, 69, 76-84 for both a well-intentioned
man and his clothing.

3 The female archangel, a personification of the Avesta phrase
spenta A4rmaiti, ‘bountiful devotion ;’ she has special charge of
the earth and virtuous women (see Bd. I, 26, Sls. XV, 20-24).
She is called the daughter of Aflharmazd, even as the fire and
Vohfiman are called his sons, because devotion (representing the
earth), fire, and good thought are considered to be his most im-
portant creations. And, as the earth is also, metaphorically, the
mother of man, and the creator Aflharmazd is figuratively his
father, this unfortunate combination of anthropomorphisms has
induced later superstition to take these statements literally, and
to quote them as a justification of marriage between father and
daughter.

5 This seems the most probable nominative to the verbs in this
sentence, but it is by no means certain.

394 APPENDIX.

refer to such relationship as that of father and
daughter, as will appear more clearly from further
allusions to the same circumstances in passages to
be quoted hereafter’. Regarding the age of the
Pahlavi translation of the Yasna we only know for
certain that it existed in its present form a thousand
years ago, because a passage is quoted from it by
Z4d-sparam, brother of the author of the Dagistan-t
Dintk and Epistles of Mandséihar, in his Selections?,
and we know that he was living in a.p. 8815. But
it was probably revised for the last time as early as
the reign of Khfsré Néshirvan (a. D. 531-579), when
the Pahlavi Vendiddd was also finally revised‘.

The Pahlavi versions of the lost Nasks must have
been nearly of the same age as those of the extant
Avesta, but of the contents of these versions we
possess only certain statements of later writers.
According to some of the modern Persian state-
ments the Dabdsriged Nask contained many details
about Khvétik-das, but this is contradicted. by the
long account of its contents given in the eighth
book of the Dinkard, which was written more than
a thousand years ago®, and in which Khvétik-das
is not once noticed. The practice is, however, men-
tioned several times in the Dinkard, as an important
good work noticed in the Nasks, but no details are
given, except in the following passages from the
ninth book :—

First, regarding the latter part of the eighteenth
fargard of the Varastm4nsar Nask :—‘ And this, too,

1 See pp. 396, 401, 416. * See Zs. V, 4.

® See Ep. III, 2,17, 21. “ See Ep. I, iv, 17, note.

δ᾽ This is proved by the long quotation from Dk. VI contained
in Dd. XCIV, 1-11.

Ill. MEANING OF KHVETOK-DAS. 395

that thereupon they shall excite a brother avd sister
with mutual desire, so that they shall perform
Khvétik-das with unanimity, and before midday are
generated a radiance which is sublime, centred in
the face, and peeping glances (véntkd 4lfis); and
they make the radiance, which is openly manifest,
grow up in altitude the height of three spears of a
length of three reeds each'; and after midday they
have learned expulsion (ranakth’), and shall re-
nounce the fiend who is before the destroyer.’ This
is clearly an allusion to the Khvétik-das of brother
and sister, δϑ΄ 1 can hardly be considered as merely
referring to the arrangement of marriages between
their children.

Second, regarding the earlier part of the fourteenth
fargard of the Baké Nask :—‘ And this, too, that the
performance of whatever would be a causer of pro-
creation for the doers of actions is extolled as the
perfect custom of the first Khvétik-das; because
causing the procreation of the doers of actions is the
fatherhood of mankind, the proper fatherhood of
mankind is through the proper production of pro-
geny, the proper production of progeny is the culti-
vation of progeny in one’s own with the inclinations
(khitmth4) of a first wish’, and the cultivation of
progeny in one’s own is Khvétik-das. And he who
extols the fatherhood of mankind, when z¢ zs a causer
of the procreation of the doers of actions, has also
extolled Khvétak-das. And this, too, that the proper
nurture for the creatures, by him whose wish is for

? A height of about 42 English feet (see Dd. XLIII, 5).

3 That is, the capability of expelling the fiends that try to take
possession of man.

5 Reading gam (=k4m), but it may be dam, ‘creature.’

396 APPENDIX.

virtue, has taught 42m to perform Khvétik-das.
Virtue is its virtue even for this reason, because, for
the sake of maintaining a creature with propriety,
he reckons upon the proper disposition of the
multitude, that which is generated in the race by
innumerable Khvétfik-dases!. And this, too, that
Spendaymad is taught as éeing in daughterhood to
Atharymazd by him whose wisdom comszs¢s in com-
plete mindfulness. Even on this account, because
wisdom and complete mindfulness? are within the
limits of Adhaymazd and Spendaymad; wisdom is
that which is Athaymazda’s, complete mindfulness
is that which is Spendarmaa’s, and complete mind-
fulness is the progeny of wisdom, just as Spendar-
mad is of Aftharymazd. And from this is expressly
the announcement that, by him who Aas connected
complete mindfulness with wisdom, Spendaymad is
taught as éeiag in daughterhood to Atharmazd.
And this, too, the existence of the formation of that
daughterhood, is taught by him whose righteousness
consists in complete mindfulness.’ This quotation
merely shows that Khvétik-das referred to con-
nections between near relations, but whether the
subsequent allusions to the daughterhood of Spen-
davmad had reference to the Khvétik-das of father
and daughter is less certain than in the case of Pahl.
Yas. XLIV, 4, previously quoted’.

Third, regarding the middle of the twenty-first

1 That is, the useful peculiarities ofa particular breed of domestic
animals are maintained and intensified by keeping up the purity of
the race.

* «Complete mindfulness’ is the usual Pahlavi explanation of Av.
4rmaiti, ‘devotion,’ the latter component of the name Spendarmad.

* See pp. 392, 393.

II]. MEANING OF KHVETOK-DAS. 397

fargard of the Baké Nask:—‘ And this, too, that
a daughter is given in marriage (nésmanth) to a
father, even so as a woman to another man, by him
who teaches the daughter and the other woman the
reverence due unto father and husband.’ The refer-
ence here to the marriage of father and daughter
is too clear to admit of mistake, though the term
Khvétik-das is not mentioned.

Next in age to the Pahlavi versions of the Avesta
we ought perhaps to place the Book of Ard4-Viraf,
because we are told (AV. I, 35), regarding Viraf, that
‘there are some who call 4zm dy the name of Nikh-
shahpfr, and this may have been the celebrated
commentator of that name, who was a councillor of
king Khdsré Néshirvan', so that we cannot safely
assume that this book was written earlier than the
end of the sixth century. It gives an account of
heaven and hell, which Ard4-Vtraf is supposed to have
visited during the period of a week, while he seemed
to be ina trance. In the second grade of heaven,
counting upwards, he found the souls of those who
had ‘performed no ceremonies, chanted no sacred
hymns, and practised no Khvétdk-das,’ but had come
there ‘through other good works;’ and it may be
noted that the two upper grades of heaven appear
to have been reserved for good sovereigns, chief-
tains, high-priests, and others specially famous. In
hell, also, he saw the soul of a woman suffering
grievous punishment because she had ‘violated
Khvétfik-das ;’ but this passage occurs in one MS.
only. We are also told (AV. II, 1-3, 7-10) that
‘Vtr4f had seven sisters, and all? those seven sisters

1 See Ep. I, iv, 17. .
* The word translated ‘all’ is the ordinary Huz. ko/4, equivalent

398 APPENDIX.

were as wives of Viraf; revelation, also, was easy to
them, and the ritual had deez performed .. . . they
stood up and bowed, and spoke thus: “ Do not
this thing, ye Mazda-worshippers! for we are seven
sisters, and he is an only brother, and we are, all
seven sisters, as wives! of that brother.”’ This
passage, supposing that it really refers to marriage,
seems to attribute an exaggerated form of the Khvé-
tik-das of brother and sister to Viraf, as a proof of
his extraordinary sanctity; but it can hardly be con-
sidered as a literal statement of facts, any more than
the supposed case of a woman having married seven
brothers successively, mentioned in Mark xii. 20-22,
Luke xx. 29-32.

In another Pahlavi book of about the same age,
which is best known by its Pazand name, Mainyé6-i
Khard?, we find Khvétik-das placed second among

to Pers. har, but a Parsi critic has suggested that it ought to be read
kanfk, ‘virgin,’ so as to get rid of the idea that the sisters were
married to Viraf. This suggestion is ingenious, because the dif-
ference between ko/4 and kanfk is very slight, when written in
Pahlavi characters; but it is not very ingenuous, because the substi-
tution of kanik for ko/4, both here and in the similar phrase at
the end of the passage quoted in our text, would render the sentences
quite ungrammatical, as would be easily seen by any well-educated
Parsi who would translate the phrases literally into modern Persian
words, which would give him the following text: &4n har haft
‘Avaharan Viraf θη zan bid and for the first phrase, and har
haft ‘Avahar 4n birddar zanf ém for the second. To substitute
any Persian word for ‘ virgin’ in place of the pronoun har, in these
two phrases, would evidently produce nonsense. The really doubtful
point in these phrases is whether zan and zanf are to be understood
as ‘wife’ and ‘ wifehood,’ or merely as ‘ woman’ and ‘ womankind ;’
but it would be unusual to use such terms for the unmarried female
members of a family.

Or ‘ the womankind.’

? From a facsimile of the only known MS. of the original Pahlavi

ΠῚ. MEANING OF KHVETOK-DAS. 399

seven classes of good works (Mkh. IV, 4), and
ninth among thirty-three classes of the same (Mkh.
XX XVII, 12); and the dissolution of Khvétik-das
is mentioned as the fourth in point of heinousness
among thirty classes of sin (Mkh. XX XVI, 7).

In the Bahman Yast, which may have existed in
its original Pahlavi form before the Muhammadan
conquest of Persia, it is stated that, even in the
perplexing time of foreign conquest, the righteous
man ‘continues the religious practice of Khvétik-das
in his family?’

The third book of the Dinkard, which appears to
have been compiled by the last editor® of that work,
contains a long defence of the practice of Khvétdk-
das, forming its eighty-second‘ chapter, which may
be translated as follows :—

‘Ona grave attack (ho-girdyisn6) of a Jew upon

text of this work, recently published by Dr. Andreas, it appears that
its Pahlavi name was Dtn4-i Minavad-f Khard (or Mainég-i Khird),
‘the opinions of the spirit of wisdom.’

1 See Sacred Books of the East, vol. v, pp. liii-Ivi.

* See Byt. II, 57, 61.

* The name of this editor was Atdr-p4d, son of Hémid, as appears
from the last chapter (chap. 413) of the same book. He was a
contemporary of the author of the Dadistén-f Dinfk (see Bd.
XXXIII, 11).

* Chap. 80 in the recent edition of Dast@r Peshotanji Behramji,
because his numbers do not commence at the beginning of the book.
His translation of this chapter (see pp. go—102 of the English trans-
lation of his edition) differs considerably from that given in our text.
This difference may be partly owing to its being translated from the
Gugarati translation, and not direct from the original Pahlavi; but
it is chiefly due to the inevitable result of attempting a free transla-
tion of difficult Pahlavi, without preparing a literal version in the first
place. The translation here given is as literal as possible, but the
Pahlavi text is too obscure to be yet understood with absolute cer-
tainty in some places.

400 APPENDIX,

a priest, which was owing to asking the reason of
the custom (4hank6) as to Khvétik-das; and the
reply of the priest to him from the exposition of the
Mazda-worshipping religion.

‘That is, as ove complaining about wounds,
damage, and distress comes on, 2¢ is lawful to dis-
pute with him in defence begirt with legal opinion
(d4dist&and parvand), and the consummation of
the accusation of an innocent man is averted; so
of the creatures, the invisible connection of their
own power to fellow-creations and their. own race,
through the propitiousness of the protection and
preserving zz/fuence of the sacred beings, is a girdle,
and the consummation of the mutual assistance of
men is Khvétik-das. The name is Khvétik-das,
which is used when z¢ is “ἃ giving of one’s own”
(khvés-dahisnih), and its office (g4s) is a strong
connection with one’s own race and fellow-creations,
through the protection and preserving 7xfluence of
the sacred beings, which is, according to the treatises,
the union of males azd females of mankind of one’s
own race in preparation for, and connection with,
the renovation of the universe. That union, for the
sake of proceeding incalculably more correctly, is,
among the innumerable similar races of mankind,
that with near kinsfolk (nabanazdist4n5), and,
among near kinsfolk, that with those next of kin
(nazd-padvandan6); and the mutual connection
of the three kinds of nearest of kin (nazd-pad-
vandtar)—which are father and daughter, son and
she who bore 47m1, and brother and sister—is the
most complete (avirtar) that I have considered.

1 Literally ‘bearer’ (bQrdar), which is not the usual word for
‘mother,’ but equivalent to the Av. baretar that is used in that sense.

ΠῚ. MEANING OF KHVE£TOK-DAS. 401

‘On the same subject the exposition of the ob-
scure statements of the good religion, by a wise
high-priest of the religion, is this:—‘“I assert that
God (yédat6) is the being, as regards the creatures,
who created azy of the creatures there are which
are male, and amy there are which are female; and
that which is male’is a son, and, similarly, a daughter
is that which is female. The daughter of himself,
the father of all, was Spendaymad', the earth, a
female being of the creation; and from her he
created the male Gayémard@?, which is explained as
the name for him who was specially the first man,
since it is Gayémard living who is speaking and
mortal, a limitation which was specially his, because
of these three words—which are ‘living, speaking,
and mortal ’—two ef the limitations, which are ‘living
and speaking,’ were through the provision of ἀξς
father, the creator, and one, which is ‘mortal,’ was
proceeding from the destroyer; the same limitation
is upon all mankind, who are connected with that
man’s lineage, until the renovation of the universe.
And now I say, if the aid of the father as produced
a male from the daughter, it is named a Khvéthk-das
of father and daughter *.”

‘This, too, is from the exposition of the religion,
that the semen of GAyémard—which is called seed—
when he passed away, fell ὁ Spendayma¢‘, the earth,
which was his own mother ; and, from its being united

1 See p. 393, note 2.
3 See Dd. II, το, XXXVII, 82, LXIV, 5.
* It is uncertain whether the high-priest’s statement continues
beyond this point, or not.
4 See Bd. XV, 1, 2, Dd. LXIV, 6.
[18] pd

402 APPENDIX.

therewith, Mashya and Mashtydt! were the son and
daughter of Gayémard and Spendaymad, and it is
named the Khvétik-das of son and mother. And
Mashya and Mashtyét, as male and female, practised
the quest of offspring, one with the other, and it is
named the Khvétik-das of brother and sister. And
many couples were begotten by them, azd the couples
became continually? wife and husband®; and all men,
who have been, are, and w// be, are from origin the
seed of Khvétfk-das. And this is the reason which
is essential for z¢s fulfilment by law, ¢ha¢ where z¢s
contemplation (andagisnd) exists 22 is manifest
from the increase of the people of all regions.

‘And I assert that the demons are enemies of
man, and a non-existence of desire for them consists
tm striving for it when Khvétik-das is practised ; it
then becomes their‘ reminder of that original prac-
tice of contemplation which is the complete gratitude
of men, and fas become his® who is inimical to them.
Grievous fear, distress, and anguish also come upon
them, ¢her power diminishes, and they less under-
stand the purpose of causing the disturbance aad
ruin of men. And 7¢ is certain that making the
demons distressed, suffering, frightened, avd weak-
ened is thus a good work, and this way of having
reward and of recompense is the property of the
practisers of such good works.

‘And I assert that the goodness of appearance
and growth of body, the display of wisdom, temper,

1 See Dd. XXXVII, 82, LXIV, 2, LXV, 2, LXXVII, 4, where
these names are spelt differently.

3. Literally ‘have become and have become.’

3 See Bd. XV, 22, 24-26. 4 The demons’.

5 Afharmaza’s, :

Ill. MEANING OF KHVftTOK-Das. 403

and modesty, the excellence of skill avd strength,
and also the other qualities of children are so much
the more as they are nearer to the original race of
the begetter, and they shall receive ¢hem more per-
fectly and more gladly. An example is seen 7”
those who sfring from a religious woman who is
gentle, believing the spiritual existence, acting mo-
destly, of scanty strength, who is a forgiver and
reverential, and from a mail-clad (gapar) warrior of
worldly religion, who is large-bodied ad possessing
strength which is stimulating (A4g4r) δὲς stout heart
while he begets. They! are not completely for war—
which is a continuance of lamentation (nas-ravan-
dih)—and not for carefulness and affection for the
soul; as from the dog and wolf—and not the ruin
(seg) of the sheep—arises the fox, like the wolf, du¢
not with the strength of the wolf like the dog, and it
does not even possess z¢s perfect shape, nor that of
the dog. And ¢hey are like those which are born
from a swift Arab horse and a native dam, and are
not galloping like the Arab, and not kicking (pad-
yak) like the native. And ¢hey have not even the
same perfect characteristics*, just as the mule that
springs from the horse and the ass, which is not like
unto either of them, and even z¢s seed is cut off
thereby, and zts lineage is not propagated forwards.
‘And this is the advantage from the pure preser-
vation of race. I assert that sere are three® species

1 The offspring of such a match, which the apologist evidently
considers an ill-assorted one, as tending to deteriorate the warlike
qualities of the warrior’s descendants, although he himself is no
advocate for war.

® As their parents,

* Dastir Peshotanji has ‘four,’ because the Pahlavi text seems

pd2

404 APPENDIX.

(vAg) and kinds of affection of sister and brother for
that which shall be born of them :—one is this, where
ἠέ ts the offspring of brother and brother; one is
this, where the offspring is that of? brothers? and
their sister ; and one is this, where z¢ zs the offspring
of sisters*, And as ¢o the one of these where the
offspring is that of* a brother, and for the same
reason as applies to all three® species of them, the
love, desire, and effort, which arise for the nurture of
offspring of the three species, are zz hope of benefit.
And equally adapted are the offspring to the pro-
creators; and this is the way of the increasing love
of children, through the good nurture which is very
hopeful.

‘And so, also, are those who are born of father
and daughter, or son and mother. Light flashed
forth (gast6) or unflashed (aparvakht6) is always
seen at the time when z¢ zs much exposed, and
pleased is ἦε who has a child of δὲς child, even when
it is from some one of a different race and different

to speak of four species in the next sentence; here it seems to
have ‘six’ in ciphers, but the first cipher can also be read a@, the
conditional suffix to the verb which immediately precedes the
ciphers in the Pahlavi text, and the second cipher is merely ‘three,’
which corresponds to the three possible kinds of first cousins that
are about to be detailed in the text.

1 Reading zak-f instead of zts (which might be read zakth
if there were such a word).

2 Literally ‘brother.’ 5 Literally ‘sister.’

4 Reading zak-f instead of zfs, as before. This is Dastfir
Peshotanji’s fourth species of cousinship, which he understands as
meaning second cousins,

5 Reading 13, by dividing the Pahlavi cipher for ‘four’ into
two parts, both here and near the end of the sentence. This
paragraph can hardly be understood otherwise than referring to
the present form of Khvétik-das, the marriage of first cousins,

Ill, MEANING OF KHVE£TOK-DAS. 405

country. That, too, Aas then become much delight
(vayag) which is expedient, that pleasure, sweet-
ness, and joy which are owing to a son that a man
begets from a daughter of his own, who is also a
brother of that same mother; and he who is born
of a son and mother is also a brother of ¢hat same
father; this is a way of much pleasure, which is a
blessing of the joy, avd no harm is therein ordained
that is more than the advantage, and no vice that is
more than the well-doing (Κὰρ g4r). And if it
be said that it is of evil appearance, it should be
observed that when! a wound occurs in the sexual
part of a mother, or sister, or daughter, and she
flees (fravéd) from a medical man, and there is no
opportunity for him to apply a seton (palité), and
her father, or son, or brother is instructed in similar
surgery, which is more evil 7 appearance, when they
touch the part with the hand, and apply a seton, or
when a strange man does so?

‘And, when 12 is desirable to effect their union,
which is the less remarkable (kam hd-zanAkhtktar)
in evil appearance, when they are united (ham-
dv4dt-hénd) by them in secret, such as when the
hearing of their written contract (nipist6) of wife-
hood and husbandhood? is accomplished in the back-
ground (dar pistd), or when the sound of drums
and trumpets acquaints the whole district, where

1 Reading amat instead of main, ‘ who,’ (see Dd. LXII, 4n.)

5 Showing that the practice advocated was understood to be
a regular marriage (performed in private probably on account of
the authorities being of a foreign faith) and not any kind of
irregular intercourse. It is here approvingly contrasted with the
noisy celebration of a marriage with a person of foreign faith, in
accordance with foreign customs.

406 APPENDIX.

these people are renowned, that such an Arfman’
intends to effect such a purpose with the daughter,
sister, or mother of such a Parst man ἢ

‘On this account of less evil appearance is even
the good appearance which is to be mutually prac-
tised; and after the mode is seen, even the advan-
tageousness in the accomplishment of the daily duty
of concealing disgrace, the mutual desire, the mutual
advantage and harm, and the contentment which
arise as to whatever has happened are also mutual
assistance. Some, with a husband and faint-hearted-
ness, have a disposition (58 πὅ) of incapability, and
the diligence which is in their reverence of the
husband, who is ruler of the family (bQnag shah),
is due even ¢o the supremacy which he would set
over them through the severity of a husband. Very
many others, too, who are strange women, are not
content with a custom (vag) of this description ; for
they demand even ornaments to cover and clothe
the bold and active ones, and slaves, dyes, perfumes,
extensive preparations, and many other things of
house-mistresses which are according to their de-
sire, though 22 is not possible they should receive
them. And, if z¢ be not possible, they would not
accept retrenchment ; and, if they should not accept
retrenchment, it hurries o# brawling, abuse, and
ugly words about this, and even uninterrupted false-
hood (avisistak-i& zdr) is diffused as regards it ;
of the secrets, moreover, whzch they conceal they
preserve night and day a bad representation, and
unobservantly. They shall take the bad w/e to

ΤᾺ native of Asia Minor, or any other part of the eastern
empire of the Romans.

Ill. MEANING OF ΚΗντῦκ- 5. 407

the house of Aer father and mother, the husband
is dragged to the judges, and they shall form a dis-
trict assembly (shatvé angézd) about it. And lest
he should speak thus: “1 will release Aer from wife-
hood with πιεῖ," vice and fraud of many kinds and
the misery of deformity are the faults which are also
secretly attributed to him.

‘A wife of those three classes? is to be provided,
since they would not do even one of ¢hese things *;
on which account, even through advantageousness,
virtuous living, precious abundance, dignity, and
innocence, mutual labour is manifestly mighty and
strong.

‘And if it be said that, “with all this which you
explain, there is also, afterwards, a depravity (dar-
vakh) which is hideous,” it. should be understood
in the mind that hideousness and beauteousness
are specially those ¢Azmgs which do not exzs¢t in
themselves, but through some one’s habit of taking
up an opinion and belief. The hideous children of
many are in the ideas of procreation exceedingly
handsome, and the handsome forms of many are in
the ideas of a housekeeper (khanép4n6d) exceed-
ingly ugly. We consider him also as ome of our
enemies when any one walks naked in the country,
which you consider hideous; ὀμέ the naked skins of

1 That is, lest he should pronounce her divorce.

3 The three nearest degrees of relationship must be meant,
as the sequel admits the possibility of the union being considered
objectionable ; otherwise, the three kinds of first cousins might be
understood.

® As a special pleader for marriage between near relations the
apologist feels himself bound to argue that all bad wives must have
been strangers to the family before marriage.

408 APPENDIX.

the country call 47m handsome whose garments,
which seem to them hideous, have fallen off And
we are ¢hey in whose ideas a nose level with the face
is ugly, d«¢ they who account a prominent nose ugly,
and say it is a walling ‘hat reaches between the two
eyes, remain selecting a handsome ome’. And con-
cerning handsomeness and ugliness in themselves,
which are only through Aavzng taken up an opinion
and belief, ¢iere is a change even through time and
place; for any one of the ancients whose head was
shaved was as 12 were ugly, and it was so settled by
law that z¢ was a sin worthy of death for them?;
then its habits (s4n6) did not direct the customs of
the country to shave the head of a man, du¢ now
there is a sage who has considered z¢ as handsome
and even a good work. Whoever is not clear that
z¢ is hideous is to think, about something threaten-
ing (girat), that ἐξ is even so not in itself, but
through what ἐς taken into themselves they con-
sider that z¢ is hideous.

‘Then for us the good work of that thing’, of
which z¢ is cognizable that it is so ordained by the
creator, has z¢s recompense; it is the protector of
the race, and the family is more perfect; z¢s nature

1 That is, those who admire flat noses select their beauties
accordingly. Beauty being merely a matter of taste, which varies
with the whim of the individual and the fashion of the period.

5. This law was evidently becoming obsolete at the time the
apologist was writing, and is now wholly forgotten. All Parsi
laymen have their heads shaved at the present time, although the
priests merely have their hair closely cut. This change of custom,
in a matter settled by religious law, should warn the Parsis not
to deny the possibility of other complete alterations having taken
place in their religious customs,

5 Khvétfk-das,

III. MEANING OF KHVETOK-DAS. 409

is without vexation (apiz4r) and gathering affec-
tion, an advantage to the child—the lineage Jeng
exalted—gathering (avaréin) hope, offspring, and
pleasure z¢ is sweetness ¢o the procreator, and the
joy is most complete; less is the harm and more the
advantage, little the pretence and much the skill of
the graceful blandishments (n4z4n6) which are ap-
parent, aiding and procuring assistance (bangisnd),
averting disaster, and conducting affairs; less is the
fear, through itself is itself illustrious, and the stead-
fast shall abandon crime (am). And all our fathers
and grandfathers, by whom the same practice was
lawfully cherished, maintained 22 handsomely in ther
homes; and to think of mankind only as regards
some assistance is the enlightenment of the stead-
fast, a reason which is exhibiting the evidence of
wisdom, that no practice of it! is not expedient.
‘And if it be said that the law? Aas afterwards
commanded as regards that custom thus: “ Ye shall
not practise z¢/” every one who is cognizant of that
command is to consider z¢ current; d¢¢ we are not
cognizant of that command, and éy an intelligent
person (khap4rv4rakd) this should also be seen
minutely, through correct observation, that all the
knowledge of men has arisen from Khvétik-das.
For knowledge is generated by the union of instinc-
tive wisdom and acquired wisdom®; instinctive wis-
dom is the female, azd acquired wisdom the male ;
and on this account, since both are an achievement
by the creator, they are sister and brother. And

1 Khvét(k-das.
* Perhaps the law of the foreign conquerors is meant.
® See Dd. XXXVII, 35, XL, 3.

4τὸ APPENDIX.

also of everything worldly the existence, maturing,
and arrangement are due to union in proportion ;
water, which is female, and fire, which is male’,
are accounted sister azd brother in combination,
and they seem as though one restrains them from
Khvétdk-das, unless, through being dissipated them-
selves?, seed—which is progeny—arises therefrom ;
and owing to a mutual proportionableness of water
and fire is the power in the brain, for if the water be
more it rots ἐξ away, and if the fire be more it burns
22 away.’

This elaborate defence of Khvétik-das shows
clearly that, at the time it was written (about a
thousand years ago), that custom was understood to
include actual marriages between the nearest rela-
tives, although those between first cousins appear
to be also referred to.

In the 195th® chapter of the third book of the
Dinkard we are told that the eighth of the ten
admonitions, delivered to mankind by Zaratfst, was
this:—‘For the sake of much terrifying of the
demons, and much lodgment of the blessing of the
holy? in one’s body, Khvétik-das is to be practised.’
And the following chapter informs us, that ‘ opposed
to that admonition of the righteous Zaratdst, of prac-
tising Khvétdk-das for the sake of much terrifying

1 See Dd. XCIII, 13 ἡ.

2 Into the forms of moisture and warmth in the body. Water and
fire in their ordinary state being incapable of combination.

5. This will be the 193rd chapter in Dastfir Peshotanji’s edition,
because his numbers do not commence at the beginning of the
book. A similar difference will be found in the numbering of all
other chapters of the third book of the Dinkard.

4 The technical name of Yas, LIX,

1Π. MEANING OF KHVETOK-DAS. Διὶ

of the demons from the body of man, and the lodg-
ment of the blessing of the holy in the body, the
wicked wizard Akhtd!, the enemy of the good man
on account of the perplexing living which would
arise from his practising Khvétik-das, preferred not
practising Khvétik-das.’

The practice is also mentioned in the 287th chapter
of the same book, in the following passage :—‘ The
welfare of the aggregate of one’s own limb-forma-
tions—those which exzs¢ through no labour of one’s
own, and have not come to the aid of those not
possessing ¢hem (anafsman4n) owing to their own
want of gratitude—even one of a previous formation
has to eulogize suitably; and this which 4as come,
completely establishing (spér-nih) the Avesta, one
calls equally splendid, by the most modestly com-
prehensive appellation of Khvétik-das.’

In the sixth book of the Dinkard, which professes
to be a summary of the opinions of those of the
primitive faith?, we are told that, ‘when the good
work of Khvétik-das shall diminish, darkness will
increase and light will diminish.’

In the seventh book of the Dinkard, which relates
the marvels of the Mazda-worshipping religion, we
are informed that it was ‘recounted how—GAayéd-
mara? having passed away—it was declared secondly,
as regards worldly decngs, to Masyé and Masyadé‘,
the first progeny of GAayémard, by the word of
Atharmazd—that is, he spoke to them when they

2 Av, Akhtya of Ab4n Yt. 82, who propounded ninety-nine
enigmas to Yéist6 of the Fryans (see Dd. XC, 3).

* See Dd. XCIV, rn.

8. The sole-created man (see Dd. II, 10, XXXVII, 82).

4 See p. 402, note 1.

412 APPENDIX.

were produced by him—thus: “ You are the men I
produce, you are the parents of all bodily life, and
so you men shall not worship the demons, for the
possession of complete mindfulness! has been per-
fectly supplied to you by me, so that you may quite
full-mindfully observe duty and decrees.” And the
creativeness of Afhaymazd was extolled by them,
and they advanced in diligence; they also performed
the will of the creator, they carved (park4vintdd)
advantage out of the many duties of the world, and
practised Khvétik-das through procreation and the
union and complete progress of the creations in the
world, which are the best good works of mankind.’
The following passage also occurs in the same
book :—‘ Then Zaratiist, on becoming exalted, called
out unto the material world of righteousness to extol
righteousness and downcast are the demons; and,
“homage éeng the Mazda-worship of Zaratist, the
ceremonial and praise of the archangels are the best
for you, I assert ; and, as ¢o deprecation (ayazisnth)
of the demons, Khvétik-das is even the best intima-
tion, so that, from the information which is given as
to the trustworthiness of a good work, the greatest
is the most intimate of them, those of father and
daughter, son and she who bore /zm*, and brother
and sister.” J¢ ἐς declared that, upon those words,
innumerable demon-worshipping Kiks and Karaps*
disputed (s4ristdd) with Zaratdst and strove for his
death, just like this which revelation states :—“ It is
then the multitude clamoured (mar bav4 virad)
who are in the vicinity of the seat of Tar, the well-

1 See p. 396, note 2. * See p. 400, note 1.
5 See p. 384, note 1.

Ill, MEANING OF KHVETOK-DAS. 413

afflicting’ holder of decision; and the shame of the
brother of Tar arose, like ¢ha¢t of a man whose
shame was that they spoke of his Khvétik-das so
that he might perform it. This Tar was Tar-t
Atrvaité-sang?, the little-giving, who was like a
great sovereign of that quarter; and he maintained
many troops and much power. And the multitude
told him they would seize the great ove from him
who is little. Bu¢ Tar-t Adrvatta-sang, the little-
giving and well-afflicting, spoke thus:—‘ Should 1
thereupon smite him, this great oze who mingles
together those propitious words for us—where we
are thus without doubt as ¢o one thing therein, such
as Khvétik-das, that it is not necessary to perform
zt—it would make us ever doubtful that it mzght be
necessary to perform it’... . And Zaratdst spoke
to him thus: ‘I am not always that reserved speaker,
by whom that I Zave mentioned is the most propi-
tious ‘ding to be obtained; and inward speaking
and managing the temper are a Khvétik-das‘, and
the high-priest who has performed 22 is to perform
the ceremonial.’”’ This passage attributes to Zara-
tist himself the enforcement of next-of-kin marriage,
but it is hardly necessary to point out that the Din-
karvd only records a tradition to that effect; which

1 The word hfi-nésak6 is the Pahlavi equivalent of Av. hu-
nust4 (Yas. L, το, Ὁ), but the meaning of both words is uncertain.
This ΤΌΣ seems to have been more friendly to ZaratQst than the
Tfr&nians were in general, but he appears not to be mentioned in
the extant Avesta.

* As this epithet has not been found in the extant Avesta, the
reading is uncertain.

* Meaning that they demanded possession of Zaratist in an
insolent manner.

4 In a figurative sense,

414 APPENDIX.

record may be quoted as evidence of the former
existence of such a tradition, but not as testimony
for its truth. It is also worthy of notice that this
tradition clearly shows that such marriages were
distasteful to the people in general; but this might
naturally be inferred from the efforts made by reli-
gious writers to assert the extraordinary merit of
Khvétdk-das, because customs which are popular
and universal require no such special recommenda-
tion from the priesthood.

In the Dagistén-t Dintk (XX XVII, 82, LXIV, 6,
LXV, 2, LXXVII, 4, 5) allusions are made to the
Khvétid4d! of brother and sister, formed by the
progenitors of mankind. We are also told that Khvé-
tidéd is to be practised till the end of the world,
and that to occasion it among others is an effectual
atonement for heinous sin? (Dd. LXXVII, 6, 7,
LXXVIII, 19); but it is not certain that the term
is applied in these latter passages to marriages be-
tween the carest relatives.

For later particulars about Khvétik-das we have
to descend to the darkest ages of Mazda-worship,
those in which the Rivdyats, or records of religious
legends, customs, and decisions, began to be com-
piled. Of the earlier Rivdyats, such as the Shdyast
L4-shayast and Vigirkavd-t Dintk, which were written
in Pahlavi, few remain extant; but the later ones,
written in Persian, are more numerous and very
voluminous.

A Pahlavi Rivayat, which precedes the D4gistan-t
Dintk in many MSS. of that work, devotes several

1 Another form of the word Khvétfk-das (see p. 390).
3 This is also stated in Sls. VIII, 18,

III. MEANING OF KHVETOK-DAS. 415

pages to the subject of Khvétid4d, which fully con-
firm the statements of the defender of the practice,
quoted above from the Dinkard (III, Ixxxii). The
age of this Pahlavi Rivayat is quite uncertain ; it is
found in MSS. written in the sixteenth century, but,
as it does not mention the marriage of first cousins,
it was probably compiled at a much earlier period,
more especially as it is written in fairly grammatical
Pahlavi. The following extracts will be sufficient
to show how far it confirms the statements of the
Dinkard :—
‘Of the good works of an infidel this is the
greatest, when he comes out from the habit of infi-
delity into the good religion ; and of one of the good
religion, remaining backward (akhay-m4n) aé the
time when his ritual is performed, this is a great
good work, when he performs a Khvétidad; for
through that Khvétiddd, which is so valuable a
token of Mazda-worship, is the destruction of de-
mons. And of Athaymaed 22 is declared, as regards
the performance of Khvétidad, that, when Zaratdst
sat before Athaymazd', and Vohiiman, Avdavahist,
Shatvatr6, Horvadad, Amerédad, and Spendaymad*
sat around Athaymazd, and Spendaymad sat by his
side, she had also laid a hand on his neck, amd Zara-
ttist asked Afthaymazd about it thus: “ Who is this
that sits beside thee, and thou wouldst be such a
friend to her, and she also would be such a friend
to thee? Thou, who art Afhaymazd, turnest not
thy eyes away from her, and she turns not away

1 As he is said to have done in heaven, when receiving instruc-
tion in the religion.

3 The archangels (see Dd. XLVIII, 1 ἢ), of whom aes
is said to be a female (see p. 393, note 2).

416 τ APPENDIX.

from thee; thou, who art Athaymazd, dost not re-
lease her from ἐγ hand, and she does not release
thee from er hand?.” And Afthaymazd said: “This
is Spendaymad, who is my daughter, the house-
mistress of my heaven, and mother of the crea-
tures*.” Zaratist spoke thus: “ When they say, in
the world, this is a very perplexing thing, how is it
proclaimed by thee—thee who art Aiharymazd—for
thee thyself?” Atharmazd spoke thus: “Ὁ Zara-
tist! this should have become the best-enjoyed
thing of mankind. When, since my original creation,
Méahartya and M4harty4éth® had performed it, you,
also, should have performed it; because although
mankind ave turned away from that thing‘, yet
they should not have turned away. Just as Maha-
rlya and Ma4harty4éth had performed Khvétida4d,
mankind should have performed it, avd all mankind
would have known their own lineage and race, and
a brother would never be deserted by the affection
of his brother, zor a sister γ ¢hat of her sister. For
all nothingness, emptiness, and drought ave come
unto mankind from the deadly oxe (mar), when men
have come to them from a different country, from
a different town, oy from a different district, and
have married their women; and when they shall
have carried away their women, and they have

1 This legend is an instance of the close proximity of super-
stition to profanity, among uneducated and imaginative people.

3 She being a representative of the earth.

5 See p. 402, note 1.

4 That is, from marriage of the nearest relations, which is
admitted, throughout these extracts, to be distasteful to the people ;
hence the vehemence with which it is advocated,

δ᾽ Literally ‘air-stuffing’ (vaé-&kinth).

Il]. MEANING ΟΕ KHVETOK-DAS. 417

wailed together about this, thus: ‘ They will always
carry our daughters into perversion?.’”

‘ This, too, zs sazd, that Khvétidad is so miracu-
lous that ἐξ is the preservation of the most grievous
sin—such as witchcraft and ¢ha¢ worthy of death—
from hell. And the want of protection (avip4-
harth) from hell of ome unprotected from Aharman
and the demons arises at that time when, owing to
what occurs when he is begged by some one to exer-
Cise witchcraft, 4e is made worthy of death. And
when they shall perform Khvétfidad, when the
Khvétddad is owing to him’, the unprotected one
is preserved from the prison of hell, from Aharman
and the demons; so miraculous is Khvétidad.

‘Zn a passage 22 is declared, that Adharmazd
spoke unto Zarattst thus: “These are the best four
things: the ceremonial worship of Afthaymazd, the
lord; presenting firewood, incense, and holy-water
29 the fire; propitiating a righteous man*; and one
who performs Khvétfid4d with her who bore fem,
or a daughter, or ‘with a sister. And of all those
he is the greatest, best, and most perfect who shall
perform Khvétid4d, ... When Sdéshans comes‘
all mankind wz// perform Khvétid4d, and every
fiend will perish through the miracle and power
of Khvétidad.’

It is then explained why the several merits of the

1 This fear of perversion to another faith was, no doubt, the
real cause of the vehement advocacy of family marriages by the
priesthood.

* That is, when he has arranged the next-of-kin marriage of
others, before his death.

5 That is, a priest.

“ Shortly before the resurrection (see Dd. II, ro).

[18] Ee

418 APPENDIX.

three classes of Khvétfidad are considered to stand
in the same order as that in which the classes are
mentioned in the preceding paragraph; also that
the third class includes the case of half brothers
and sisters, and the second that of an illegitimate
daughter. After this we find the following legend :—

‘And Khvétfd4d is so miraculous, that z¢ is de-
clared, regarding Yim!', that, when the glory of his
sovereignty had departed from him, he went out to
the precincts (var) of the ocean with Yimak, his
sister, 7” order to flee from the people, demons, and
witches of the assembly of Dah4k?. And ¢hey were
sought by them in hell and not seen; and others
sought them among mankind, water, earth, and
cattle, among trees, in the mountains, and in the
towns, but they were not seen by them. Then
Aharman shouted thus: “I think thus, that Yim
is travelling in the precincts of the ocean.” And
a demon and a witch, who stood among them, spoke
thus: “We wll go and seek Yim.” And they
rushed off and went; and when they came unto
those precincts where Yim was—the precincts where
the water of Tir? was—Yim spoke thus: “ Who are

1 The third sovereign of the world, after Gayémard (see Dd. ITI,
10). This legend is also mentioned in Bd. XXIII, 1, as explaining
the origin of the ape and bear.

* The foreign king, or dynasty, that conquered Yim (see Dd.
XXXVII, 97 n).

5 Evidently intended for Tistar, a personification of the star
Sirius, who is supposed to bring the rain from the ocean (see Dd.
XCIII, 1-17). Strictly speaking Tir is the planet Mercury, the
opponent of Tistar, whose name is given to the fourth month, and
thirteenth day of the month, in the Parsi year (see Bd. V, 1, VII, 2,
XXVII, 24); but the confusion between the two names is not
uncommon in the later books (comp. Sls. XXII, 13 with XXIII, 2).

III. MEANING OF KHVE£TOK-DAS. 419

you?” And they spoke thus: “ We are those who
are just like thee, who had to flee from the hands of
the demons; we, too, have fled away from the
demons, and we are alone. Do thou give this
sister in marriage to me, while I also give this one
unto thee!” And Yim, therefore, when the demons
were not recognised by him from mankind, made
the witch his own wife, and gave his sister unto the
demon as wife. From Yim and that witch were
born the bear, the ape, Gandarep', amd Gésdbar? ;
and from Yimak and that demon were born the
tortoise (gasaf), the cat, the hawk (gaving), the
frog, the weevil (dtvak3), arid also as many more
noxious creatures, until Yimak saw that that demon
was evil, and it was necessary to demand a divorce
(zan-ta&4) from him. And one day, when Yim and
that demon had become drunk with wine, she ex-
changed her own position and clothing with those
of the witch; and when Yim came he was drunk,
and unwittingly lay with Yimak, who was his sister,
and they came to a decision as ¢o the good work of
Khvétidéd; many demons were quite crushed and
died, and they rushed away at once, and fell back
to hell.’

The fact, that the zealous writer felt that he had
to force his opinions upon an unwilling people, is
betrayed by. the exaggerated language he uses in
the following statements :—

‘ This, too, is declared by the Avesta, that Zara-
tfist enquired of Atharmazd thus: “ Many thoughts,
many words, amd many deeds are mentioned by

1 See p. 371, note 3.
* Not identified, and the reading is, therefore, uncertain.
Ee2

420 APPENDIX.

thee—thee who art Afharymazd—that it is necessary
to think, speak, and do; of all suck thoughts, words,
and deeds which is the best, when one shall think,
speak, ov do z#?” Athaymazd spoke thus: “ Many
thoughts, many words, and many deeds should be
proclaimed by me, O Zarattst! dd, of those thoughts,
words, avd deeds which it is necessary to think,
speak, and do, that which is best and most perfect
one performs by Khvéttidad. For z¢ is declared that,
the first time when he goes near to it, a thousand
demons will die, and two thousand wizards and
witches ; when he goes near 20 it twice, two thou-
sand demons will die, avd four thousand wizards
and witches ; when he goes near to ἐξ three times,
three thousand demons will die, and six thousand
wizards and witches; and when he goes near to it
four times z¢ is known ¢Za¢ the man and woman
become righteous 1."

‘, . .. Owing to the performance of Khvétidad
there arises a destruction of demons equivalent 20 a
stoppage of creation; and though, afterwards, some
of those men and women shall become wizards, or
unlawfully slaughter a thousand sheep and beasts of
burden at one time, ory shall present holy-water to
the demons, ye/, on account of that destruction and
vexation of the demons, which has occurred to them
owing to the Khvétid4d, it does not become com-
fortable to them while completed; and ἐξ is not
believed by them that “the souls of those people
will come to us.”

‘Whoever keeps one year in a marriage of Khvé-

? Or, as stated in the Appendix to the Shayast L&-sh4yast (Sls.
XVIII, 4), they ‘wz// not become parted from the possession of
Aftharmasd and the archangels.’

Ill. MEANING OF KHVETOK-DAS. 421

tiid4d becomes just as though one-third of all this
world, with the water, with the trees, and with the
corn, had been given by him, as a righteous gift,
unto a righteous man. When he keeps two years in
the marriage 12 is as though two-thirds of this world,
with the water, trees, and corn, had been given by
him unto a righteous man. When he keeps three
years in the marriage ἐξ is as though all this world,
with the water, with the trees, azd with everything,
had been given dy him, as a righteous gift, unto a
righteous man. Ad when he keeps four years
in his marriage, and his ritual! is performed, 12 is
known ¢hat his soul thereby goes unto the supreme
heaven (garéddm4n); and when the ritual ἐς not
performed, it goes thereby to the ordinary heaven
(vahist6).

‘Zaratist enquired of Adharmazd thus: “As to
the man who fractises Khvétddad, and his ritual is
performed, azd he also offers a ceremonial (yazisn6-
aé), is the good work of it such as zf ove without
Khvétidad had offered 12, or which way is it?”
Atthaymazd said: “/¢ is just as though a hundred
men without Khvétid4d had offered it.”

‘Zaratdst enquired this, also, of Adharymazd, that
is: “ How is the benediction (4f7tn6) which a man
who practises Khvéthdad shall offer?” Atharmazd
spoke thus: “As though a hundred men without
Khvétidad should offer the benediction.”

‘And this, too, was asked by him, that is: “As
to them who render assistance, aad one meditates
and attains to Khvéthd4d through them, and one

1 The proper ceremonies after his death, or for his living soul
during his lifetime (see Dd. XXVIII, LXXXI).

422 APPENDIX.

performs Khvéttdad on account of their statements,
how is ¢hetr good work?” Atharmazd spoke thus:
“ Like δῆς who keeps in food and clothing, for one
winter, a hundred priests—each of which priests has
a hundred disciples—sach is his good work.”

‘Zaratist enquired this, also, of Afthaymazd, that
is: “4s to them who keep a man back from per-
forming Khvétidad, and owing to their statements
he shall not perform Khvétdd4d, what is their sin ?”
Atharmazd spoke} thus: “ Their place is hell.”

‘In a passage 7¢ is declared that, wiser than the
wise, azd more virtuous than the virtuous is ἦέ in
whose thoughts, words, azd deeds the demons are
less predominant; axd Aharman and the demons
are less predominant in the body of him who prac-
tises Khvétidad, and his ritual 2 is performed.

“7 is declared by revelation that a¢ the ¢2me when
Zaratist came out from the presence of Atharmazd,
the lord, into a worldly place where he travelled, he
spoke this, that is: “ Extol the religion! and you
should perform Khvétidad. I speak of the good
and those existing z# the religion; as ¢o the negli-
gent, the vile, and those in perplexity, this is said,
that a thing so wondrous aad important as that
which is in our law of Khvéthd4d could not be for
performance. This is a sublime (4irag) custom,
and, as the best of all things, one asserts that it is
necessary to perform it. Zo me, also, this is mani-
fest when, through all faith ἐκ the law of those
existing zz the religion, that which is called by

1 The Pahlavi text is imperfect. 3. See p. 421, note 1.
* That is, the general law of Masda-worship, as distinguished
from what he is advocating as a peculiarly religious law sanctioned

Ill, MEANING ΟΕ KHVETOK-DaS. 423

them a very heinous sin, through faith 2” this law of
the good, is that which is called the most perfect and
best good work of Mazda-worship.”

‘ This, too, is declared by revelation, that Adharv-
mazd spoke unto Zaratfst thus: ‘““You should cause
the performance of duties axd good works.” And
Zaratist spoke thus: “ Which duty azd good work
shall 1 do first?” Atdhaymazd spoke thus: “Khvé-
t(idad; because that duty azd good work is to be
performed in the foremost place of all, for, in the
end, it happens through Khvétidad, when all who
are in the world attain unto the religion 1.”

‘This, too, is declared by revelation, that Zaratist
spoke unto Afhaymazd thus: “In my eyes z¢ is an
evil (vad5) which is performed, and ἐξ zs perplexing
that I should make Khvétidéd as ἐξ were fully cur-
rent among mankind.” Athaymazd spoke thus:
“In my eyes, also, 12 is just as zz thine; but for
᾿ this reason—when out of everything perfect ¢here is
some miserable evil 2 for thee—it should not seem so.
Do thou be diligent in performing Khvétddad, and
others, also, will perform 12 diligently.”’

The unpopularity of the practice advocated could
hardly be more fully admitted than in this last para-
graph, nor the objection more irrationally and dog-
matically disposed of. As for the numerous quota-
tions, which the compiler of this Pahlavi Rivayat

by the priests (‘the good’). This is evidently an admission that
the practice advocated was contrary to the ordinary laws of Mazda-
worship itself.
* As Pahlavi writers expect them to do before the resurrection.
* Reading vad6-f vésht; but it may be ‘something is difficu't
and hard’ (tang va sakht).

424 APPENDIX.

professes to take from the Parsi scriptures, it is
hardly necessary to remark that their authenticity
must be accepted with great reserve.

Persian Rivayats, copied in the seventeenth cen-
tury, advocate the marriage of first cousins, and
allude vaguely to those between nearer relatives as
long extinct, though most of their remarks merely
recommend the performance of Khédyédath}, with-
out explaining the meaning of the term. Thus, we
are informed that a person worthy of death can
perform Khédyédath as a good work, but it is better
if followed by the Bareshnim ceremony* An un-
clean person can do the same, but the Bareshnim
should precede the performance, so as to avoid sins
arising from the uncleanness. The performance
also destroys demons, wizards, and witches; and
if arranged by any one, at his own expense, for
another. person, it is as meritorious as if performed
by himself. But the following quotations are more
descriptive of the practice *:—

‘Again, whereas the great wisdom of the king and
of the assembly of priests fully understands that the
ceremony of all the religious rites‘ is a great good
work, besides that which is called Khédyédath, yet,
in these days, both have fallen out of ¢hezy hands;
but they will make an endeavour, so that they may
form connection with their own, and on account of

1 The Persian form of the word Khvétik-das. It is also written
Khetyddath in some passages, and Khétvadat in others.

2 The great ceremony of purification (see App. IV).

5. The Persian Rivayat from which all this information has been
extracted is ΜΙ το (fol. 50). ᾿

* See Dd. XLIV, 2 n.

Ill, MEANING OF Κηνξτύκ- 5. 425

the Musulmdans the connection is a medium one},
better than that of an infidel. And Ormazd has
said that éy as much as the connection is nearer
z¢ ἐς more of a good work; and they display their
endeavour and effort, and give the son of a brother
and daughter of a brother δῦ each other. And just
as this zs said: “1 establish the performer of Khéd-
yédath, I establish the patrol of the country?’,” even
on this account they certainly display an endeavour.

‘Query:—“ How are the connections that relations
form?” Reply :—‘“A brother’s children with a bro-
ther’s children and a sister’s children, and relations
with one another form connections, avd it is proper
for them.”

‘Khédyédath is ¢hat which is a great good work,
and has fallen out of their hands, owing to the reason
that there is no king of the good religion; and if it
be so they will make an endeavour, and will form
connections with their own, and will give the son of
a brother and daughter of a brother to each other,
and if not it is not proper; and every such connec-
tion as is nearer is more of a good work. And the
mode they will act who are at first without a king
will be an infidel ove, and to form connections among
themselves will be very difficult now he (the king)
is a Musulman, μέ that which is nearer is better
and more of a good work.’

1 This seems to be an allusion to some interference of the
Muhammadan government with marriages of those next of kin.
A similar allusion occurs in the next paragraph but one, which,
with most of this paragraph, is also found in M7, fols. 229b, 230.

* This Avesta quotation, from Visp. III, 18, 19, is as follows :—
‘hoaétvadathem Ast4ya, danh4urvaésem Ast4ya;’ and the meaning
of the last term is uncertain.

426 APPENDIX.

These quotations indicate that a great change had
crept over the meaning of Khvétdk-das since the
dark ages of the Pahlavi Riv4yat, previously quoted,
although a tradition of the old meaning still lingered
in the minds of the writers. The modern meaning
is, however, most completely explained in a passage,
appended to a Persian version of Aéshm’s complaint
to Aharman, regarding the difficulty of destroying
the effect of the season-festivals, the sacred feast,
and Khvétdk-das (Sls. XVIII). After Aharman has
confessed his inability to suggest a means of de-
stroying the merit of the last, the Persian writer
adds the following particulars :—

‘Therefore it is necessary to understand, that the
chief Khétvadat is that of a sister’s daughter and
brother’s son; a medium Khétvadat is that of a
brother’s son and a younger brother's daughter, or
of a sister’s son and a younger sister's daughter ;
and inferior to a medium Khétvadat is that of a
sister's son and a younger brother's daughter. It is
necessary to know that any person who performs
Khétvadat, if δὲς soul be 7 for hell, will arrive
among the ever-stationary!; if it be one of the ever-
Stationary it will arrive at heaven. Another parti-
cular is to be added: if any one, in departing, settles
and strives for the connection of Khétvadat of a
next brother it is a good work of a thousand Tana-
pdhars?; if any one strives to break off the connec-
tion of Khétvadat he is worthy of death.’

_ 1? See Dd. XX, 3.

3 See Dd. LXXVIII, 13. Geldner in his Studien zum Avesta,
I, pp. 3-12, suggests that the original meaning of Av. tanupere-
tha and peshétanu was ‘outcast ;’ but, although these words are
translated by Pahl tanA4pfhar, it is doubtful whether this last

III. MEANING OF KHVETOK-DAS. 427

With this quotation, which occurs in a MS.! written
A.D. 1723, we may conclude our examination of all
passages in the Parsi scriptures referring to Khvé-
tik-das, the result of which may be summarized as
follows :—

First, the term does not occur at all in the oldest
part of the Avesta, and when it is mentioned in the
later portion it is noticed merely as a good work
which is highly meritorious, without any allusion to
its nature; only one passage (Vend. VIII, 36) indi-
cating that both men and women can participate in
it. So far, therefore, as can be ascertained from the
extant fragments of the Avesta—the only internal
authority regarding the ancient practices of Mazda-
worship—the Parsis are perfectly justified in be-
lieving that their religion did not originally sanction
marriages between those who are next of kin,
provided they choose to ignore the statements of
foreigners, as based upon imperfect information.

Second, when we descend to the Pahlavi transla-
tions and writings of the better class, which, in their
present form, probably range from the sixth to the
ninth century, we find many allusions to Khvétik-
das between those next of kin, and only one obscure
reference to the marriage of first cousins?, Mar-
riages between the nearest relations are defended
chiefly by reference to mythical and metaphorical

word be a mere transcript of tanuperetha (which ought to have
been tanQpfhar), or whether it expresses the different idea of
tan-apthar, ‘a person without a bridge /o heaven, which might
have been that adopted by the Pahlavi translators of the Vendidagd ;
an outcast in this world being very liable to be considered as an
outcast from the next.

1 Ms, fols. 54, 55. 3 In Dk, III, Ixxxii (see p. 404).

428 APPENDIX.

statements regarding the creation, and to the prac-
tice of the progenitors of mankind; they are also
advocated with all the warmth and vehemence that
usually indicate much difficulty in convincing the
laity, and this zealous vehemence increases as we
descend to the dark ages of the Pahlavi Rivayat?,
the compilation of which may perhaps be attributed
to some writer of the thirteenth or fourteenth cen-
tury. Unless, therefore, the Parsis determine to
reject the evidence of such Pahlavi works as the
Pahlavi Yasna, the book of Arda-Viraf, the Dinkard,
and the Daaist4n-i Dintk, or to attribute those books
to heretical writers, they must admit that their
priests, in the later years of the Sasanian dynasty,
and for some centuries subsequently, strongly advo-
cated such next-of-kin marriages, though, probably,
with little success. That a practice now reprobated
by all Parsis should have been formerly advocated
by their priests, as a religious duty, need not excite
the surprise of those who consider how slavery has
been advocated by many Christians, on scriptural
grounds, within the present generation, and how the
execution of supposed witches was similarly advo-
cated a few generations ago.

Third, as we come to the modern writings of the
Persian Rivayats, which may have commenced about
the fifteenth century, we find the present form of
Khvétik-das, the marriage of first cousins (which
was only slightly mentioned in the Dinkavd of the
ninth century), the only form in use; though obscure
allusions are made to the other forms as being long
extinct.

1 See pp. 415-423.

Ill, MEANING OF ΚΗ ΤύΚ-ΡΑΒ. 429

At whatever period the practice of next-of-kin
marriage may have originated there were evidently
two reasons for its establishment and continuance ;
one was the indispensable necessity of offspring},
unfettered by duties towards any other family, for
the purpose of maintaining the necessary periodical
ceremonies for the souls of those passed away; the
other was the wish of preventing any risk of reli-
gious perversion consequent upon marrying into
a family of strangers or infidels. Both of these
reasons must have become intensified as the
Mazda-worshippers diminished in numbers, hence
the increasing vehemence of priestly advocacy, until
the foreign conquerors probably interfered, and put
a stop to the practice.

That such marriages were not unusual among
other races, in ancient times, we learn from many
tales in Greek and Roman mythology, from the
usual practice of the Greek dynasty of the Ptolemies
in Egypt, and even from the laws prohibiting such
connections in Lev. xviii. 6-16, which, as laws are
not made to prohibit practices that do not exist,
would hardly have been written unless the children
of Israel had at one time adopted the custom to
some slight extent. That Parsis now deny the
existence of such marriages among their ancestors
proves that they no longer approve the custom, but
does not affect the historical evidence of its former

1 The oriental feeling of such a necessity, for the mere purpose
of perpetuating the family, is abundantly manifested in the story of
Lot’s daughters (Gen. xix. 30-38), which is related without re-
proval by its writer. Also by the exceptional law requiring a man
to marry his brother’s wife, when the brother has died childless
(Deut. xxv. 5-10).

430 APPENDIX.

existence. Christians no longer approve the perse-
cution and execution of women for the imaginary
crime of witchcraft, but it would be both childish
and useless for them to deny that their ancestors
committed hundreds of such judicial murders less
than two centuries ago.

IV, THE BARESHNOM CEREMONY. 431

IV. Tue BaresunOm CEREMONY.

THE great ceremony of purification for any Parsi
man or woman who has become unclean by contact
with the dead, or through any other serious de-
filement, lasts for nine nights, and is called the
Bareshndm, which is the Avesta name for the ‘top’
of the head, the first part of the body appointed to
be washed in the ceremony, after the hands. The
description of this ceremony, given in Pahl. Vend.
IX, 1-145, which does not differ very materially
from the rite still in use, is as follows! :—

Pahl. Vend. IX, 1. Zaratdst enquired of Athay-
mazd thus : ‘O Afthaymazd, propitious spirit ! creator
of the material world! who art the righteous one [of
righteousness!’ that is, Adhaymazd is the righteous
creator through invocation, avd the rest through
praise], 2. ‘How, when in the material existence
they see a [clean] man together with [that which is
polluted], (3) how shall they purify him clean who

1 Observing that the passages in brackets do not occur in the
Avesta text, but are added by the Pahlavi translators; and that the
sections are numbered to correspond with the alternating Avesta
and Pahlavi sections in the MSS., which is the division adopted in
Spiegel’s edition of the texts. The readings adopted are those of
L4, wherever they are not defective; this MS. was written about
A.D. 1324, and differs occasionally from Spiegel’s printed text;
it begins the ninth fargard with the following heading :—‘ May it
be fortunate! may it destroy the corruption (nas(s) which rushes
on from a dead dog and men on to the living! May the pure, good
religion of the Magda-worshippers be triumphant |’

432 APPENDIX.

is with δας fraught with corruption [together with
pollution] owing to that dead body ? [that is, how
should they make 4zm thoroughly clean ?]’

4. And Atharmazd spoke thus: ‘A righteous
man, O Zaratfst the Spitaman! [a purifier], (5) who
is a speaker [that is, it is possible for him to speak],
a true-speaker [that is, falsehood is little spoken by
him], an enquirer of the liturgy [that is, the ritual
is performed by him], and righteous, (6) he who
specially understands the purification of the religion
of the Mazda-worshippers [that is, he knows the rite},
(7) such a one shall cut up the plants on the fruitful
earth, (8) for a length of nine separate reeds? in
every one of the four directions, (9) a¢ ὦ place on
this earth which is most devoid of water, most
devoid of trees, land most purified [from bodily
refuse]?, avd with the driest ground [that is, there
is no damp in that extent of it, 10. Even where
least upon the paths do cattle and beasts of burden
step forth, and the fire of Afthaymazd, the sacred
twigs® spread forth with righteousness, and the
righteous man‘ do J/east exist.’

11, ‘Creator of the material world! ¢hou righteous
one! how far from the fire? how far from the
water ? how far from the sacred twigs spread forth

1 Which would be 42 feet (see Dd. XLITII, 5 n); but the phrase
gvid nat (which, in Pahl. Vend.VII, go, has become g vid han4 by
misreading gvid6-aé, and then substituting Huz. han& for Paz.
ἃ 8) is merely an attempted translation of Av. vib4zu, which latter
appears to mean the ‘two arms’ outstretched, or a fathom. So the
‘separate reed’ should be understood as a longer kind of reed,
equal to a fathom, instead of 4 feet 8 inches.

2 See Dd. XLVIII, 19 ἢ. [4 omits this clause altogether.

® See Dd. XLIII, gn.

* Any priest not engaged in the purification.

Iv. THE BARESHNOM CEREMONY. 433

with righteousness? how far from a man of the
righteous ?’

12. And Athaymazd spoke thus: ‘Thirty steps!
from the fire, thirty steps from the water, thirty steps
from the sacred twigs spread forth with righteous-
ness, and three steps? from the men of the righteous.
13. The cutting out for the first hole [for bull’s
urine]*,. after the coming on of summer, is two
finger-dreadths in excavation; after the coming on
of hail-fraught (s6ngag 4n-hémand) winter ἐξ is as
wt were a cup of four finger-dreadths*. 14. So also
for the second hole, for the third hole, for the fourth
hole, the fifth, ad the sixth.’

‘How much is ove such hole from another hole® δ᾽
‘As much as one step onwards.’

1 As the step is three feet (see § 15), and the foot, being four-
teen finger-breadths (see Bd. XXVI, 3 n), may be taken as 10}
inches, these thirty steps would be nearly 79 English feet.

3 That is, 7 feet 104 inches. This diminution of distance enables
a purifying priest to stand near enough to an unclean person to
hand him the purifying liquid in a ladle tied to a stick (see §§ 40-42),
without going within the furrows traced around the holes or ablu-
tion seats at the same distance of three steps (see §§ 21-23).

* That is, at which the unclean person is sprinkled with the
urine (see δ 48-116). The urine should be that of a bull, accord-
ing to Vend. XIX, 70; but Vend. VIII, 35, 36 state that it may
be that of cattle or draught oxen, generally, or even that of those
who perform Khvétfik-das (see p. 391). At the present time the
term magh, which means ‘a hole’ in the Avesta, is applied to the
stones which are used as ablution seats for squatting upon.

4 The greater depth of the hole for catching the ablution drop-
pings in the winter, would provide for the larger quantity of liquid
that could not sink into the soil, or evaporate, during the tedious
washing, owing to the soil and air being damper than in summer.

5 The probable positions of these holes, and of the furrows
enclosing them, are shown upon the plan of the Bareshnim Gah
on p. 435, which differs but little from the plan still in use. '

[18] εἴ

434 APPENDIX.

15. ‘What kind of one step ?’

‘Just like three feet.’

16. ‘The cutting out of the three other holes
[which are for water], (17) after the coming on of
summer, is as much as two finger-dreadths in exca-
vation; after the coming on of hail-fraught winter
z¢ is as much as four finger-dveadths.’

18. ‘How much from those former ones [for bull’s
urine] ?’

‘As much as three steps.’

1g. ‘What kind of three steps ῥ᾽

‘As much as the steps ove plants in walking with
the steps he would take.’

20. ‘What kind of walking with steps δ᾽

‘Just like nine feet.’

21. ‘ Thou shalt also plough up a furrow with the
blade due to Shatvyévair?.’

22. ‘How much from the holes ?’

‘As much as three steps.’

‘What kind of three steps ?’

‘As much as z# walking with the steps ove would
take and plant.

23. ‘How much is the walking with steps ῥ᾽

‘As much as nine feet.’

24. ‘ Then, afterwards, is the ploughing up of the
twelve furrows. 25. By the ploughing up of three
from among ¢hem three holes are separated within
them, 26. Thou shalt plough up three from among
them with six holes separated within. 27. Thou
shalt plough up three from among them with nine
holes separated within. 28. Azd thou shalt plough

1 That is, made of metal, which is under the special protection
of the archangel Shatry6vair or Shatvair6é (see Dd. XLVIII, 17 ἢ).

435

IV. THE BARESHNOM CEREMONY.

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436 APPENDIX.

up three, within which are the [three] holes that
are apart, [which are for water, and] beyond [those
within, which are for bull’s urine].

29. ‘Thou shalt carry three loads of stones on to
those spaces of nine feet?, as an approach 2 the
holes; (30) ov potsherds, or knotty amd massive
blocks, or a clod of the earth of Vistasp, or [a pot or
something of] any hard earth whatever.

31. ‘Afterwards, he who has deen by the dead
shall come to that approach, which is the approach
to the holes. 32. Thereupon thou, O Zarattst!
hast to stand up more aside, by the furrows®.

1 The arrangement, here described, is that of six holes in a row,
one step apart; then an interval of three steps, followed by three
more holes, one step apart, in the same line. This row of nine
holes, from north to south (see ὃ 132, δ), is surrounded by three
furrows, the first six holes and the last three are both surrounded
by a second series of three furrows, and the first three holes are
surrounded by a third series of three furrows. And these furrows
are not less than three steps from the holes in any place, except
where they separate the three series of holes from each other.
The object of the furrows, which are scored during the recitation
of certain formulas (see ὃ 132, /, g), is to prevent the fiend of cor-
ruption from forcing its way from the unclean person within the
furrows to any other person outside them. And, as the fiend is
supposed to be strongest at first, and to become gradually weak-
ened by the progress of the purification (see § 119), the first three
holes are surrounded by the strongest barrier of nine furrows.

2 There were three such spaces, one between the furrows and
the first hole, one between the sixth and seventh holes, and one
between the last hole and the furrows (see the plan). It is not dis-
tinctly stated that these stones were to be distributed, as ablution
seats, to each of the nine stations, as at present; but this was
probably intended. At the present time an additional group of
stones is placed outside the furrows, at the entrance to the north,
as a station for the preliminary washing.

5 That is, the priest is to stand outside, to the right (see δ 132, 2),
but close to the furrows.

IV. THE BARESHNOM CEREMONY. 437

33. Then these words are to be murmured [dy ¢hee,
that is]: “ Praise to Spendaymad’, the propitious!”
34. And he who has been by the dead shall speak in
reply to it thus: “ Praise to Spendaymad, the propi-
tious!” 35. Then the fiend becomes disabled by
every word [of each repetition]; (36) the smiting of
the evil spirit, the wicked one, is owing to it ; (37) the
smiting of Aeshm?, the impetuous assailant, is owing
to it; (38) the smiting of the M4zintkan demons?
is owing to it; (39) the smiting of all the demons is
owing to it.

40. ‘Afterwards, thou shalt sprinkle bull’s urine
upon 42m with an iron, or with a leaden, /adle. 41. 77
thou shalt sprinkle upon 42m with a leaden one*, thou
shalt strongly demand, O Zaratist! the stem of a
reed whose nine customary parts (ptsak) you have
mentioned ὅ [as nine knots]; (42) and one should tie
that leaden /ad/e strongly on z¢s foremost part®.

43. ‘He shall first wash over his hands [even to
the elbows]. 44. When he does not wash over his
hands, (45) he then makes all his own body impure
[and polluted], 46. When he shall have washed over
his hands for three times, (47) then, when ¢4y hands

1 See p. 393, note 2. This exclamation is a Pahlavi version of
a quotation from the Gathas (Yas. XLVIII, 10, c).

* The demon of wrath (see Dd. XXXVII, 44).

5 See Dd. XXXVII, 81. This passage (δὲ 36-39) is quoted
from Yas. XXVII, 2, LVI, xii, 5.

4 These words are omitted in the Pahlavi text, but occur in the
Avesta. :

δ᾽ Or, perhaps, ‘murmured over’ with prayers.

5 This nine-knotted reed, or stick, must be so long that the
ladle, tied to its end, can easily reach the unclean person at the
holes, when the stick is held by the priest who stands outside
the furrows.

438 APPENDIX.

shall have been washed over, (48) thou shalt sprinkle
him on the front of the top of his head, [as far as the
hair has grown.] 49. Then the fiend of corruption!
rushes in front, upon some of the space between the
brows of that man.

50. ‘Thou shalt sprinkle in front, on some of the
space between the brows of that man, [from the
place where the hair has grown, as far as to the
ears backwards, and both cheeks at the bottom.]
51. Then the fiend of corruption rushes upon the
back of his head.

52. ‘Thou shalt sprinkle on the back of his head,
[from the place where the hair has grown, casting
(stunak) one-fourth to the spine.] 53. Then the
fiend of corruption rushes in front upon his jaws.

54. ‘Thou shalt sprinkle in front, on his jaws,
[both cheeks as far as to the ears backwards, casting
one-fourth unto the throat.] 55. Then the fiend of
corruption rushes upon his right ear.

56. ‘Thou shalt sprinkle on his right ear. 57.
Then the fiend of corruption rushes upon his left
ear.

58. ‘Thou shalt sprinkle on his left ear, [just as
the ear is turned, casting one-fourth to the liquid?.]

1 The Nasfis fiend (see Dd. XVII, 7).

* The word, both here and in § 68, must be Av. 4fs, ‘water,’
and not a P4zand term for any part of the body, as any such term
would be inadmissible in § 68. It would seem as if a smaller
supply of liquid were requisite for the ears than for the other
customary parts, so that a quarter of the supply is directed to be
returned to the vessel holding the liquid. The remarks made by
the Pahlavi translator, upon the sprinkling of the left-hand mem-
bers of the body, are evidently intended also to apply, in nearly all
cases, to the sprinkling of the right-hand members.

IV. THE BARESHNOM CEREMONY. 439

59. Then the fiend of corruption rushes upon’ his
right shoulder.

60. ‘Thou shalt sprinkle on his right shoulder.
61. Then the fiend of corruption rushes upon his
left shoulder.

62. ‘Thou shalt sprinkle on his left shoulder, [ox
the side in front, just as it is turned, even unto the
elbow.] 63. Then the fiend of corruption rushes
upon his right armpit.

64. ‘Thou shalt sprinkle on his right armpit.
65. Then the fiend of corruption rushes upon his
left armpit.

66. ‘Thou shalt sprinkle on his left armpit, [as far
as the hair has grown.] 67. Then the fiend of cor-
ruption rushes in front upon his chest.

68. ‘Thou shalt sprinkle in front on his chest,
{half the liquid to the shoulders, and half to the
region of the throat, within three finger-dreadths of
the face'.] 69. Then the fiend of corruption rushes
upon his back.

70. ‘Thou shalt sprinkle on his back, [from the
slender fart of the spine unto the anus.] 71. Then
the fiend of corruption rushes upon his right nipple.

72. ‘Thou shalt sprinkle on his right nipple. 73.
Then the fiend of corruption rushes upon his left
nipple.

74.‘ Thou shalt sprinkle on his left nipple, [just
as the nipple shall be turned; azd those of women
(zanag4n6) are to be held up.] 75. Then the fiend
of corruption rushes upon his right side.

76. ‘Thou shalt sprinkle on his right side. 77. Then
the fiend of corruption rushes upon his left side.

- 1 Reading dimak, but it may be gimak (compare Pers. g4m,
‘jaw’). 14 has gimak.

440 APPENDIX.

78. ‘Thou shalt sprinkle on his left side; [this,
moreover, is because one specially recites for ever
on that side.] 79. Then the fiend of corruption
rushes upon his right hip’.

80. ‘Thou shalt sprinkle on his right hip. 81.
Then the fiend of corruption rushes upon his left
hip.

82. ‘ Thou shalt sprinkle on his left hip, [just as it
is turned, as far as to the hollow? of it (ghyak-t
valman) below the thigh.] 83. Then the fiend of
corruption rushes upon his sexual part.

84. ‘ Thou shalt sprinkle on his sexual part. 85. If
it be a male, thou shalt sprinkle behind it before-
hand, and in front of it afterwards; (86) and if it be
a female, thou shalt sprinkle in front of it before-
hand, and behind it afterwards; [o” this occasion
half is for the front and half for behind, and it is
rubbed in in front.] 87. Then the fiend of corrup-
tion rushes upon his right thigh.

88. ‘Thou shalt sprinkle on his right thigh.
89. Then the fiend of corruption rushes upon his
left thigh.

go. ‘Thou shalt sprinkle on his left thigh, [from
the prominence (géh4k) below the thigh to the
knee.] 91. Then the fiend of corruption rushes
upon his right knee.

92. ‘Thou shalt sprinkle on his right knee. 93.
Then the fiend of corruption rushes upon his left
knee.

1 Reading srfnak, as in Pahl. Vend. VIII, 178-182; but here
the word is four times written sinak.

* Or, perhaps, ‘prominence’ is meant, as in ὃ 90; although the
two words giyak and géhak are written differently, they refer
probably to the same part.

a "πον

IV. THE BARESHNOM CEREMONY. . 441

94. ‘Thou shalt sprinkle on his left knee, [above
just as it is turned, azd below the slender part;
there are some who would say thus: “As much
above it as below.”] 95. Then the fiend of corrup-
tion rushes upon his right shin.

96. ‘Thou shalt sprinkle on his right shin. 97.
Then the fiend of corruption rushes upon his left
shin.

98. ‘Thou shalt sprinkle on his left shin, [from
the knee unto the place where the leg and foot
unite.]_ 99. Then the fiend of corruption rushes
upon his right ankle}.

100. ‘Thou shalt sprinkle on his right ankle.
101. Then the fiend of corruption rushes upon his
left ankle.

102. ‘Thou shalt sprinkle on his left ankle, [just
as the leg and foot unite, that is, while the ten toes
are back to the ground.] 103. Then the fiend of
corruption rushes upon his right instep.

104. ‘Thou shalt sprinkle on his right instep.
105. Then the fiend of corruption rushes upon his
left instep.

106. ‘Thou shalt sprinkle on his left instep, [from
the place where the leg ad foot unite, to the end of
his toes.] 107. Then the fiend of corruption turns
dejected under the sole of the foot, and its likeness is
as 1¢ were the wing of a fly’s body. .

108. ‘The toes deing held quite in union with
the ground, his heel is held up from the ground.
109. Thou shalt sprinkle on his right sole. 110.
Then the fiend of corruption rushes upon his
left sole.

1 The word zang means rather ‘the lower part of the leg.’

442 APPENDIX.

111. ‘Thou shalt sprinkle on his left sole. 112.
Then the fiend of corruption turns dejected under
the toes, ad its likeness is as 12 were the wing of
a fly.

113. ‘ The heel deg held quite in union with the
ground, his toes are held up from the ground. 114.
Thou shalt sprinkle on his right toes. 115. Then
the fiend of corruption rushes upon his left toes.

116. ‘Thou shalt sprinkle on his left toes. 117.
Then the fiend of corruption returns dejected to
the northern quarter in the shape of a raging fly,
bandy-legged, lean-hipped, illimitably spotted, so that
spot is joined to spot, like the most tawdry! noxious
creature, and most filthy.

118. ‘Then these words are to be murmured,
which are most triumphant aad most healing? :—

‘* As is the will of the patron spirit [as is the will
of Atharmazd], so should be the earthly master [so
should be the high priest], owing to whatever are
the duty aad good works of righteousness ; [that is,
he is always to perform duty and good works as
authoritatively as the will of Adhaymazd.] That
which is the gift of good thought is the work of
both existences [and the work] of Adharmazd ; [that
is, the reward and recompense they give to good
thought, they give also to him; there are some who
would say thus: ‘It is the possession of good thought.’]

1 Reading bég-4kintim, ‘most stuffed with ostentation,’ as in
14. In AV. XVII, 12 the word can be read basak-dyfntim,
‘most sin-accustomed.’ :

? Only the initial and final words of the Avesta of the following
passages are given in the MSS. here, but they are given at length,
with their Pahlavi translation, in Vend. VIII, 49-62, whence the
Pahlavi version is here taken.

Iv. THE ΒΑΚΕΒΗΝΟΜ CEREMONY. 443

The sovereignty is given to Athaymazd, [that is,
Athaymazd has made the ruler for himself,] who
has given protection avd nourishment to the poor,
[that is, he would provide assistance and intercession
for them.]!

‘“Who is given to me by thee,O Atharmazd! as
a protection? [when? I shall do duty aad good works,
who would provide me protection ?}—when I am in
custody of the malice of that wicked [Aharman, that
is, he retains malice with me in 42s thoughts}—other
than thy fire ad good thought? [this I know, that
they would do so on account of you; but, apart from
you, who would provide me protection ?] When in
their employ I invoke righteousness, O Atharmazd !
[that is, I shall do duty avd good works, who would
provide me protection?] That which thou shalt
proclaim to me as religion through a high-priest
[this I say, that is, preach religion through a high-
priest]*.

‘Who is the smiter with triumph, through this
thy teaching of protection? [that is, so far as is
declared by the revelation of scripture, who should
inflict the punishment for sinners ?] With clearness
the superintendence (radth) of the creation in both
existences is to be taught to me, [that is, it is neces-
sary for thee to give unto me the high-priesthood
here and there*.] The arrival of virtuous obedience
(Srésh), with good thought (Vohfiman), is here,

* This paragraph is the Pahlavi version of the Ahunavar, or
Yath4-ahd-vairy6 formula (see p. 385).

* Reading amat, instead of ταῦ ἢ, ‘ who,’ (see Dd. LXII, 4 n.)

* This paragraph is the Pahlavi version of the Kem-n4-mazda
stanza of the Gathas (Yas. XLV, 7).

* Both in this world and the next.

444 APPENDIX.

[that is, it is necessary for thee to give Vist4sp?
unto me as assistance.] O Adharmaz@! [the arrival
of] that one [is according to my wish], who is he
according to the wish of every one, [¢ha¢ Séshans?
that shall be necessary for every one, so that they
may thereby convey away their misery, the misery z¢
is possible he should convey away from every one.]®

‘“ Let us be guarded from the most afflicting ome
[here, and apart from the sinners], O Athaymazd
and Spendaymada*! [that is, keep us away from the
harm of the evil spirit !] Perish, thou demon fiend!
[as I speak in front of ¢hee.] Perish, thou race of
the demons! [that is, their race is from that place.]®
Perish, thou woré transformed by the demons [for
uselessness]! Perish, thou work produced by the
demons [heretofore and hereafter! this produced
without the sacred beings, and produced by them
(the demons) even for uselessness], Perish utterly,
thou fiend! [that is, mayst thou become invisible 1]
Perish utterly, thou fiend! [that is, rush away from
here, and mayst thou become invisible on any path !]
Perish utterly and apart, thou fiend! [that is, stand
not again on any path!] Thou shalt perish again
to the north! [the path was mentioned thus: ‘Go
ἐπ the direction of the north!’] do not destroy the
material world of righteousness® !”

1 The king in the time of Zaratttst (see Dd. XXXVII, 36).

3 The last of the future apostles (see Dd. II, ro).

* This paragraph is the Pahlavi version of a passage in the
G&thas (Yas. XLIII, τό, b-e).

* See p. 393, note 2.

δ᾽ From hell, the place of the demons.

* It appears from what follows, in ὃ 120, that the whole of the
sprinklings and exorcisms, detailed in §§ 33-118, are to be repeated
at each of the first six holes.

IV. THE BARESHNOM CEREMONY. 445

119. ‘At the first hole the man becomes freer
from the fend of corruption, [that is, it shall depart
a little from his body, like a flock when they dis-
perse it.]

120. ‘Zhen these words are to be murmured by thee,
Gre. [as ἐκ §§ 33-118. 41 the second [hole, &c., as in
§119. And the same routine ἐς to be followed at] the
third, fourth, fifth, and sixth [holes].

‘ Afterwards he shall sit—he who has deen by the
dead—within the precinct (sit74) of the holes? apart
from those holes [which are for bull’s urine}. 121. So
much from that [of the previous oves for bull's urine]
as four finger-dveadths*. 122. They shall also dig up
those full diggings up of this earth, [they should
accomplish this well.] 123. They shall scrape toge-
ther fifteen handfuls of the earth, [so that they shall
quite dislodge the damp purely.]# 124. And they
shall remain about it the whole ferzod from that “me
until ¢he ¢2me when the hair on his head shall become
dry, (125) and until the t2me when the wet earth on
his body shall become dry.

126: ‘Then he who has deen by the dead shall
come to that approach to those other holes [which
are for water]. 127. At the first hole he shall then
purify over his own body once with water. 128. At
the second hole he shall then purify over his own

1 This paragraph is omitted in the Pahlavi text, being merely
given in the Avesta (for the sake of brevity) so far as the words
are not included in the brackets.

* The three holes for washing with water.

* That is, three English inches south of the six furrows which
separate the first six holes from the last three, at the point D on
the plan.

‘ That is, the person undergoing purification shall be rubbed
with dust until he is quite dry.

446 APPENDIX.

body twice with water. 129. At the third hole he
shall then purify over his own body thrice with
water.

130. ‘Afterwards, he who is perfumed with san-
darac (rAsn6)!, or benzoin, or aloes*, or any other
of the most odoriferous of plants, (131) shall then
put on zs clothes. 132. Then he who has deen by
the dead shall come to that approach, the approach
to kis abode’

[«. The clothing is always cleansed by the
Khshvash-maunghé (“the six-months’ Jrocess”) 4.

5. Afarg® said two purifiers are requisite*, and of
the two he is suitable who has performed the ritual ;
thus they have been very unanimous; when he
scores the furrow, washes that uaclean person in the
customary places, and utters the Avesta he has per-
formed it; the other, when he has not performed 2¢,

1 Av. urvasna (which is translated by Pahl. r4sn6) is supposed,
in India, to mean sandal-wood.

* These are supposed, in India, to be the two substances meant
by the Av. vohfi-gaona and voh@-kereti, which are merely
transcribed by the Pahl. hf-gén and hfi-keret. The Avesta text
adds a fourth perfume, named hadh4 naépata, which is under-
stood to mean the pomegranate bush, although that plant seems
to yield no perfume.

* For the continuation of the instructions see § 133; the text
being here interrupted by a long Pahlavi commentary on the whole
of the foregoing description of the ceremony.

4 This sentence is evidently incomplete in the Pahlavi text.
The process is thus described in Pahl. Vend. VII, 36 :—‘If it be
that ἡ is woven, they shall wash #/ over six times with bull’s urine,
they shall scrape together six times on the earth wth ἡ) [so that
they quite dislodge its moisture purely], they shall wash # over six
times with water, and they shall perfume over #/ six months at
a window in the house.’ For the Avesta version of this descrip-
tion, which is nearly the same, see Sls. II, 95 n.

5 See Ep. I, v, 1. 4 See Ep. I, vi, 4, Hl, ii, 7.

IV. THE BARESHNOM CEREMONY. 447

is unsuitable; when ¢here shall also be one who is
suitable’ he fully solemnizes a Vendidad service, for
this purpose, with a dedication (shnumanéd) 20
Srésh.

c. For every single person, at the least, one cup,
alike of water and bull’s urine, is to be set down ζῶ
that place, and at the beginning of its consecration ἐξ
is to be thoroughly inspected, and at the Vendid4d
ἐξ is to be thoroughly inspected’; afterwards, when it
is covered, z¢ is also well; the pebbles cast into 225
they should carry back to the holy-water, there is
no use for them; when thoroughly consecrated it is
always suitable, until it becomes quite fetid’.

α΄. For the avoidance of an unsecluded (agfb4l)
menstruous woman nava vibazva dr4g6 (‘the
length of nine fathoms’)*® from her is necessary,
when she stands nearest ; in a wild spot the herbage
is to be dug up’; when they shall make she purifying
place in the town, and a path, or a stream, or a wall
does not extend into it, it is suitable ; and the cleanly
plucking up of its small trees, extracting ¢4em in the
daytime with recttatton of the Avesta of Zaratist®
—those which are thick not existing among the
holes—is proper.

e. And every one who digs the holes, with what-
ever he digs, azd whenever he digs, is suitable; four
finger-breadths and two finger-breadths® is no matter;

1 See Ep. I, vi, 7. * See Ep. I, vii, τ.

* L4 has ‘2 is to be taken up,’ by omitting the first letter of
nikfrisnd.

4 See Ep. I, vii, 16, II, iii, 12. 5 See Ep. I, viii, 1+6.

6 See § 8. 7 See § 7.

δ These twelve words do not occur in L4.

9 See § 13.

448 APPENDIX.

each hole is at a minimum astance of three feet?, at
a maximum as much as one thoroughly purifies his
body in; and δεν are to be formed in it from the
north, and are to be dug in the direction towards its
more southern side.

Δ In the day/cme is the purifier’s scoring of the
furrows, and with a blade ¢/ey are to be scored ; with
the recital of the Avesta? they are to be scored; in
the day ¢hey are to be scored’; in that day ¢hey are
to be scored, when a furrow is scored, three Ashem-
vohis‘, the Fravarané’, whatever period of the day
one considers 12 to be, the dedication 29 Srésh®, and
its zzward prayer’ are to be taken up zxwardly.

g. It is also to be done inside it from the north,
and its end is to be passed back at the end; for
every single furrow ‘here is one Yath4-aht-vairyé ὃ
at the least, and at the most as many as are possible
for it; a furrow is not to be scored again for a
furrow, until 22 is to be put into use; whenever it
is fully disturbed z¢ is to be scored again with ¢he
recital of its Avesta; when prepared for use and one
scores 7¢ again it is no matter.

1 See §§ 14, 15.

? The Ahunavar or Yath4-ah@-vairy6 (see § g).

* Soin L4. * See Dd. LXXIX, 1, note.

δ᾽ That is, the profession of faith (Yas. I, 65), which is as fol-
lows :—‘I will profess myself a Zarathustrian Maszda-worshipper,
opposed to the demons and of the Ahura faith.’ This is followed
by the dedication to the period of the day, which is given for the
first period only in Yas. I, 66, 67; the dedications for the other
periods will be found in G4h II~V, τ.

4 Sir. I, 17.

7 See Dd. XL, 5, note. All the prayers here detailed are to be
murmured merely as a preliminary spell, but while each furrow is
being scored a further formula is to be recited (see § g).

δ See pp. 385-386.

Iv. THE BARESHNOM CEREMONY. 449

hk. Once the outside of the body is to be made
quite clean from the bodily refuse! of the world ; axd
the hair Jeng tied up—it is no use to cut the pubes
(nihand)—e is also to be brought into it (the
precinct) from the north to the holes.

z, The purifier stands up on the right-hand side,
and when he retains the zaward prayer from scoring
the furrows? it is proper ; when not, the prayer to be
taken zzwardly by him—which is his utterance of
Nemas£a yA Armaitis izi#4 (‘and the homage which
is devotion and nourishment’)*—is also that which is
to be uttered dy the unclean person; and when he
is not able to speak, z¢ is both times to be uttered
for him.

7. And his hands are to be thoroughly washed
three times, not in the inside ; as ¢o the other cus-
tomary farts (ptsak) Afarg Aas said three times, not
in the inside, δέ Méddk-mah* one time; also the
water and bull's urine, such as are necessary for him,
are to be conveyed on to him; and a portion (bah-
rak) is to be preserved for him away from the body,
and, when anything comes upon him, a little bull's
urine is to be dropped down upon him; likewise,

2 See Dd. XLVIII, το ἡ.

* That is, when he has not broken its spell by talking, since he
began the scoring.

5 These are the Avesta words from Yas. XLVIII, ro, c, of which
the Pahlavi version is given in §§ 33, 34.

* Written Médy6k-mah in Ep. I, v,1. The statement here attri-
buted to Méd6k-m4h is ascribed to Afarg in Ep. I, vi, 7, 9, II, ii, 6,
but Afarg is there said to be ‘the prior deponent,’ as he is here;
we should, therefore, probably transpose the ‘three times’ and ‘ one
time’ in our text; the blunder having originated from the frequent
substitution of han4 for aé in Pahlavi, both meaning ‘ this,’ while
aé also means ‘one’ and is the cipher for ‘3.’

[18] Gg

450 APPENDIX.

any customary part, while de¢ng washed by him, is to
be preserved from that which is not washed ; wen
it comes upon it, it is improper.

ὦ. When a drop of water (av ydgak6-1) shall
remain upon /zm, #zs hand is to be thoroughly
rubbed over it; when at the same hole and he
becomes doubtful as to a customary fart}, when he
knows which, ἐξ is to be washed by him again, and
from that onwards ¢hey are always to be washed
again by him; when he does not know which, the
beginning of the washing at the hole is to be done
again by him, and when he comes unto that which
he did before, when he knows 22, he is also to go
again to that after it, from his doing again of the
beginning of “the washing at the hole; when he
becomes doubtful as to the hole, he is to go back to
that which is not doubtful. a

ἀ And when they go from hole to hole, the dog?
is to be held once, the Avesta® of the purifier is to
be spoken, and it is to be done by him thus :—When
he arrives at the place, z¢ is done by him; when not,
the head is to be done thoroughly—there are some
who would say thus: ‘In the same hole the head is
to be done thoroughly ’—and all four feet of the dog
are to be put by him into the hole; he is also to sit
down within four finger-dveadths*, and the Pax&adasa
zem6 hazkanayen (‘fifteen ¢imes of earth they shall

1 That is, when he is doubtful which he washed last.

* The dog is not mentioned in the Avesta account of the Baresh-
nfm in Vend. IX, but it is ordered to be brought before the unclean
person in another such account in Vend. VIII, 120,123. The use
of the dog is that its sight or touch is supposed to destroy or drive
away the Nas@s, or fiend of corruption.

5 The exorcism in § 118. 4 See § 121.

IV. THE BARESHNOM CEREMONY. 451

scrape together’)! are to be well completed by him,
ἐξ is also to be thoroughly done by him, and Ze is to
be fully guarded while he properly azd thoroughly
well perseveres.

m. And, after it, he is to go unto the holes for
water; the different times with water are just like
the different holes for bull’s urine, except holding
the dog; the dog, too, works for 4em inside.

nm. When he seeks for it, 123 is to be thoroughly
warmed for him; when he hungers for it, bread is to
be given to him; when ¢he necesszty of making water
arises, something is to be held unto him; when, on
account of his imperfect strength (vad zérth), Ze is
quite unable to wash, some one is to sit down inside
with him; when fe is only just® washed, ἦς is to
come into his position therein before, the zxward
prayer is to be spoken out by him, and the zxward
prayer is to be again offered by him, his customary
parts are also washed, and are to be considered as —
washed.

o. When he shall keep on for three washings?,
though not clean, it is not improper; when he does
not attain three washings, it is not proper; when
the enclosure is not to be formed to the north 4, it is
not proper; when ove shall not solemnize the Vendi-
dad service 5, it is not proper.

p. When the purifier shall not have performed the
ritual, it is not proper; when the purifier is not a
man, it is not proper.

1 The Avesta version of ὃ 123.
3 The water, apparently.
® Perhaps it should be Zand tak, ‘several times,’ instead of
Aigfn tak, ‘only just.’
* See §§ 136, 140, 144. 5 See ὃ 6. * See § 3.
Gg2

452 APPENDIX.

g. When he shall not wash on the customary
parts, it is not proper; when he does not utter
the Avesta, it is not proper; and when the dog’? is
not held, it is not proper; when ¢here is no digging
of the holes, it is not proper; when he does not
perform the Pazsadasa zemé havkanayen (‘fifteen
times of earth they shall scrape together’)? it is not
proper.

vy. When ἐξ is not the purifier who scores the
furrows, and he does not score ¢hem with a blade,
nor does he score them with the recitation of the
Avesta, nor does he score ¢hem in the daytzme, it is
not proper.

s. When he shall see anything impure in the hole,
it is not proper; when they shall cause rain to come
within a hole for bull’s urine, it is not proper; when
night shall come in upon him, it is not proper;
when in everything ¢here is suitableness, but as to
one thing doubt arises, through that suitableness it
is not proper. ]

133. ‘fZe* is to sit down in the place of the
secluded (armést4n6) δ, within the precinct (sit 4)
of Azs abode, apart from the other Mazda-worship-
pers. 134. He shall not come with authorization to
fire, nor to water, nor to earth, nor to animals, nor
to plants, nor to a righteous man, nor to a righteous

1 See δὰ * See ὃ 123. 5 See §f

« He who has been by the dead, as stated in ὃ 132, in connec-
tion with which this sentence is to be read; the foregoing δὲ a—s
being interpolated by the Pahlavi translators.

δ᾽ The original meaning of armést was probably ‘most sta-
tionary,’ as it is a term applied to water in tanks, helpless cripples,
and insane people, as well as to unclean persons who have to
remain apart from their friends (see Sls. 11, 98 ἢ).

IV. THE ΒΑΚΕΒΗΝΟΜ CEREMONY. 453

woman, (135) at all from that Ame, until the time
when his three nights shall fully elapse.

136. ‘After those three nights he shall wash over
fas body, and Azs clothes are purified over in such a
way ἂς with bull’s urine and also with water. 137.
He shall sit in the place of the secluded, within the
precinct of 4zs abode, apart from the other Mazda-
worshippers. 138. He shall not come with authoriza-
tion to fire, Gc. [just as Aas deen written ἐμ § 134],
(139) at all from that ¢2me, until the time when his
six nights shall fully elapse.

140. ‘After those six nights’ he shall wash over
his body, and zs clothes are purified over in such a
way as with bull’s urine and also with water. 141-
143. He shall sit in the place of the secluded [just
as has been written zm δῇ 133-135] undel the time when
Ats nine nights shall fully elapse.

144. ‘Then, after the nine nights, he shall wash
over his body, and his clothes are purified over in
such a way as with bulls urine and also with
water. 145. Then he shall come with authoriza-
tion unto fire, unto water, unto earth, unto animals,
unto plants, unto a righteous man, unto a righteous
woman.’

Besides the above fully detailed description of
the Bareshnim ceremony we find two other accounts
of the rite, in the Vendidéd. Of these the most
detailed is contained in Vend. VIII, 117-228, which
mentions the use of the dog?, the nine holes, the
washing with bull’s urine and water, and all the

1 The MSS. omit several words, when sentences are repeated,
for the sake of brevity.
3. See § / above.

454 APPENDIX.

detail of driving the fiend of corruption from one
part of the body to another (by sprinkling with ‘the
good waters’) till it flies away to the north as in
Vend. IX,117. But it omits the description of the
purifier, the dimensions of the purifying place, the
scoring of the furrows, the placing of the stones,
the exorcism}, the seclusion for nine nights, and all
the washings after the first day.

The other account, which is much shorter, is given
in Vend. XIX, 67-84. It specifies that the urine
must be that of a young bull, and that the purifier
must score a furrow; it mentions the recitation of a
hundred Ashem-vohis and two hundred Yath4-aha-
vairyés, four washings with bull’s urine and two
with water, nine nights’ exposure, followed by atten-
tion to the fire and fumigation, when the man
clothes himself while paying homage to the sacred
beings, and is clean; but no other details are given.

1 That is, the exorcism is not found in the Pahlavi version, but
is introduced in the Vendidad sadah in an abbreviated form, pos-
sibly copied from Vend. IX, 118.

V. FINDING A CORPSE IN THE WILDERNESS. 455

V. Finpinc ἃ Corpse IN THE WILDERNESS.

THE controversy between MAndséthar and his
brother, Z4d-sparam, of which the Epistles of Mand-
skthar are the only portion extant, turned chiefly
upon the meaning to be attached to Vend. VIII,
271-2991, and whether the mode of purification
therein detailed was a sufficient substitute, or merely
a preparation, for the Bareshnfim ceremony. The
following is a translation of the Pahlavi version of
this passage ?:—

Pahl. Vend. VIII, 271. ‘O creator! how are those
men purified, O righteous Adhaymazd! who shall
stand by a corpse, in a distant place, upon a wild
spot 3?’

272. And Afthaymazd spoke thus: ‘They are
purified, O righteous Zaratdst!’

273. ‘But when so? [that is, how will suck a one
become clean ?]’

274. ‘If a corpse-eating dog, or a corpse-eating
bird, Aas attacked that corpse, (275) δ man shall
then purify over his own body with bull’s urine,
(276) thirty times by washing forwards [wth the
bull’s urine], avd thirty times by washing over‘, [and

1 See Sacred Books of the East, vol. iv, pp. 116-118.

* Subject to the same observations as those detailed in p. 431 ἢ.

5 Reading pavan vaskar, but the MSS., by omitting a stroke,
have pavan sikar, ‘on the chase.’

* So here, but ‘washing backwards’ in ὃ 279; and in Ep. II,
iv, 2 we find ‘upwards’ and ‘downwards,’ instead of ‘forwards’
and ‘backwards.’ The Pahlavi translators were evidently doubtful
whether the Av. upasnfteé (see Ep. II, iii, 2) meant ‘ washing
over, backwards, or downwards.’

456 APPENDIX.

Acs hand shall rub over it.] 277. Of the topmost
part of him is the washing over, [that is, the wash-
ing of his head is that regarding which Zhere is
a mention through this study-causing (hdshkar)
exclamation. ]?

278. ‘If a corpse-eating dog, or a corpse-eating
bird, Aas not attacked that corpse, (279) 4e shall
purify fifteen times by washing forwards, and fifteen
times by washing backwards, [and zs hand shall rub
over it.]

280. ‘He shall run the first mile (hdsar)?, 281.
He shall then run forwards, [when the Panéadasa
(“fifteen ¢2mes”) shall be performedbyhim.] 282. And
when he shall thus stop opposite any one whomso-
ever of the material existence’, he shall be prepared
with a loud issue of words, (283) thus‘; “I have thus
stood close by the body of him who is dead; I am
no wisher for ἐξ by thought, I am no wisher for z¢ by
word, 1 am no wisher for z¢ by deed, [that is, 22 is
not possible for me ¢o de as though washed.] 284. It
demands purification for me, [that is, wash me
thoroughly!]” 285. When he runs, the first he shall
reach, (286) if they do not grant him purification,
share one-third of that deed of his, [that is, of all that
sin, not possible for him ¢o dear, except when they
shall perform Ais purification, one par? in three is
theirs at z¢s origin. ]

287. ‘He runs the second mile [while he runs for

1 Implying that the Pahlavi translators had found the use of
Av. aghrya for ‘head’ rather perplexing.

* The hasar was ‘a thousand steps of the two feet’ (see Bd.
XXVI, 1, note), and was, therefore, about an English mile.

5. That is, any human being.

* See Ep. I, ii, το.

Vv. FINDING A CORPSE IN THE WILDERNESS. 457

τῆ. 288. He runs, avd a second time he reaches
people. 289. If they do not grant him purification,
(290) they share a half? of that deed of his, [that is,
of all that sin, not possible for him ¢o dear, except
when they shall perform 42s purification, as it were a
half is even for them at z¢s origin.]

291. ‘He shall run the third mile [while he runs
for 17. 292. When he runs, the third he shall reach,
(293) if they do not grant him purification, share all?
that deed of his, [that is, all that sin which 7z¢ is
not possible for him ¢o dear, except when they
shall perform Ais purification, is ever theirs at tts
origin. ]

294. ‘He shall then run forwards’. 295. He
shall thus stop opposite some people of the next
house, village, tribe, or district, azd he shall be
prepared with a loud issue of words, (296) thus:
“Ἱ have thus stood close by the body of him who is
dead ; (297) I am no wisher for z¢ by thought, I am
no wisher for ἐξ by word, I am no wisher for z¢ by
deed, [that is, 12. is not possible ¢o dear without
washing.] 298. It demands purification for me,
[that is, wash me thoroughly!]” 299. If they do
not grant him purification, he shall then purify over
his own body with bull's urine, azd also with water;
thus he shall be thoroughly purified over *’

[a. He shall go three miles; it is not allowable to
walk back to zs district, until he Aas fully striven

1 That is, half of the two-thirds remaining with him, or one-
third of the whole original trespass.

* That is, all the remaining one-third of the original trespass.

® See Ep. II, iii, 3. ΄

4 What follows is a commentary, by the Pahlavi translators, on
the whole passage.

458 APPENDIX.

with three persons, and all that sin, not possible for
him 20 dear, except when they shall perform ἀξς
purification, is theirs at z¢s origin.

4. When thus thoroughly washed by himse/f,
his duty even then is the work frakairi frakere-
naod, vastré verezydid (‘he should accomplish
with perseverance, he should cultivate in the pas-
tures 1); there are some who would say thus: ‘He is
always for the performance of work, and abstinence
from the ceremonies of others is for him®’]

1 Quoted from Vend. XIX, 140, where the words ‘ sheep’s food
and food for oxen’ are added.

* A person so purified by himself, after vainly seeking a proper
purifier, is, therefore, only fit for the ordinary labours of life, and
must avoid all religious celebrations till properly purified by the
Bareshnfim ceremony. This was the opinion of M4nQséihar, but
it is based upon a Pahlavi commentary, and not upon the Avesta
text, which is not clear upon this point.

INDEX,

OBSERVATIONS.

1. The references in this index are to the pages of the introduction
and appendix, and to the chapters and sections of the translations; the
chapters being denoted by the larger ciphers, or by roman type.

2. References to passages which contain special information are given
in parentheses, when the reference is not the first one.

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 references
to all forms are attached; except when the forms differ so much as to
require to be widely separated in the index.

4. Pazand forms are printed in italics, as their orthography is usually
corrupt. In all such italicised names any letters which would elsewhere
be italic are printed in roman type.

5. Abbreviations used are :—Ap. for Appendix; AV. for Arda-Viraf;
Av. for Avesta word; Byt. for Bahman Yast; com. for commentator;
Cor. for Corrections; Dd. for D&distan-i-Dinik ; Dk. for Dinkard; Dr.
for Doctor; Ep. for Epistle; ins. for inscription; lun. man. for lunar
mansion; πὶ. for mountain; meas. for measure; Mkh. for Μαϊηγδ-ὶ
Khard; ἢ for foot-note; Pahl. for Pahlavi; Pers. for Persian; Prof. for
Professor; r. for river; Riv. for Rivayat ; Sans. for Sanskrit word ; trans,
for translation ; Vend. for Vendidad; Visp. for Visparad; Yas. for Yasna.

INDEX.

Ab§n ny4yis, Dd. 78, 19n.

Ablution, Dd. 45, 6; 48, 9, 14, 203
Ep. I, vii, 165; III, 1, 133 Ap.
383.— holes, Ep. I, ix, 7n; Ap.
433-436, 444 N, 445, 447-453. —
in Bareshnfim, Ap. 437-454.—in
melted metal, Dd. 32, 13; 87,
110, 111, 113.— seats, Ep. I,
ix, 7; I], iii, 1a, iv, 6n; III, 6,
20; Ap. 433, 436n.

Abode of fires, Dd. 48, 11; 81, 17,
18.

Abortion, Dd. 78, 7.

Abraham, Dd. 87, 90.

Abyss, Dd. 87, 9, 24.

Account of the soul, Dd. 8, 6; 18,
2; 14,1-5; 20, 3; 22, 2; 24,5;
25, 5; 28, 5,6; 80, 3; 31, 2,
10, 113 82, 4.

Adam, Dd. 44, τό n.

Adarbig4n, land, Dd. 21, 2 n.

Ad-fravakhshya, Av., Ap. 370.

Adharm4h, man, Dd. On.

Adopted daughter, Dd. 58, 6.

— son, Dd. 54, 4, 9, 13; 56, 2, 5, 6,
8; 58, 3-5; 59, 1-3; 60, 1, 3;
61, 3; 62, 6, 7.

— sonship, Dd. 54, 13, 14; 56, 1-33
60, 2, 3.

Adoption, Dd. 56, 2, 6; 57, 1-4;
58,1, 5; 59, 3; 61, 2.

Adést, see Fire-stand.

Adultery, Dd. 72, 5; 78, 1-19.

Adversary, Dd. 87, 31; 94, 7.

Aérpat, Int. 13; Dd. On. See
Priest.

— khfda?, Int. 13; Dd. On.
Priestly lordship.

Aéshm, demon, Dd. 37, 44, 52, 104;
04,1n; Ap. 426, 437.

Afarg, com., Ep. I, ii, 5, v, 1, 6, vi, 1,
2, 4,7) 9, 11) vii, 1, 18, ix, 1, 5,
6, 10, 15, Χ, 13; II, ii, 5-8, iii,
rn; IlI,7; Ap. 446, 449.

Afrasiyab, king, Dd. 70, 3 n.

Afrin, see Benediction.

--ἰ dahman, Dd. 81, 1 ἢ.
Blessing of the holy.

See

See

Afringan, rite, Dd. 47, rn.

Aghrérad, man, Dd. 90, 3 n.

Aharman, Dd, 19, 1, 2, 5-73; 27, 6;
37, 16, 20, 59; 65, 5; 72, 3;
77, 11,12; θά, 8,10; Ap. 374,
376-378, 384, 392, 417, 418,
426, 443.

Aharm6k6, Dd. 72,9n. See Apos-
tate.

Ahunavar, Dd. 48, 30n; Ap. 386n,
443.1, 448 η.

Ahura, Av., Ap. 448 n.

Ahura-mazda, Av., Dd. 79, rn; Ap.
374, 385, 387. See Adhar-
mazd.

Ahvé, Dd. 1, 20; 7,7; 29,1; 81, 7.
See Patron spirit.

sabi Dd. δ, 5. See Spiritual
life.

Aindar, demon, Ep. I, x, 9.

Atran-vég, land, Dd. 21, 2; 90, 3 n,
4, 8η.

Airyema, Av., Ep. I, vii, το.

Akhrfirag, man, Ap. 375.

Akhtya, man, Dd. 90, 3 n; Ap.41rn.

Ak6mané, demon, Dd. 87, 44, 53;
04, τη; Ep. I, x, gn.

Albfrz m., Dd. 20, 3; 21, 2; 87,
1r8n; 92, 5.

Aloes, Ap. 446.

Amerédad, angel, Dd. 48, rn; Ap.

415.

Amesha-speatas, Dd. 81, 5n. See
Archangels.

An§dhita, angel, Dd. 81, 7 n.

Andarvaé, Dd. 98, 7.

Andreas, Dr., Ap. 399 n.

Angel of wind, Ap. 372 ἢ.

Angels, Dd. 1, 0; 2, 13; 8, 13n, 15 n3
4, 3; 5,5; 17,2; 20, 3n; 26,
3,45 28,4; 81,15; 87, 32,
86, 87, 114, 131, 132; 39, Ir, 25,
28, 29; 42,1; 48, 12 n, 27, 29;
64, 6; 65, 5; 75,1, 2; 81,10;
82, 4,5; 85, 3; 89, 2; 84,12;
Ep. I, iv, 1, x, 3, xi, 113 II, v, 123
Ap. 379 n; army of, Dd. 37, 58,
64, 107 n; fortress of, Dd. 89,

462

18 ; earthly, Dd. 1, 0; heavenly,
Dd. 1, 0; 4, 3; 37, 50; 48, 8;
98, 10; primeval, Dd. 78, 3;
spiritual, Ep. I, 0, xi, 12; II, ix,
13; Ap. 378; worldly, Ep. I, 0,
iv, 4, xi, 12; II, ix, 133 Ap. 378.
See Sacred beings.

Angra-mainyu, Av., Ap. 385. See
Evil spirit.

Aniran day, Dd. 48, 7.

Anéshirvan, Ep. I, iv, 17 n.

Anquetil Duperron, Dd. 48, τό n.

Aogemadaééa, Av., Dd. 81, 1 n.

A6shanar, man, Dd. 87, 35.

Aéshnér, man, Dd. 48, 33.

Apaésh, demon, Dd. 98, 11, 13 ἢ.

Ape, origin of, Ap. 418 n, 419.

Apcstates, Dd. 72, 9; Ep. I, v, 13;
Ap. 384.

Apostles, Dd. 2, το, r1n; 87, 43,
100 n; 89, 27; 48, 30, 31; Ep.
I, v, 3; II, iii, 15 Ap. 369, 386,

4440,

Aquarius, Ep. 11, ii, 9 n.

Arab horse, Ap. 403.

Archangel, Dd. 14, 2; 81, 5; 72,
ton; Ep. J, iii, 1n; Ap. 380 n,
4340; female, Dd. 94, an; Ap.

393 n.

Archangels, Dd. 29, 2; 87, 26; 43,
9; 48, (1,) 35 78, 33; 74, 1, 25
03, 13,145 94,12 >, Ep. I, x, 9,
xi, 12; II, v, 14, ix, 133 Ap.
377 Ὁ, 412, 4150,°420n; om-
niscient, Dd. 74, 3; seven, Dd.
48, 8, 9.

Ard, angel, Dd. 8, 13, 143 94, (2.)

Ardashir-i Papakan, king, Dd. 88,

7n.
Ardashir-khurrah, town, Dd. 88,7 n.
Ardavahist, angel, Dd. 48, 1n; Ap.

415.
Arda-Viraf, man, Int. 28; Dd. 81, 4n;
Ep. I, iv, 17n; Ap. 397, 428.
Ardibahist, angel, Ap. 379 ἢ, 380 ἢ.
ArekdvisGr water, Dd. 87, 118; 92,
1-3, 5.
Arez6-shamana, man, Ap. 370.
Arezfir m., Dd. 88, 5.
Aries, Ep. I], ii, 9 n.
Armést, Ap. 452 n. See Secluded.
Artakhshatar-gadman, town, Dd.

88, 7.
Ar(im, land, Ep. II, viii, 5.
Arfiman, Ap. 406.
Arvand r., Dd. 92, 2.

PAHLAVI TEXTS.

Arvis, Dd. 48, 13n. See A@irvés.
Aryans, glory of, Dd. 80, 3 n.
Arz4h, region, Dd. 86, 5.
Asim-t Yamdhust, chief, Dd. 90, 3 n.
Ashavazang, chief, Dd. 90, 3.
Ashavazd, chief, Dd. 90, 3 n, 8 n.
Ashem-vohé, Av., Dd. 48, 32n; 79,
7; Ap. 371 π, 3720, 448, 4545
translated, Dd.'78,1n; Ap. 385.
Ashes of sacred fire, Ep. I, vii, 16 ἢ.
Ashisang, angel, Dd. 94, 2n. See
Ard.

Asia Minor, Int. 27; Ep. II, viii, 5 n;
Ap. 406 n.

Aslesha, lun. man., Ep. 11, ii, 9 n."

Ass, Ep. 1, viii, 3.

Assembly, Int. 25, 27; Ep. I, iv, 143
II, i, 8, 10-12, v, τὸ ἢ; Ap. 407,

424.

Astad, angel, Dd. 80, 2, 3; 44, 20n.

Ast6-vidid, demon, Dd. 38, 3 a;
30, 4; 87, 44, 51, 52, 81, 83 n,
98, 106, 108.

Asvini, lun, man., Ep. II, ii, 9 n.

Atas nyayis, Dd. 48, 21 n; 78, 19 ἢ.

Atonement for sin, Dd. 12, 2; 18, 2,
33 15, 5; 81, 10; 72, 11; 75, 5;
78, 17,19; Ap. 414.

Atrat, man, Ap. 369 n.

At@r (fire), Dd. 48, 10; day, Dd.

, 48,7.
At@-frobag-t Farukh&z4dan, priest,
Int. 27; Dd. 88, 8; Ep. I, iii,

. 98.

At@rd-bfigéd, priest, Ep. I, x, 8.

— frébag-vindad, priest, Ep. I, x, 8.

— mahin, man, Int. 22; Dd. 0.

— pad, man, Int. 26; Ep. II, v, 14,
ix, 11.

——1 Hémidan, priest, Int. 27;
Dd. 44, 20n; Ap. 399 n.

— -- ᾿ M§raspendan, priest, Dd. 37,
36.

Afiharmazd, Dd. 1,0; 2, 5,7; 22,
1; 28, 5n; 31, 5, 8, 11; 36,7;
37, 22, 43, 44.0, 950; 40, 7;
48, 1, 3; 64, 3; 93, 13n; 94,
8, 10; Ep. I, iv, 11, x, 9n; IT,
i, 14, iii, 155 Ap. 373, 377) 384,
386, 392, 393, 396, 4o2n, 411,
412, 415, 442-444; army of, Dd.
87, 67; beneficent, Dd. 87, 9;
created by, Dd. 87, 117; Ep. I,
vii, 11; creatures of, Dd. 17, 18,
20; 87, 13n, 66; Ep. I, iv, 2;
domestic of, Dd. 31, 1, 5; fire

INDEX.

of, Dd. 2, 1; Ap. 432; in endless
light, Dd. 81, 24 π; in Garéd-
man, Dd. 1, 3 n; 94,12; nature
of, Dd. 19, 1-7; priests of, Ep.
I, iv, 10, 11, 153 propitiation of,
Dd. 48, 22; service of, Dd. 89,
16, 28; speaks, Dd. 7, 3; talks
with Keresaisp, Ap. 374, 376-
378; talks with Zarat@st, Dd. 7,
7; Ep. I, vii, το, 12; Ap. 371,
373s 379s 381, 415-417, 419-423,
431-433, 455; the creator, Dd.
1,0; 14, 5; 81, 5, 6; 36,7; 37,
12, 75; θά, τη, 14; Ep. I,o,
xi, 12; II, ix, 13, 143 III, 22;
Ap. 393 n; the lord, Dd. 94,7n;
Ap. 384, 422; two spirits of, Dd.
2,119; Ep. I, ii, 1n; wisdom
of, Dd. 87, 19; worship of, Ap.

417.

Atharmazd day, Dd. 48, 7.

Afirvadasp, man, Dd. 78, 2.

Afirvaram, Dd. 48, τό.

Aidrvés (ceremonial area), Dd. 48,
13,14.

Afishahin gah, Dd. 80, 2, 3.

Adshdastar m., Dd. 80, 2; 87, 118.

Afss, hindim m., Dd. 37,118 n; 92, 5.

Avin (waters), Dd. 48, 10; day, Dd.

43,7,11n; month, Dd. 43, το,
11n; Ep. I, i, 2.

Avdem, lun. man., Ep. II, ii, 9 n.

Avénak, lun. man., Ep. Il, ii, 9, 10.

Avesta, "Dd. 30, 4n; 71, 3n; 81,
19n; Ep. I, iii, 8n, v, 8n; IT,
ii, 13 ἢ, iv, 1, ἡ, 14 ἢ, vii, 5, ix,
7n; Ap. 369, 370, 391, 392,
394, 397, 411, 413 0, 419,
427, 4370; — and Zand, Dd.
46,2; Ep. I, iv, 11; II, iii, r4.n,
ix, 10; — formula, Ap. 385-3873
Khurdah , Ap. 385 n; — phrases,
Ep. I, vil, 4n; Ap. 385, 449 ἢ,
4513 recital of, Dd. 45, 6; 47,
1, 4-6, 9; 48, 23, 28, 31; 66, 1,
3; 85, 4; Ep. I, vii, 10, x, 3;
Ap. 446-448, 450; — text, Ep.
I, iv, 3; II, iii, 2n3 Ap. 393,
442 N, 445n3— word, Ap. 390.

Avesta names, Dd. 2, 10n; 8,13n;
17,70; 20, 3; 30, 2n; 31,
140; 86, 3, 4π; 87, 22n,
35 ἢ, 36n, 44 Π, §2n, 80n-82n,
97M, rorn, r1on, 118n; 44,
16n; 48, 13n, 33n; 70, 3n;
72, 40, §n, 9n; 90, 3n, 8n;

463

62, 5n; 98, 11n; Ap. 411,
431, 433 D.
Avrak, lun. man., Ep. I], ii, 9 n.
Az, demon, Dd. 37, 51.
Az-i Dahak, king, Dd. 17,6n; 665,
5; 72,3; 75,2. See Dahak.
Azi Srfivar, Dd. 72,4. See Srfivar.

Bahman Yast, Ap. 399.
Baké6 nask, Ap. 371 ἢ, 395, 397.

* Balance of good works and sin, Dd.

8, 1, 2, 43 18, 3, 4.

Barazd, man, Dd. 90, 8 n.

Bareshnfim ceremony, Int. 29; Dd.
23, 3n; 80, 8n; 81,16; Ep.1,
ii, 6n, iv, 1, vi, rn, vii, 14, ix,
7n, xi, rn; II, i, 7n, 160, ii,
2n, iii, 4n, 12n, iv, 6n; III,
3-5 8-12, 14, 15, 17, 203 Ap.
424, (431-455,) 458 n.

— gah, Ap. 433 n; plan of, Ap. 435.

Baresém, see Sacred twigs.

— dan, Dd. 48, 5 n.

Bargaining, Dd. 52, 1-4.

Bastard, Dd. 78, 8-12.

Bayak, demon, Dd. 78, 2 n.

Bear, origin of, Ap. 418 n, 419.

Benediction, Ep. I, ii, 1, 4; Ap.
421.

Beneficent angel, Dd. 64, 6.

— spirit, Dd. 2, 11; 36, 7; 87, 31 n,
95, 1003 Ep. I, ii, rn.

Benzoin, Ap. 446.

Berezyarsti, man, Dd. 90, 8 n.

Best existence, Dd. 1, 3; 14, 7, 8;
16,6; 41, 10; 42, 2; 74,2;
Ap. 374.

Blessing of the holy, Ap. 410, 411.

Bodily refuse, Dd. 48, 19, 20; 78,
14; Ep. I, viii, 1-3, 55 II, iv, 35
AP. 432, 449.

Bédy6zéd sin, Dd. 49, 5n; 68, 5 n.

Bombay, Dd. On; 6,2n; 81,1n;
Ep. I], ii, 9 n; Ap. 383 ἢ, 392 n.

Bone-receptacle, Dd. 18, 3, 4.

Boundless time, Int. 24.

Brahmanical thread, Dd. 89, 30 n.

Bridge, see Kinvad bridge.

Bull’s urine, Dd. 48, 9n, 33 n; Ep. I,
ii, 6n, vii, 1, 4, 9, 14, 16, viii,
1-4, 6, ix, 6, x, 3; II, ii, 2, iii,
9, 10, 12; III, 1,6, 20; Ap. 391,
433-4375 445) 446, 447, 449,
451-455) 457.

Bundahis, Int. 27; Dd. 21, 2n; 48,
25n. See also Sad-dar.

464

Bfishasp, fiend, Dd. 37, 44, 51.
Bat, demon, Dd. 89, 28 n.

Cancer, Ep. I], ii, 9 ἢ.
Carrion-crows, how purified, Dd. 17,

15.

Caspian Sea, Dd. 87, 44 n.

Cat, origin of, Ap. 419.

Cattle-dealing, Dd. 53, 1-6,

Celestial spirit (ahv6), Dd. 37, 17.

Ceremonial (yazisn), Dd. 47, 10; 48,
4,8, 10, I1, 14,22, 26 N, 29, 34,
35, 38; 66, 8-10, 13, 14, 18, 23,
32; 72, 11,12; 78, 11; 81, 3,
4, 6, 8, 10-12, 15-18; 82, 1, 2,
4, 5; 83,2; 84,1, 2,4; 85,1,
2, 4, 5; 86, 2-5, 8; 87,1, 2;
88, 10; Ep. II, ix, 10; III, 13;
Ap. 413,417, 421 ; — apparatus,
Ep. I, iv, 3 ἢ.

— area, Dd. 48, 21n. See Afirvés,

Ceremonies, after a death, Dd. 23,
4n; 81, 5n; Ap. 429; —(yastd),
Dd. 80, 1; Ap. 397 ; — (yazisn),
Dd. 44, 9; 46,5; 54, 10; Ep.
I, iv, 9n; Ap. 458; — — an-
nual, Dd. 54, 5; — — of the
sacred beings, Dd. 66, 17; —
— sacred, Dd. 37, 32; 44, 2,
43 Ep. Il,i, 178.

Ceremony, Ep. I, viii, 6n; 11, iii,
7n, gn; Ap. 431, 446n; of
guardian spirits, Dd. 28, 7; 48,
40; 81,15; of Srésh, Dd. 28,
1, 6; 29, 1; 48,40 n; 81,1n,
12-14; of the three nights, Dd.
28, 1,5-7; Ap. 421 n; for living
soul, Dd, 81, 1, 8, 10-12; Ap.
421 n3;— (yast6), Dd. 79, 4, 6;

, 23; 81, 113 —— of Gété-
kharid, Dd. τὸ, 4, 53 80, 2; 3;
ΣΟ ΣΕ Nabar, Dd. 79, 4; —
(yazisn), Dd. 48, 1, 2, 23, 363
86, 7n; —— of the sacred
beings, Dd. 44, 7, 8; 48, 24;
— — of the waters, Dd. 78, 19;
——sacred, Dd. 22, 1; 28,
4,) 5; 44, 17; 46, 6; 47, 9;
48, 1, 3, 5n; 72,1. See
Bareshnfim.

Chi in Oriental words is printed K.

China, Int. 27; Ep. II, i, 12 n, viii, 5.

Christianity, Int, 24.

Christians, Int. 26; Dd.12, 5 n; 19,
rn; 87,90; Ap. 428, 430.

PAHLAVI TEXTS.

Cleansing, Dd. 40, 1, 6, 8, 13, 14.

Clouds, Dd. 98, 1, 3, 4.

Co-existent one, Dd. 37, 21, 26;
Ep. I, ii, 1.

Commentaries, Dd. 71, 2n, 3n; Ep.
I, iv, 11.0, v, 8n, vi, rn3 Ap.
457n. See Pahlavi.

Commentary (zand), Dd.1, 7; 44, 2;
4E, 5, 6; 47, ‘ 2, 4-6, 8-10 ;—
(Astakd), Ep. I » Vv, 6n.

᾿ Commentators, Ep. i, ii, 5n, iv, 17 n,

v,1n, vi, rn, x, ron; II, ii, ron,
13 n, ix, 7 ἢ; Ap. 397.
Complete mindfulness, Ap. 412.
Conjunctions of planets, Ep, 11, ii,
10, I.
Consecrating sacred cakes, Dd. 28,
1; 80, 1; 79,7; 81, 13-15.
Constantly-beneficial place, Dd. 26,
3; 81, 24n; — space, Dd. 87,
22, 24; 38, 3

Corn-dealing, Dd. ‘49, I-10,

Corpse-eating dogs and birds, Dd.
15, 1, 4, 5; 16, 1, 7; 17, 1,
17, 19; 18, 1-3; Ap. 455,
456.

Creation of man, Dd. 64, 1-7.

Creator, Dd. 1, 0; 2, 4, 7, 113 3,
2-4, 6, 7, 8n, 10, 18, 20; 4, 2;
7, 2, 3, 5; 14, 5; 19,5; 21, 4;
22, 3, 4; 28, 2; 81, 5-7; 36,
7; 37, 4, 6, ta, 16, 17, 22, 26,
37, 64, 65, 67, 75, 84, 96, 11 2-
114, 1313 38, 2, 18; 64, 4;
65, 4,53 73, 3; 75, 3; TT, 43
91, 9, το; 93, 13; θά, 14; Ep.
I, 0, xi, 123 II, ix, 13, 143 ΠῚ,
22; Ap. 3790, 386, 401, 408,
409, 412, 431, 432) 455.

Dadistan-i Ὀϊπῖκ, Dd. 94, 1n; Ap.
373, 394, 3990, 414, 428 ; Con-
tents, Int. 22, 23; Gugarati
trans., Int. 24; how composed,
Dd. 1, 18-27; MSS., Int. 15-183
two versions, Int.15, 19; written
at Shiraz, Dd.1, 17n.

Daéva-worshippers, Dd. 82, 4 n.

Dahiak, king, Dd. 2, ron; 86, 3; 87,
(97,) ται; 72, 5; 78, 23 Ap.
372, 374, 378, 418, See Az-t
Dahak.

Dahik4n, Int. τό.
Dahman 4afrin, see Blessing of the
holy.

INDEX.

Diitih peak, Dd. 20, 3 n; 21, 1, 2;
34,1, 4.

— river, Dd. 21, 2 n; 90, 4.

Dakhma, see Depository.

Damdad nask, Dd. 48, 25 ἢ.

Danayan, Ap. 370.

Diraga r., Dd. 21, 2 n.

Darmesteter, Prof. J., Vend. trans.,
Dd. 20, 3n; 81, 5n,24n; 82,
4n; 83, 4n, 5n; 89, 19n;
78, 3n; Ep. I, iv, 3n.

Déstanik, man, Ap. 370, 372.

Dates of Pahlavi books, Int. 27, 28 ;
Ep. I, iv, 17 n; Ap. 392}, 394,
397-399, 415, 427, 428.

David, Ap. 390.

Deadly one, Dd. 86, 8.

Dead matter, Dd. 15, 5; 17, 7, 10,
τῆι 19n; 18, 2; Ep. I, ii, 3,

n.

Death demon, Dd. 28, 3 n; 80, 4n.

— of the wicked, Dd. 20, 2 n.

Decree, Ep. I, iv, 7, v, 1, x, 7, 11,
123 II, it, ID, 3, iti, 13 n, iv, 1,
V, 2, 7) 12, Vi, 4, Vii, 4.

Decrepitude demon, Dd. 28, 3.

Dedications, Dd. 80,1; 48, 3, 4,
7-113 Ap. 447, 448.

Demon, Dd. 14, 6n; 80, 4n; 34,
41 87, 49, 81, 85, 97,103, 108-
110, 120, 122; 39, 17, 28; 77,
8, 10, 123 98, 11-13; Ep. II,
iii, 15 n, iv, 3; Ap. 372 Nn, 381,
418, 419, 444.

— of demons, Dd. 87, 49, 53, 563
Ap. 392.

Demons, Dd. 6, 3, 4; 16, 7; 17, 2,
3, 20; 25, 5n; 27, 5, 6; 32,
5,14; 88, 3-5; 87, 20, 27-29,
46, 53, 54, 59) 73, 81, 85, 87, 935
102, 105, 110; 89, 11, 20; 41,
5; 45,7; 48, 5,120, 16, 29;
65, 5; 73, 3; 74, 2, 3; 75, 23
76, 3; 81, 11; 98, 1; Ap. 377,
378, 402, 410-412, 415, 417-420,
422, 424, 437, 4443 coupled
with fiends, see Fiends.

Demon-worshippers, Dd. 57, 43
63, 5 n.

Departure of the righteous, Dd. 20,
an.

Depository for the dead, Dd. 16, 5n;
18, 4n.

Destiny, Dd. 71, 1-4.

Destroyer, Dd. 17, 7; Ap. 395, 401.

Deuteronomy, book, Ap. 429 n.

[18]

465

Dimavand m., Dd. 87, 97n; Ap.
372 n.

Dinkard, book, Int. 19, 27, 29; Dd.
61, 3n; Ap. 389n, 415, 428;
editor of, Int. 27; Dd. 88,
8n; Ep. I, iii, 9 ἢ ; quoted, see
Quotations,

Din6, angel, Dd. 94, 2.

Director of the priests, Int. 133 ; Dd.
On; 1, ron; 45,(5;) θά, 13;
Ep. IL ix, 12.

Dirhams, Dd. 52, 1,2; 60, 3; 66,
2, 15-17, 20, a1, 32; 78, 13n;

_ 82,1; 88, 1-3, 5-7, 9-11.

Disciples, Dd. 1, 3, 4,17; 45, 1-6;
46, 5; 6G, 3, 11, 21, 24, 25, 30,
33; 81,11; 85, 7; 86, 3, 6,
8; 88, 9, 12; Ep. H, iii, 7;
ΠῚ, 16; Ap. 422.

Discipleship, Dd. 45, 1-3; 88, 9;
Ep. II, v, 5.

Divorce, Ap. 407 n, 419.

Dog, shown to the dead, Dd. 17, 20;
18, 2; used in Bareshnéim, Ap.
450-453.

Dowry, Dd. 52, rn.

Dray4n-gGyisnth sin, Dd. 79, 8 n.

Drén, see Sacred cake.

Drfigaskan, Dd. 83, 4.

Drunkenness, Dd. 60, 3, 4; 51,
τα.

Drying with dust, Ap. 435, 445,
446 N, 450-452.

Dfibasrfiged nask, Ap. 394,

D6s-hfkht, grade of hell, Dd. 91, 3n.

Dvazdah-hémiast, rite, Dd. 48, 25;
78, 19; 81, 15.

Eating, desisting from, Dd. 85, 3;
with a spoon, Dd. 38, 5.

Eclipses, Dd. 69, 1-4.

Egypt, Ap. 429.

Elohim, Dd. 1, 3 1.

Endless light, Dd. 81, 24; 87, 22,
24; 64, 3; 91, 31, 4.

Enoch, Dd. 44, 16 n.

Epistle, Dd. 1, 2, 17; Ep. I, 0, i, 2,
ii, 1, iv, 7) v, 1, Vi, 1, xi, 1, 2, 5,
το; II, 0, i, 2, 3, v, 10 ἢ, vii, 2,
viii, 1, ix, 2; III, a1.

Epistles _of MAan(séthar, Int, xxv—
xxviii; Ap. 394, 455.

Eradication of life, Dd. 15, 1, 3;
28, 3; of sin, Dd. 12, 1, a, 5.

Ever-stationary, Dd. 20, 3; 87, 30n;
Ap. 426; of the righteous, Dd.

Hh

466

PAHLAVI TEXTS.

24, 6; of the wicked, Dd. 24,
6n; 88, 2.

Evil beings, Ap. 384.

— one, Dd. 32, 7; 37, 102.

— spirit, Dd. 2,11; 3, 8; 7, 3; 19,
tn; 85, 2; 37, a1n, 31n, 53,
83,96, 120; 48, 1, 22; 64, 5n;
70, 2n; 72,9n; Ep. I, ii, rn,
43 AP. 437, 444.

— spirits, Dd. 87, 66.

— thoughts, words, and deeds, Dd.
2,6; 20, 2; 24,6; 25, 4; Ap.
384, 387. τὸ

Exorcism, Ep. I, vi, 6; II, ii, 7; Ap.
442-444, 450N, 454.

Exposure of the dead, Dd. 15, 1-6;
16, 1-8; 17, 1-20; 18, 1-4.

Farhank, woman, Dd. 48, 33.

Farmadar, Int. 13; Dd. On.
Director.

Farman sin, Dd. 40, 4n; 79, (9n.)

Farukh(iz4d, priest, Int. 27; Dd. 88,
8; Ep. I, iii, 9.

Fastening corpses to the ground, Dd.
17, 17; 18, 2.

Fathom, meas., Ap. 432 ἢ, 447.

Female things, see Male.

Fever demon, Dd. 38, 3.

Fiend, a, Dd. 37, 49, 120; 94,1;
— of corruption, Dd. 17, 7n;
Ap. 4361, 437-442, 444, 445)
4500, 4543 —, the (archfiend),
Dd. 1, 3, 6, 143 2, 5,7, 11; 8,
7,193 7, 3; 22, 4; 81,8; 32,
7,12; 87, 7, 12, 13, 14 Ὁ, 17-20,
22, 24, 25, 28, 29, 37) 44) 50,
59, 64-67, 72, 75-775 79) 81, 83,
93,99, 111, 112, 114, 116 N, 1233
89, 16; 42,6; 48, 24; 75, 3,
43 TT, 2, 8, ron; Ol, 8; 04, 8n;
Ep. I, ii, 2, 4, 5, 13} ¥, 3; Ap.

395; — the (inferior), Dd. 82,
11; 89, 28; 94, 2; Ap. 395.

Fiends, Dd. 19, 7; 32, 12; 87, 61,
74, 80, 84, 106; 39, 13; 48, 27,
37; 86, 7; 94, 4; Ap. 417;
coupled with demons, Dd. 2,
13; 16, 8; 27, 2; 37, 44, 55,
57, 97, 104, 108; 39, 13, 14;
bre 1; 72, 10; 94, 3, 4; Ap.
384.

Fifty-seven years’ preparation for
resurrection, Dd. 36, 5, 7 ἢ.

Finger-breadth, meas., Ap. 433, 434,
439) 445) 447, 450.

See

Fire angel, Ap. 372-374, 376, 3775
379 380, 393 D, 443.

— for ceremonies, Dd. 28, 5; 43,
I, 2,53 48, 15, 21, 23; 78,19;
88, 6; Ep. I, viii, 1-3; II, i,
173 Ap. 417, 432, 433.

— priest, Dd. 64, 3, 4.

— stand, Dd. 48, 15.

— temple, Dd. 81, 17 n. See Abode.

— to protect infants, Dd. 28, 2 n.

— wood, Dd. 43, 6; 48, 15; Ep.

__ HI, ix, 3; Ap. 417.

Firmament, Dd. 91, 2 n.

Foot, meas., Dd. 48, 5; Ap. 433n,
434, 436, 448.

Foreign conquerors, Ap. 409 n, 429;
— faith, Dd. 41,1, 3; 42, 1, 3;
Ap. 405n; — habits, Dd. 78, 8,
9; Ep. IL, τ, 17; — woman,
Dd. 78, 8, 15.

Foreigners, Dd. 41, 3 n, 6n; 50,1,
4; 68, 1, 2, 5.

Fourth day after death, Dd. 81, 15.

—night after death, Dd. 11, 1;
13, 1.

Fradadafsh, region, Dd. 36, 5.

Fradad-gadman, man, Dd. 86, 4, 5.

— svarené, man, Dd. 36, 4 n.

Fradakhstd, chief, Dd. 90, 3, 8 ἢ.

Frashakard, see Renovation.

Frastyav, king, Dd. 70, 3; 90, 3 n.

Frasnateé, Av., Ep. I], iii, 2.

Fravak, man, Dd. 87, 35.

Fravarané, Av., Ap. 448.

Fravardigan, rite, Dd. 44, 2 n.

Fravardin, month, Dd. 48, 7 ἢ.

Fravashi, Av., Dd. 2, 5n. See
Guardian spirit.

Frayar (morning), Dd. 48, 26.

Frédiin, king, Dd. 2, 10; 37, 35,
80, 97; 65, 5.

Frdébak fire, Ap. 373 n.

Frog, origin of, Ap. 419.

Fry4n, man, Dd. 90, 3; Ap. 411 n.

Furrows, Ep. III, 6; Ap. 433,
434, 436, 437 ἢ, 4450, 446, 448,
449, 452, 454.

Future existence, Dd. 2, 13; 14,
6; 32, 2; Ap. 382.

Ga€évani, man, Dd. 36, 3 ἢ.

Gah, see Period of the day.

Gahanbars, Dd. 44,2n. See Sea-
son-festivals.

Gandarep, monster, Ap. 370, 371,
374-376, 381, 419.

_

INDEX.

Garédman, Dd. 1, 3n; 20, 3. See
Heaven, supreme and highest.

Garsasp, hero, Ap. 369 n.

Gatha dialect, Ap. 387 n.

Gathas, Dd. 40, 5n; 78,7; Ep. I,
vii, ron; Ap. 370 n-372 ἢ, 390.
See Sacred hymns.

Gayémard, man, Dd. 3, το, 123 4,
6; 28,7; 86,2; 387, 35n, 46,
82; 64, 2, 5-75; Ap. 393 n, 401,
402, 411, 418 ἢ.

Geiger, Dr., Dd. 31, tn.

Geldner, Dr., Ap. 426.

Genesis, book, Dd. 1, 3n; 87,22n;
91, 2n; Ap. 393 ἢ, 429n.

Gerésasp6, hero, Ap. 371 n.
Keresasp.

Gété-kharid, rite, Dd. 79, 4, 5; 80,
3; Ep. II, rn.

Geus urva, Av., Ap. 380 n.

Giw, man, Dd. 38, 3 n.

God, Dd.1, 30; Ap. 4ο1; Cor. 479.

Gokarn, tree, Dd. 87, 100 n; 48, 16.

Géméz, see Bull’s urine.

Good religion, Dd. 1, 1, 173 δ, 13
87, 22; 41,10; 42,1, 3; 47,
1; 53,1, 2, 5; 56, 2; 57, 2;
61, 3; 62,1; 86, 15, 19: 75,
5; 78, 9, 18,19; 81,17; 88,
8; 80, 2; 04,12; Ep. I, iii, το,
vii, 5, x, 53 II, i, 8, 16, vi, 5;
IIT, 213 Ap. 401, 415, 425.

— spirit, Dd. 3,17; 7, 7; 81, 4;

See

]

-- spirits, ‘Dd. 1, 23; 16, 8; 87, 66;
48,4; 9

_ thoughts, words, and deeds, Dd.
3, 6,12; 3, 10; 15, 2; 20, 2; 24,
4, 6; 25, 4; 88, 2; Ap. 387.

— works, Dd. 1, 4, 7; 5, 2, 3; 8,
1-6; 9, 3; 10,1, 2; 11,1, 23
12, 1-5; 18, 1-4; 14,1, 2, 4;
15, 2, 3, 5; 20, 3; 22,1; 24,
2, 3; 25, 3, 4; 31, 2, 4, 10, 17,
19, 20; 83, 7,15,16n}; 84,1;
87, 128; 38, 1, 3; 42, 3,4; 46,
2; 48,11; 50, 3, 4; 54, 10;
66, 24; 72,12; 75,5n; 76,1,
3, 4; 80, 2; 81, 9, 10, 14, 185
82, 3; 84, 3,4; 85, 2, 3; 89,
3; 90,7; 94,7, 8n; Ep. I, i,
3,4) iv, 53 11, iii, 3; III, 15;
AP. 391, 392, 399, 402, 411, 412,
415, 419, 421-427, 442, 443.

G6pats, land, Dd. 90, 4, 8 ἢ.

Gé6patshah, chief, Dd. 80, 3, 4.

467

Gér, town, Dd. 88, 7 n.

G6s-afirvan, angel, Ap. 380.

oe τῇ, priest, be On.
dan- Yim.

Gott Fryané, chief, Dd. 90, 3 n.

Gésfibar, Ap. 419.

Grades in heaven, Dd. 20, 4n; 84, 3.

— in hell, Dd. 20, 4n; 38, 2-5.

Greeks, Ap. 389, 429.

Growth of good works, Dd. 12, 1,
2, 4) 5.

— of sin, Dd. 12, 5.

Guardian, Dd. 56, 9; 61, 3; 62,
5-7; Ep. II, viii, 2.

— spirit, Dd. 2, 5; 3, 9; 87, 80;
— spirits, Dd. 17, 6; 81,15n;
37, 80, 131, 132; 91,10; Ap.
369; ——, righteous, Dd. 17,
6n; 28,7; 37, 34; 48,1, 21,
40; 81, 13,15; 82,5; 04,12;
Ep. II, ix, 13.

Guardianship, Dd. δά, 6, 9, 11; 5@,
1» 4, 5.7} ὅϑ, 1, 53 61, 1, 33 62,
5,6; Ep. II, viii, 2, 3, ix, 4, 5.

Gfsna-dam, priest, Int. 13, Dd. On.

Gustasp, king, Dd. 87, 36n. See
Vistasp.

Gamasp, priest, Dd. 44, 16; Ap. 380.
Gédan-dam, priest, Dd. On.
Guvin-Gam, priest, Dd. On.

Hadhanaépata, Av., Dd. 48, 16 n;
Ap. 446n. See Pomegranate.

Hadbayds, ox, Dd. 81, 13 0; 87, (99,)
119; 48, 34; 90, 4.

H4d6kht nask, Dd. 48, 25; 94, 14n.

Hamémil sin, Dd. 14, 3 n.

Hamistakan, Dd. 20, 3; 88, 2n. See
Ever-stationary.

Haosravangh, man, Ap. 375n.

Hara-berezaiti m., Dd. 20, 3 π,

Harlez, Prof. C. de, Dd. 88, 4; Ap.
369 ῃ.

Ηββᾶγ, meas., Ap. 456 ῃ. See Mile.

Hashi-dava, Ap. 375 n.

Haug’s Essays, Dd. 81, 1 n; 87, 48n;
39, rn, 21n; 48, 5n, 7n; 47,
In; 48, 21n, 30on, 31n; 72,

4n; Ap. 370n, 384 n.

Ha San gah, Dd. 48, 26n.

Hawk, origin of, Ap. 419.

Heaven (vahist), Dd.1, 3n; 6,7, 8;
14,7; 20, 3; 24, 6; 26, (1-55)
27, 40; 81, 1-4, 9, 10, 12, 15,
17, 24N, 25; 38, an; 34,1; 87,

See

nh 2

468

PAHLAVI TEXTS.

38, 43, 75, 79; 88, 1n; 44,
20, 22n; 94,9, 10; Ap. 376-
379, 397, 415N, 421, 426; grades
in, Dd. 20, 4n; 34, 3.

Heaven (gar6dman), highest, Dd. 1,
3n;—supreme, Dd. 20, 3; 24,
6; 81, 4, 15,17, 22, 24, 255 387,
25, 50; 38, rn, 4n; 80, 2; 94,
12; Ap. 374, 376-378, 421.

Hell, Dd. 6, 6, 8; 14, 6, 7; 20, 4;
21, 8; 25, 2, 6; 27, (1-73) 82,
Ty 3) 4, 7,10, 143 88, 1, 20, 5;
34, 1; 87, 108, r10, 120; 41,
10; 75, 2n, 3n, 5n; 91, 3n;
θά, 9, 10; Ap. 373, 397, 417-
419, 422, 426, 444; grades in,
Dd. 20, 4; 88, 2-5.

Heretic, Ep. III, ro.

Hér-frévag, priest, Ep. I, iii, 9.

Heterodox, Ep. I, ix, 8.

Higar, see Bodily refuse.

High-priest, Int. 13, 14, 27; Dd.
On; 1, 3n, 14n, 17 ἢ, 20,
21; 8, 16; 22, 5; 39, 23; 41,
3n; 44, 1, 13, 16, 20; 75, 2;
93,15; Ep. I, on, iii, an, 7, vi,
5; vii, 4, ix, 10, 13,15, X, 8; Il, i,
9, li, 9 n, V, 4, vi, 1; Ap. gor, 413,
442, 443; — supreme, Int. 13.

High-priesthood, Dd. 89,1; Ep. II,
ix, 5; Ap. 443; — supreme, Ep.
II, i, 13 n. F

High-priests, Int. 27; Dd. 1, 6, 20,
21; 8,14; 21,2; 28, 3; 27,7;
37, 62,107; 39, 8; 42, 6; 48,
34; 65, 5; 71, 3; 76, 2; 88, 6;
89,1; 94,12,13; Ep. I, ii, 4,
6, 12, iv, 7, 10, 14, 16, 18, ν, 1-3,
vi, a, 3, vii, 5, 6, 14, Vili, 7, ix,
41 9, 11,15) X, 6, 7, 9, 10,125
Il, ii, 2, 7, iii, 4, 14, V, 2, 4, vii,
5, ix, 8; III, 2, 5, 7, 16; Ap. 397.

Highwaymen, Ap. 376.

Hikhar, see Bodily refuse.

Hindfis, Dd. 39, 30 n; Ep. I, viii, 3 ἢ,

Hindva m., Dd. 92, 5 n.

Hitaspa, man, Ap. 370.

Hoffmann, Prof. G., Dd. On; Ep. 1,
xi, 6n.

Holes (magha), see Ablution holes.

Holy-water, Dd. 48, 30, 32 ἢ, 34;
66, 15,17, 20, 25, 323 78, 19;
88, 1, 3, 5, 6, 9; Ep. I, ii, 3,
13, Vili, rn; Ap. 417, 420, 447.

Hém juice, Dd. 48, 5 n, 16n, 27,
30, 31; — mortar, Dd. 48, 14,

16n, 31;—pestle, Dd. 48,
31n;— plant, Dd. 48, 16;—
twigs, Dd. 48, 14, 16n, 30n-
32n; Ep. III, 14; —white, Dd.
31, 13n; 87, 100.

Horvadad, angel, Dd. 48,1; Ap.
415; month, Ep. III, ar.

Héshang, king, Dd. 2, το; 87, 35;

65, 5.

Household attendance, Dd. 81, 8;
37, 16, 17, 21; — attendant,
Dd. 81, 1, 5; 82, 7; 48, 1;
48, 41; Ep. I, iii, 9.

Higar m., Dd. 87, 118 n.
HOkhir.

Hfkhir m., Dd. 92, 5. See Hfigar.

Hfiman, priest, Dd. 44, 20.

Hunus, Ap. 370, 371.

Hfish, beverage, Dd. 31, 13 n.

Hfishédar, apostle, Dd. 2, 10; 87,
36, 43, 94; 48, 30; 66, 10n;
Ep. 1, iii, 1 n.

Hfishédar-m4h, apostle, Dd. 2, 10;
87, 36, 43, 940, 971; 48, 30;

p- II, iii, 1 ἢ.

Hfsparim nask, Int. 24; Dd. 61,
3; 6θ,1η.

Hvaétvadatha, Av., Dd. 65, 1n; Ap.
387 D, 390, 391.

Hvare-éaéshman, man, Dd. 2, ron;
36, 4n.

Hvembya, title, Dd. 90, 3 a.

Hvévas, family, Dd. 44, 16.

See

Ibairaz, man, Dd. 90, 8 n.

Immortal rulers, Dd. 87, 101 n;
90, 3.

Incense, Ep. II, ix, 3; Ap. 417.

India, Dd. 18, 4n; Ap. 446 n.

Indian Antiquary, Dd. On; Ep. I,
xi, 6 n.

Indra, demon, Ep. I, x, 9 n.

Infanticide, Dd. 78, 5.

Infidel, Dd. 50,1, 4; Ap. 415, 425.

Infidelity, Dd. 41, 3n; 50, 3; 78,
8, 9,19; Ap. 415.

Inheritance, Dd. 54, 9-11; 56, 8, 9;

62, 1-4.
Inspiration, Dd. 71, 3n; Ep. I, iii.

40, 50.

Inward prayer (vag), Dd. 40, 5, 7 n,
9n; 79,1n, 2,4,7,8n; Ep. I,
x, 15 Ap. 448, 449,451.

Iran, Int. 14, 25; Dd. 88, 7 n; 387,
94n; 53,6; 66,15; 88,1;
90, 6; 94,12; Ep. II, i, 16,

INDEX.

iv, 4-6, v, 13, Vi, 4, vil, 6, viii, 4,
ix, 13 UII, 1, 3,17, 19, 21.
Iranians, Dd. 86, 7 n; 90, 3 n.
Israelites, Ap. 390, 429.
Itha, Av., Dd. 79, 1-4, 7, 8, 9 ἢ.

J in Oriental words is printed G.
jJamaspji Minochiharji, DastGr, Dd.
48, 25n; Ap. 383 ἢ, 392 ἢ.

Jew, Int. 26; Ap. 399.
Jude, epistle, Dd. 44, 16 n.
Judges, Dd. 1, 6; Ap. 407.

Kabtsar, lun. man., Ep. 1, ii, 9 ἢ.

Kai-Apivéh, prince, Dd. 48, 33n.

— Καί, king, Dd. 87, 36 n.

— Kavad, king, Dd. 37, 35; 48, 33.
See Kavad.

— Khfisrét, king, Dd. 86, 3; 87, 36;
90, 6, 8n.

— Vistasp, king, Dd. 87, 36; 44,
16n. See Vistasp.

Kalpa, Sans., Ap. 384 n.

Kamak, bird, Ap. 378 n, 381.

Kamak-sfid, man, Dd. 86, 4, 5.

— vakhshisn, man, Dd. 36, 4, 5.

Kangdez, land, Dd. 87, 36n; 90, 3n,

5, 8n. .
Kasheri caves, Dd. On; Ep. I, xi,

6n.

Kap6d, wolf, Ap. 381.

K4pfil, town, Ap. 373.

Karap, title, Dd. 72, 8; Ap. 384,

412.

Kavad, king, Ep. I, iv, 17. See Kai-
Kavad.

Kavi, title, Ap. 384 n.

KAvulistan, land, Ap. 373 n.

Kaydnians, Dd. 90, 5.

Kem-na-mazda, stanza, Ap. 443.

Keresasp, hero, Int. 18, 19, 28; Dd.
17, 6; 36, 3; 87, 35, 97; 48,
4tn; 72, 4n; Ap. 369-381.

Késhvars, Dd. 36, 5n. See Regions.

Khan, platform, Dd. 48, 14; 66,
27.

Κμαν δ, Av., Dd. 78, 3n; 74, 2n.

Khér sin, Da. 78, 14n.

Khrafstras, see Noxious creatures,

Khriitasp, man, Dd. 78, z n.

Khshnfimand, see Shnfimand.

Khshvash-maunghé process, Ap. 446.

Khambik, title, Dd. 90, 3, 8 n.

Khfir, day, Dd. 48, το.

Khurds4n, land, Int. 14, 25; Ep. 11,
i, 2n,12N, Vv, 3.

469

Khurdah Avesta, Ap. 385 n.
Khdr-4ashm, man, Dd. 2,10; 36,

4) 5.
Khfisré Néshirvan, king, Int. 27;
Ep. I, iv, 17; Ap. 394, 397.
Khvaniras, region, Dd. 38, 5, 7; 90,
3, 8n; Ep. I, i, 5.

Khvapar (persistent), Dd. 19, 7 n.

Khvirizem, land, Ap. 373 n.

Khvétfik-das, Int. 18, 19, 28, 293
Dd. 65, τη; Ap. 389-430,
433 0. See Next-of-kin mar-
riage.

Kik, title, Ap. 384, 412.

Kirman, land and town, Int. 13, 16,
17, 25, 27; Dd. On; θά, 13; Ep.
I, on; II, i, 13, ix, 12; III, 1.

Knathaiti, witch, Ap. 369.

Kfisan, town, Ep. II, i, 12 n.

Kfistik, Dd. 89, 7, 29; Ap. 383-387.
See Sacred thread-girdle.

Kak4d-{ Daitik m., Dd. 21, 2n. See
Daitih peak.

Kamré6s, bird, Dd. 90, 3 n.

Kinvad bridge, Dd. 20, 3; 21, (1-7;)
22, 2n; 24, 2, 6; 25, 2,6; 32,
4; 84, 3,4; 42, an; 44, 20n;
81, 18n; 85, 7n; Ep. I, iii, 9;
II, v, 17 n.

Kitrav6k6-miy4nd r., Dd. 90, 3.

Ladle for sprinkling, Ap. 437.

Lamp for ceremonies, Dd. 48, 2, 6

Leader of the religion, Int. 13, 22,
27; Dd. On; 1, 6,10, 23, 24;
44, 20n; 45, 5; 88, 8; Ep.
I, iii, το, vii, 5; 11, vi, 5, ix,
12}.

Leadership of ditto, Ep. IT, ix, 5.

Lethargy, demon, Dd. 28, 3.

Leviticus, book, Ap. 429.

Libertinism, Dd. 78, 14, 15.

Liturgy, Dd. 2, 8; Ap. 432.

Léhar4sp, king, Dd. 78, 2 n.

Lord, Dd. 1, 20; Ap. 384, 385, 422.

Luke, gospel, Ap. 398.

Lunar mansions, Ep. II, ii, 9 ἢ.

Magh, Ap. 433 π. See Ablution seat.
Ma&h-rf, Dd. 48, 5n; 48, 14, 17.
Maiden meeting the soul, Dd. 20,
3n; 21,6; 24,5; 26, 5.
Maidhyé-zaremaya, season, Dd. 81,

14.
Maidyék-zarem butter, Dd. 81,13.

470

PAHLAVI TEXTS.

Mainyé-i Khard, book, Ap. 381, 398.

Male and female things, Dd. 98,
13n; Ap. 409, 410.

Malkés, Dd. 37, 94; Cor. 479.

Manicheans, Ep. II, i, 12 n.

Mansar (text, liturgy), Dd. 1,7; 2, 8.

Manuscripts described, Int. 14-19,

29, 30.

Ma4nfisfihar, author, Int. 13-15, 19,
22-28; Dd. O; 1,1, 3n, 1703
94,13; Ep. I, 0, xi,12; II, 0,
i, 11 ἢ, v, ron, ix, rn, 12; ITI,o,
1, 213 Ap. 455, 458 n.

— king, Dd. 87, 35.

Marhay§, man, Dd. 87, 82; 64, 2n;
Ap. 416. See Mashyath.

Marhiyéih, woman, Dd. 37, 82; 64,
2n; Ap. 416. See Mashyayéih,

Mark, gospel, Dd. 87, 106n; Ap. 398.

Marriage, see Next-of-kin; of
cousins, Ap. 404, 407 ἢ, 415,
424-428,

Mars, planet, Ep. II, ii, 9, 10.

Marv, town, Ep. 1], v, 3 π᾿

Mas’Audi, Ep. II, i, ran.

Mashyaih, man, Dd. 64, 2, ὁπ; 65,
2; 77, 4; Ap. 402, 411. See
Marhaya.

Mashyayéih, woman, Dd. 64, 2, 6n;
65, 2; 77, 4; Ap. 402, 411. See
Marhiyéih.

Master (rad), Dd. 1, 20; 44, 13;
Ap. 385, 442.

Mazda, Ap. 385, 387. See Afhar-
mazda.

Mazdak, heretic, Ep. I, iv, 17; I,
i,12n.

Mazda-worship, Int. 24; Dd. 1, 3;
2,11; 21, 2n; 39, 8n; 94,
in; Ep. U, ijr2n; Ap. 386,
412, 414, 415, 422 N, 423, 427.

— worshipper, Dd. 8, 18; 4, 2; 48,
335 75, 3n; Ap. 387, 448n.

— worshippers, Int. 14, 24-27; Dd.
2,155 4, 4; δ, 2; 22,1, 3;
87, 36 n, 48, 93; 39,12; 41,
1,7; 42,1; 44,13; 45, 2n,
6n; 48, 39; 66, ron; 72, 2;
90, 8n; Ep. 1, ii, 12, iii, rr,
viii, rn, x, rr-13; II,i,6; Ap.
398, 429, 431 N, 432, 452, 453.

— worshipping literature, Dd. 61,

Mazendaran, land, Dd. 37, 44.

Mazinikan demons, Dd. 87, 81; Ap.
431.

Meat-offering, Ep. IT, ix, 3.

Méayék-mah, com., Ep. I, v, 1, 6,
8, vi, 3, 7-9, 11, Vil, I, ix, 1, 2,
4, 7,10, 12-14; II, ii, 5-8, ili,
rn; III, 73 Ap. 449.

Melted metal ablution, Dd. 38, 12,
13; 87, 110,

Menstruation, Dd. 78, 4.

Menstruous woman, Ap. 447.

Mercury, planet, Ap. 418 n.

Messiah, Dd. 87, 90, 91.

Metals, origin of, Dd. 64, 7.

Meteors, Dd. 37, 55.

Mile (hasar), Ep. I, iii, 3; Ap. 456,

457.
Milk, food, Dd. 28, 5.
Millenniums, Dd. 87, 11 n, 33, 97 03
64, 4; 66, το; 90, 7.
Miscarriage, Dd. 78, 6.
Mitékht, demon, Dd. $7, 50, 51 n,

53.

Mitré, angel, Dd. 14,3; 31, 11; the
sun, Dd. 81, 14.

— khfirshéd, man, Int. 22, 23; Dd.O.

Mébad, see Priest, officiating.

— of mébads, Dd. 44, 21n; Ep. I,
iv, 15.

Moon’s influence, Dd. 71, 2.

Mountains, growth of, Dd. 70, 2.

Muhammadan conquest, Dd. 88,
8n; Ap. 399.

Muhammadans, Int. 26; Ep. I, viii,

30.

Mispar, comet, Dd. 87, 55 n.
Musulmfns, Ap. 425.

Myazd, see Sacred feast.

Nabar, rite, Dd. 79, 4,12. See Né-
nabar.

Naivtak r., Dd. 90, 3 n, 8 n.

Nakisiyya, demon, Ep. I, x, 9.
Nafinghas.

Nagqs-i Rustam ins, Dd. 91, 3n;
Cor. 479.

Naremanau, title, Dd. 72, 4n; Ap.
369.

Nasai, see Dead matter.

Nask, Dd. 48, 25n; 71, 3n; Ap.
371n; named, Int. 24; Dd.

See

3n; — — religion, Int. 13, 23;
Dd. 1, 23n; Ep. 1, xi, 9; II,
vi, an; Ap. 387, 400, 411;
— — superiors, Dd. 41, 9.

48, 25n; 61, 3; 66,1n; 71,
3n; 04,14n; Ep. I, viii, 1, 6,
73 AP. 373, 394) 395, 397. See
Scripture.

IN DEX.

Nasks, Int. 24; Dd. 87, 36n; 46,
an; 47,1n; Ep. 1, x, 7; Ap.
370N, 371 N, 394.

Nasfis, demon, Dd. 17, 7, 8, 20n;
48, 8n; Ep. I, iv, 3; Ap. 438n,

450Nn.

Nafinghas, demon, Dd. θά, 2n. See
Nakistyya.

Next-of-kin marriage, Int. 28; Dd.
37, 82; 65, 1-5; 77,6; 78,19;
Ap. 3870, 413, 427-429; de-
fined, Ap. 401, 402, 404, 405,
412, 417. See Khvétfik-das.

Nihiv, demon, Dd. 87, 52.

Nikhshahp@r, com., Int. 28; Ep. II,
i, 2n; Ap. 397.

Nine nights’ seclusion, Ap. 453,

454.
Nirang-i kusti, Int. 28; Dd. 89,

19 n, 27n; Ap. 383-388.
Nirangistan, book, Int. 23; Dd. 66,

1; 88, 1 n; Ep. IJ, iv, 15 ἢ,

17 ἢ.

NishahpGhar, com., Int. 27; Ep. I,
iv, 15, 17; man, Ep. 1], i, 2n;
town, Ep. II, i, 2 ἢ, v, 3 ἢ.

NishapGr, town, Dd. 52,1; Ep. I,
iv, 17 n.

Nivik, man, Ap. 370, 372.

NivshahpGhar, man or town, Int.
14; Ep. I], i, 2.

Niy4z, demon, Dd. 87, 52; 77, 8.

Noldeke, Prof., Dd. 88, 7n; 94,
13n; Ep. I, iv,17n; Cor. 479.

N6nabar, rite, Dd. 79, 4 π,11. See
NAbar.

Noosing the soul, Dd. 28, 3.

North, Dd. 25, 5m; Ap. 442, 444;
448, 449, 451, 454.

Néshirvan, title, Int. 27; Ep. I, iv,
17D.

Noxious creatures, Dd. 17, 12 n, 16;
18, 3; 87, 52.

Ocean, Dd. 48, 32n; 92, 2, 5; 98,
2, 3, 8, 11m; Ap. 418. See
Wide-formed.

Omniscient wisdom, Dd. 87, 43, 75;
39, 11.

Ordeal by poison, Dd. 87, 74.

Original good work, Dd. 12, 1, 5.

— sin, Dd. 19, 5.

Orion, Dd. 87, 48n; 89,111.

Ormazd, Ap. 425. See A@harmazd.

Ouseley, Sir W., Int. 25n; Ep. I,
on

471

Padramgés, lun. man., Ep. 11, ii,
9-11.

Pahlavi book, Ap. 398; commen-
taries, Dd. 45, 2n; 66, rn;
71, 3n; Ap. 446n, 458n; in-
scriptions, Dd. On; Ep. I, xi,
6n; language, Dd. 22, 2 n; 45,
2n; Ap. 415; legend, Ap. 373-
381; literature, Int. 29; Dd. 2,
τι ἢ; text, Dd. 16, 4n; 87,
97n; 38, 5n; 54,11n; Ap.
403 M, 404 Π, 422 Ὦ, 445 ἢ;
translations, Dd. 45, 2n; 71,
3n; Ep. I, iv, 3 ἢ, vii, 4m; Ap.
391, 396 ῃ, 427, 442; trans-
lators, Ap. 392 π, 393, 4270,
431n, 438 Nn, 452 N, 456n, 4570;
version, Ap. 372, 381 ἢ, 392 Nn,
394, 397, 442, 455; works,
Ap. 428; writers, Int. 28; Dd.
71, 3n; 72, 5n; Ap. 4230;
writing, Dd. 42, 1n; 46, 5n;
66, 22n; Ap. 449 ἢ.

Papak, man, Dd. 88, 7 n.

Pars, land, Int. 13, 22,27; Dd. On;
1, 10n, 17n; 46, 5; 66, 3, 15,
21, 28; 88,1; 89,1; 94, 13;
Ep. I, on, xi, 7; II, i, 8, v, 2,
5, 9, ix, 123 ΠῚ, 1.

Parsadga, chief, Dd. 90, 3 n.

Parst, Ep. I, xi,6n; Ap. 383, 398 ἢ,
406, 4315; scriptures, Ap. 427;
year, Dd. 1,17 n; 81, 14n; 47,
7n; 81, 1π; Ep. I, xi, r2n3
II, i, 2n; II, 21n; Ap. 418 π.

Parsis, Dd. On; 2, ron; 6, 2n;
483, 5π; Ep. I, viii, 3n; II, ii,
gn; Ap. 389, 390, 408n, 427-

429.

Pasiné, wolf, Ap. 381 n.

Patit, Dd. 41, 5n; Ap. 385 ἢ.
Renunciation.

Patron spirit (ahv6), Dd. 81, 7, 18;
89, 13, 25; 44, 20; Ep. I, v,
3.41 Ap. 385, 442.

Pafirvagirya, man, Dd. 48, 33.

Pazand, Dd. 87, 99n; 90, 3n; Ep.
II, ii, 9 n, iv, 3n; Ap. 384, 438n.

Pebbles used in Bareshnfim, Ep. I,
vii, 16, 17, ix, 6; 11, iii, 12; Ap.

447.

Period of the day, Dd. 48, 3, 8,9;
Ap. 448.

Persian version, Ap. 373-380; writer,
Ap. 426,

Persians, Ap. 389, 390.

See

472

PAHLAVI TEXTS.

Peshotanji Behramji, DastGr, Int.
17n, 30; Dd. 6, 2n; 44, 2n;
81, τη; Ep. II, ii, gn; Ap.
389 N, 392 N, 399 N, 403 ἢ, 404 N,

410 ἢ,

Peshyotand oe Dd. 87, 36; 90,
3) 5

Pésinds, lhe "Da. 90, 8n.
Pésy 4nsai.

Pésfipai. Int. 13; Dd. On; 1, το.
See Leader.

Pésyansai, land, Dd. 17, 6 n; 90, 3 n.
See Pésinds.

Phases of the moon, Dd. 68, 1-6.

Pig, Ep. I, viii, 3.

Pirfizabad, town, Dd. 88, 7 n.

Pisin, land, Dd. 17, 6 n.

Pitaona, man, Ap. 370.

Pleiades, Dd. 87, 48; 88, 11 πη.

Pomegranate bush, Dd. 48, 16; Ap.

446 ἢ.

Pontiff (rad), Int. 13; Dd. On; 1,
6; 94, 13,14; Ep. II, ix, 14;
III, 1, 22.

Pérfidakhst6éih, man, Dd. 90, 3, 8 n.

Péry6dkéshih, see Primitive faith.

Prayer before eating, Dd. 79, 1n;
imperfect, Dd. 78, 1-12. See
Inward prayer.

Priest, Dd. 78, 4n; 86, 4n; Ap.
417 N, 432 N, 436 π, 437; (aér-
pat), Int. 13; Dd On; 45,1,
3-6; 66, 1, 2, 18, 20, 33; 88,
53 Ep. I, 0; II, 0, i, 17, iii, 4,
9 ἢ, ix, 3; Ap. 373, 400; (maga-
vag), Ep. I, iv, 11, vi, 6. See
High-priest.

— chief, Dd. 83, 4n, 6n; (modbad
of mébads), Dd. 44, 21; Ep. I,
x, 8.

— officiating (magépat), Dd. 44, 1;
45, 5; (z6td), Dd. 48, 13, 21,
23; 66,4; Ep. II, viii, 3; — —
supreme, Ep. I, iv, 15; see m6-
bad of mébads,

Priesthood, Ep. I, iii, 11 n;_ 11, ix,
3π| ἀρ. 4143 (aérpatih), | Da.
45, 1-4; 46,1, 4, 5 ἢ; oe
voih), Dd. Tl, 3; Ep. I, ii, 6,

Priestiy duties, Dd. 45,1; 46,2; 88,

See

— lordship, Int. 13; Dd. On; Ep.
Il, i, 1, 2, 4, 16, ii, 3, vi, 33

1%
— men, Dd. 1, 5n, 21; 66, 6, 12,

17; 83, 1-6; 88, 4; Ep. I, iii,
10, iv, 7, To, x, 3, 5) 13, Xi, I, 3,
4, 8; II, i, 8, v, 4.

Priests, Dd. 66, 30n; Ep. I, ii, 6n;
II,v,14n; Ap. 424, 428; (aér-
patan), Dd.1, 7; 45, 2, 3, 5;
46,2; 66,26; 85, 7; Ep. I, x,
7; I, ii, 7; Ap. 422; (asrav6an),
Dd. 45, 5 ; 46, 6; (magavégan),
Ep. I, vi, 6; (magépatan), Dd.

— officiating (magépatan), Dd. 45,
5; Ep. I, iv, το, 15; (z6tan),
Dd. 48, 21.

Priestship, officiating, Ep. I, iv, 1.

Primeval ox, Dd. 87, 46; 69, 2, 3;
Ap. 380 ἢ.

— religion (kadmon din6), Ep. I, xi,

9.
Primitive faith, Dd. 1, 23; 41, 10;
04,1, 7,12, 135 Ep. [, iv, 4,
6, 10, vi, 6, ix, 13, 15, X, 6, το;
II, iii, τᾷ; III, 5, 7, 16, 23; Ap.
411.
Producer of the renovation, Dd. 36,

1-7.

Proper and improper, Dd. 44, 2;
47, 2, 4,9. See Shayast La-
shayast.

Propitiations, Dd. 29, 1; 30, 2; 48,
21n. See Dedications,

Ptolemies, Ap. 429.

Punishment for sin, Dd. 6, 5, 6; 18,
1, 4; 14, 1, 6-8; 19,7; 20, 2;
24, 4,6; 27, 1, 5,6; 32, 2,9,
11, 145 88, 3; 41, 5, 8; Ap.

443.
Purifier, Ep. I, ii, 6, ο, iv, 4, 8, 9, vi,
T, 3) 4) 7») vii, 7, 9, 17, ix, 4, x,
3) II, i ii, 1, 3, 7, 8, ili, 3, 10-12,
iv, 4-6, vii, 5,6, ix,9; III, 6,8,
93 Ap. 432, 433 ἢ, 446, 449, 451,
452, 454.
Ee cup, Dd. 88,8; Ep. I, vii,
εἶχ, 12,
Pati’ sea, Dd. 17, 18 n.

Qandahfar, town, Dd. 17, 6 n.

Quotations from AV., Dd. 74, 3n;
Ap. 397, 398.

— from Byt., Dd., 87, 43 n.

— — Dk,, Dd. 44, aon; 90, 8n;
94, 1-11; Ep. I, viii, rn; Ap.
370-372, 394-397, 399-413.

— — Mkh. . 37, 28n; 90, 3n;
Ap. 381, 382, 399.

INDEX.

473

Quotations from Pahl. Riv., Ep. IIT,
11 n; Ap. 373-381, 415-423.

— — Pahl. Vend., Dd. 17, 3; 81,
24n; 89, 21; 41, 9, 10; Ep. I,
ii, 3, 8, 10, iv, 3, vii, 1, 10-12 ;
Ap. 392, 431-453, 4557458.

— — Pahl. Yas., Ap. 392, 393, 4375
442-444.

— — Pers. Riv., Dd. 87, 94; Ap.
373 0-380 Nn, 424, 425.

— — Vend., Dd. 20, 3n; 80, 4n;
81, 5η; 32,4n; 33, 5n; 72,
5n; Ep. I, iv, 3; ΠῚ, iii, 5, vi,
2n; Ap. 391.

— — Visp., Ap. 425 n.

— — Yas., Dd. 28, 7 ; 87, 48n; 99,
125 78, 1n; Ap. 385-387, 391,
448, 449.

— not identified, Dd. 4, 4, 5; 7, 3,
4,73 12, 3-5; 19, 3; 82, 13;
37, 121; 88, 11, 23; 41, 10;
42,7; 44, 12,21; 45,5; 93,
15-17; Ep. I, iii, 8, 9, vii, 4, viii,
7; IL, i, το.

Rad (master, pontiff), Int, 13; Dd.
On; 1,6, 20; 86,2; 44,13n;
94,13

δῖ, on. Int. 27; Ep. Il, i, 13.

Rain, Dd. 48, 32 ; 90, 3n; 98, 1-173
Ap. 378 n, 452.

Rainbow, Dd. 67, 1-3; 91, 2, 8 π.

Ram, angel, Dd. 28, 2n; 30, 4n.

Raofas-daéshman, man, Dd. 2, 10;
36, 4n.

Rapithvan, rite, Dd. 44, 2 n.

Rashnfi, angel, Dd. 14, 4; 21, 4n;
30, 2, 3n; 81, 11; 87, 428,
44, 200; 78, 17n; Ep. I, ii, 1.

Ready money, Dd. δῶ, 4n.

Recompense for good works, Dd. 5,
3; 8, 5,7; 12, 4; 18, 1; 81, 25;

P- 442.
Reed, meas., Dd. 21, 3, 5; 48, 5;
Ap. 395, 432.
Regions of ane earth, Dd. 86, 5 n,
6,7; 92, 6
Religious rites (dind), Dd. 39, 25;
42, 6; 47,1; 80, 2; 80, 6; Ep.
I, vii, 95 I], ix, 8; —==all, Dd.
44, 2,4, 557,93; 48, 5; 54, 55
66, 1-4, 6, 7, 11, 12, 15, 17, 19-
22, 25, 27, 30-32; 78, 19; 81,
ae -6; ; 85, 5- 7; 88, 2, 3,
6,7; 88, 1, 3», 5-7) 9-113 Ap.
424.

Renovation of the universe, Dd. 1,
33 2, 8, 10, 13, 15; 8, 18; 4,5;
7, 2; 31, 10, 16; 32, 6, το, 123
35, 2, 3; 36, 1-4, 6; 87, 22, 38,
98, 107, 120; 398, 13; 41, 6;
48, 4, τό; 77, 6,7; Ap. 400,

401.

Renunciation of sin, Dd. 41, 5, 7, 10,
11; 48, 20; 78, 17; 78, 10;
Ep. III, 18, 20; Ap. 380, 384,
385.

Resurrection, Dd. 1, 3; 2, 8, 10n;
8, 1n; 18,4; 14, 6n; 16,7,8
19, 7; 31, 13 n, 25; 82, 10; 35,
1; 87, 1, 3, 100 n; 75, 3-5; Ep.
II, iii, ἢ ; Ap. 378, 382, 417 ἢ,

423 n.

Retribution, Dd. 12, 2; 41, 9, τι;
75, 5; 78, 1,17; 78, 3, το; Ep.
II, ii, 4.

Righteous. gifts, Dd. 44, 19; 46, 5,
73; 60, 2; 84, 35 Ap. 421.

Ritual, Dd. 45, 6; Ap. 415, 421, 422,

432, 446. :

Rivayat, Pahl., Int. 15, 18, 28; Ap.
373) 414, 415, 423, 426, "428;
quoted, see Quotations.

— Pers., Int. 28; Dd. δῶ, 1n; 81,
1303 Ep. I, vi, rn, vii, 8 ἢ, 16n;
Ap. 373, 381, 414, 424, 428;
quoted, see Quotations.

River-beds, Dd. 70, 1-5.

Romans, Ep. II, viii, 5 n; Ap. 406 n,

429.
Réshan6-éashm, man, Dd. 2, το; 86,

4, 5.
Rabanik sin, Dd. 14, 3 n.
Rustam, hero, Ap. 369 n.

Sacred being (yédat6), Dd. 89, 6.

— beings (yazdan), Dd. 1, 3, 6, 7,
25; 2, 10, 11; 8, 16; 17, 20;
22, 1, 2, 5; 26, 2; 81, 18n;
87, 10, 21, 58, 72-74, 88, 97, 98,
108; 39, 8, 19, 23, 32; 40, 3,
6-8, 12; 41,9; 44, 7,8; 45,7;
46, 3; 48, 4, 5, 20-22, 24, 26,
37, 38; 66, 17, 23; Tl, 2; 77,
2,7; 78,12; 85, 2,5; 86, 8;
87, 2; 88, 10; 93, 15; Ep. I,
9, i, 1, 3» 5, ii, 4, 143 II, i, 1, 2,
vi, 1, viii, 2, 5; III, 0, 22; Ap.
420, 444, 454. See Angels.

— cake (drén), Dd. 28, 1; 80, (1,)
2,45 438, 1-4, 6, 75 78, 7, 11;
81, 13-15.

474

PAHLAVI TEXTS.

Sacred ceremony, see Ceremony.

— feast ayes Dd. 47,1; 82, 4;
83, 4; 84,4; Ap. 426.

— fire, Dd. 48, 11 n, 34, 39; 66, 21;
81, 18n; 89, 1; 90, 2, 6; Ep.
I, iii, 11, 13, 143 HI, viii, 3.

— hymns (githas), Dd. 20, 3; 51,
9; 79,7; 85, 4; Ep. I, ii, 12;
Ap. 390, 397.

— milk, Dd. 48, 33.

— shirt, Dd. 39, 19 n, 21; 40,1, 2.

— thread-girdle (kfistik), Dd. 39, 1,
19-25, 27, 30; 40, 1, 3; 43,5n;
Ap. 383.

— twigs (bares6bm), Dd. 43, 5; 48,
14, 173 Ep. I, iv, 33 UII, 1,
133 Ap. 432, 433.

Sad-darband-i Hish, book, Ap. 373n.

Sad-dar Bundahis, book, Dd. 79, 4 n.

Sadvastaran assembly, Dd. 14, 5 n.

Saéna bird, Dd. 90, 3 n.

Sagastan, land, Dd. 30, 2 ἢ.

Sakadim nask, Int. 24; Ep. I, viii,
» 6,7.

Sam, man, Ap. 369 n.

S4m, man, Dd. 48, 41; Ap. 381.

S4min, title, Dd. 17, 6; 86, 3; 37,

97; 48, 41; Ap. 169.

Sanda edad, Ap. OF n.

Sandarac, Ap. 446.

Saoshyas, apostle, Ap. 369.

Sarakhs, town, Int. 13, 25, 27; Ep.
II, i, ran, v, 3.

Sarsaok, ox, Dd. 87, 99 n.

Sarfi, demon, Ep. I, x, 9.

Sasanian dynasty, Ap. 428.

— inscription, Dd. 91, 3 n; Cor. 479.

Satan, Dd. 87, 106 n.

Sata-tarak4, lun. man. , Ep. I, ii, 9 n.

Saturn, planet, Ep. Il, ii, 9, 10.

Satvaharan, lun. man., Ep. II, ii, 9-

Ir.

Saukavastan, land, Dd. 90, 4 n.

Sav4h, region, Dd. 36, 5.

Scripture (avesta), Ap. 443; (nask),
Dd. 48, 25, 28, 34, 38; 61, 3.

Season-festivals, Dd. 89, τη; 47,
@ ? 48,8; Ep. I, viii, 3; Ap.

Secniaea, place of the, ae: 452, 453.

Seeds, see Source and Tree.

Ség, demon, Dd. 89, 28 n.

Selections of Z4d-sparam, book, Int.
14,15; Ep. 111, 2303; Ap. 394.

Shahnamah, book, 17, 6 n;
37,970; 70, 3n; Ap. 369n.

Shahp@har, priest, Int. 13; Ep. 1,
iii, το.

Shatvaird, angel, Dd, 48, 1 n, 17 0;
Ap. 415, 434; month, Dd. 1,

17.

Shaving the head, Ap. 408.

Shayast La-shayast, book, Dd. 44,
202; lane 414, 420 ἢ. See
Proper and improper.

Shiraz, sang Int. 14, 22, 25, 27;
Dd. 1,17; 88, 7n; Ep. |, iii,
13; Il, i, 11, Vy 3) 4, 10, ‘viii,

I, 3.

Shn&mané (dedication, propitiation),
Dd. 29, 1; 30, τ.

Showing a dog to the dead, Dd. 17,
20; 18, 2.

Sin, Dd. Ll, 2; 12, 3; 15, 1, 2; 24,
2,3; 25, 3; 32,6; 87, 79; 40,
4; 45, 6; 50, 3; 75,2; 78,14,
15; 78, 2, 3; 89,1; 04,7, 8n;
Ep. I, viii, 2, 3; II, i, re; Ap.
372, 378, 380 N, 399, 422, 424;
account of, Dd. 18, 1-4 ; 14, 1,
2, 4; 81, 2, το; accumulation
of, Dd. 82, 12; 34, 43 37, 111;
affecting accusers, Dd. 14, 3;
atonement for, Dd. 12, 2, 4;
16, 4; 41, 8, 10; 72, 11 ; 75,5;
78, 17, 19; 78, 12; Ap. 414;
confinement of, Dd. 39, 10, 20,
23; deliverance from, Ep. I, ii,
5; demons of, Dd. 82, 5, 11, 12;
34, 4; 37, 110; grievous, Dd.
39,1; 50, 2; 78,16; 79, 8;
Ep. III, rt n; Ap. 417; growth
of, Dd. 11, 2; 12, 5; 87, 109;
heinous, Dd. 49, 4, 5 ; 72, 1,2;
76, 3; 77,1; 78,2; Ap. 423;
impotence of, Dd. 37, 112;
imputed, Dd. 42, 4; 51, 4; 78,
9, 10; Ap. 456-458; of apos-
tasy, Dd. 41, 1-6; of running
about uncovered, Dd. 40, 1, 4;
source of, Ep. I, ii, 3; store of,
Dd. 25, 5; washing away of,
Dd. 87, 111. See Bédyézéd,
Drayan-gfyisnih, Eradication,
Farman, Hamémil, Khér, Ori-
ginal, Punishment, Renuncia-
tion, Retribution, TanapGhar.

Sinfulness, Dd. 25, 6; 48, 19; 71,
2, 4; 72, 10; 77,12; 78, 1, 15,
18; 79,8; Ep. IJ, ix, 2; III, 0;

_ Ap. 379.
Sinners, put to death, see Slaying.

INDEX.

Sinners, seven heinous, Dd. 72, 2-9.
Sirius, star, Dd. 98,1 n; Ap. 418 n.
Sirkan, town, Int. 14, 25-27; Ep. I,
o, xi, 4; IT,i, 4, 1a N,v, 2, 5 ἢ,
9, 14, Vi, 4 ἢ, vii, 1, 3 ἢ, viii, 1.

Str6zah, Dd. 48, 7 n; 78, 4n.

Styavash, prince, Dd. 87, 36; 90,
5, 6 ῃ.

Sky, nature of, Dd. 91, 1-3, 8-10;
three parts of, Dd. 87, 24-31,
455 46; 89, 14, 15; 78, 2n.

Slaying heinous sinners, Dd. 76, 1-4.

Snavidhaka, man, Ap. 370.

Solomon, king, Dd. 88, 17n; Ap.

390.

Soma, plant, Dd. 48, 16 n.

Séshins, apostle, Dd. 2, 10, 12, 13;
4,6; 28,7; 36, 4,5; 37, 36,
43, loon; 48, 30; Ep. I, v, 3;
Il, iii, rn; Ap. 417, 4443 com,
Ep. I, v, 1, 6, vi, 1, 2, ix, 1, 4,
15; II, ii, 73 II, 7.

Soul, Dd. 8,8; 5, 5; 8, 4-6; 9,1,
4; 12, 3, 45 14, 6, 7; 15, 2;
16, 1-4; 23, 7; 24, 1-4, 5n;
25, 1-43 27, 5,6; 28, 2, 5,7;
31, 1, 4,7, 8, 15-17, 20; 32, 4,
16; 37, 79, 108; 38, 3; 41, 8;
42, 2,6; 44,22; 46, 2; 52, 3;
72, 11n, 12; 75, 5; 82, 4,53
85,7; 86,5; 94, 6,11; Ep. I,
2 45 5, M, 2, 7, 11, X, τὰ! HI, iii,

» V, 11, 12, vill) 5n; Ap. 421.

Souls, Dd. 14, 6; 19, 1, 4; al, 93
23, 6; 81, 8; $2, 12; 37, 50,
131, 132; 44, 20, 22; 86, 8;
Ap. 420.

Source of all seeds, Dd. 82, 3.

Spear, meas., Dd. 21, 5; Ap. 395.

Spell, Dd. 40, 5 n, gn; 79, 1n, 8n;
Ap. 448 n, 449 n.

Spendarmad, angel, Dd. 48, 10;
64, 6 n; 94, 2; App. (393,) 396,
401, 402, 415, 416, 437, 4441
day and month, Ep. I, xi, 12.

Spiegel, Prof., Ap. 431 n.

χὰ: τι air, Dd. 28, 2, 5; 80, 4n;

» 4 1.

Spiritual counterpart, Dd. 28, 5 n.

— faculties (ahv6), Dd. 7, 7.

— life (ahv6), Dd. 94, 1,2; Ep. III,
tn, 5; (ahvéih), Dd. δ, 5; Ep.
I, iv, 1; (hGkd), Dd. 16, 4, 6;
17, 43 Ep. I, v, 4.

-- men, Dd. 1, 5, 7.

— wisdom, Dd. 87, 19.

475

Spitama, title, Dd. 36, 2 n.

Spitamén, title, see Zaratfist.

Srésh, angel, Dd. 3, 13, 14; 6, 2n;
14, 4; 28, 1, 5, 6; 29, 1, 2;
81, 11; 44, 20n; 79, 4n; 81,
12-14; θά, 1π; Ap. 443, 4475

448.
Sr6ésh6-éaranam, Dd. 79, 9 n.
Srfivar, snake, Dd. 72, 4; Ap. 370,
371, 374) 381.
Star station in the sky, Dd. 92, 5.
Step, meas., Ap. 433-435, 436 ἢ.
Stipend, Dd. 44, 4, 6-8, 11, 12, 14-
17; 66, 6; 88, 4,6; 85, 4-6;
86, 2, 4; 87, 2; 88, 13.
Stir (tetradrachm), Dd. 52, 1 n;
56, 2, 9; ὅθ, 2; 78, 13-15;

79, 9.
Sidkar nask, Int. 28; Dd. 90, 8n;
Ap. 370, 371 N, 372, 373-
Supreme high-priest, Int. 13; Ep.
II, i, 9 ἢ, 13 n.

Takhmérup, king, Dd. 2, 10; 37,

35; 66, 5.
ΠΝ sin, Dd. 40, 4n; 78,
13;) 70,9; Ap. (426.)
Tap, demon, Dd. 37, 51.
Tarémat, demon, Dd. 89, 28 n;

04, 2.

Tatirév, demon, Ep. I, x, 9.

Taurus, Dd. 81, 14.

Teheran, town, Ep. II, i, 13 n.

Tehmuras Dinshawji Anklesaria,
Mr., Int. 16, 24; Ep. ILI, 11;
Ap. 373 ἢ.

Text (avisték), Dd. 48, 25, 38; 78,
13; (mansar), Dd. 1, 7.

Third night after death, Dd. 8, 1;
18, 2; 20, 3; 81,14.

Thraétaona, king, Dd. 2, 10n; 37,

97 τι.

Three days after a death, Dd. 28, 1 ;
48, 40; 81, 3-8, 10, 12-14.

— nights’ account, Dd. 14, 4, 5;
28, 5.

— — after death, Dd. 8, 4; 16, 7;
20, 2; 24, 1-5; 25, 1-5; δῦ, 1,
2; 72,11; 78,17n.

— — punishment, Dd. 14, 6n, 7;
41, 8.

Thrita, man, Ap. 369.

Tigris, river, Dd. 92, 2 n.

Time, unlimited, Dd. 87, 16.

Tir, angel, Ap. 418; month, Dd. 1,
17.

476

PAHLAVI TEXTS.

Tistar, angel, Dd. 48, 32 n; 90, 3 n;
93, 1, 2, 7, 10, 11, 13, 15, 17}
Ap. 418 n.

Tortoise, origin of, Ap. 419.

Transliteration of Pahlavi, Int. 20-

22.

Tree of all seeds, Dd. 17, 18 n;
90, 3 n.

Tughazghuz, tribe, Int. 14, 25, 273
Ep. II, i, 12, v, 3 n.

TGr, Dd. 70, 3; 90, 3n.

— i Afrvaita-sang, man, Ap. 412,
413.

— { Bradar-vakhsh, man, Dd. 72, 8.

Tfiran, land, Dd. 90, 6.

Tfiranians, Ap. 413 n.

Tfis, man, Dd. 86, 3; Ap. 371 n.

Udai, woman, Dd. 78, 2 n.
Ukhshyaa-ereta, apostle, Dd. 2, το n.
— nemangh, apostle, Dd. 2, ron.
Unnatural intercourse, Dd. 72, 1, 6,
7, 10-12; 78, 1-3; 74,'1-3; 75,
1, 2, 5; 76,1; 77, 1, 8-12.
Upasnateé, Av., Ep. II, iii, 2, ix, 2.
Urvakhshaya, man, Ap. 369, 370.
Urvisna, Av., Ap. 446 n.
Urvis lake, Dd. 37, 118 n.
Ushi-darena m., Dd. 30, 2 n.

Vadak, woman, Dd. 72, 5; 78, 2.

Vadhaghana, title, Dd. 72, 5 n.

Vaé the bad, demon, Dd. 80, 4;
87, 44, 52; Ep. 11, iii, 15,
viii, 5.

— the good, angel, Dd. 28, 2 n; 30,
(4;) 81, 4n; 86, 3; 44, 20n.

Vaéska, land, Ap. 371 n.

Vag, see Inward prayer.

Vahram, angel, Dd. 31, 7 n.

Vahram-shad, priest, Ep. I, iii, 10 n.

Varahr4n, angel, Dd. 81, 7; fire of,
Dd. 48, 34 n, 39 n; 81, 18; 90,
2n, 6n.

Varedad-gadman, man, Dd. 86, 4, 5.

Varedad-bvarené, man, Dd. 36, 4 n.

Varené, demon, Dd. 87, 44; 94, 2.

Vareshava, man, Ap. 370.

Varstmansar nask, Ap. 371 Π, 394-

Vendidad, book, Dd. 45, 6n; 47,
1n; 71, 2n,3n; 78,13n; Ep.
I, iv, 13 π; Ap. 372 ἢ, 4533
service, Dd. 48, 26; Ep. I,
vii, το, 12, 133 II, ix, ron; Ap.
447,451. See Quotations.

— Pahlavi, Int. 28, 29; Ep. I, iv,

17 N,v, rn, 8 π ; Ap. 394,427 0.
See Quotations.

Vendidad sadah, book, Ap. 372 n.

Verethraghna, angel, Dd. 81, 7 n.

Vesk6, land, Ap. 371.

Vévan, man, Dd. 38, 3.

Vibazu, meas., Ap. 432 N, 447.

Vidadafsh, region, Dd. 86, 5.

Vidbirisd, man, Dd. 48, 33.

Vigirkard-i Dinik, book, Ap. 414.

Vikaya, Av., Ep. I, vi, 6; 11, ii, 7.

Vipinidak, Dd. 72, 7.

Viptak, Dd. 72, 6.

Viraf, priest, Ap. 397, 398.

Visparad, book, Dd. 39, 1; service,
Dd. 45, 6; 81, 13.

Vistasp, king, Dd. 78, 2n; 90, 8 n;
Ap. 373, 380, 444; earth of,
Ap. 436. See Kai-Vistasp.

— yast, book, Dd. 47,1n; Pahlavi,
Ap. 392 n.

Vivangha, man, Dd. 87, 95; 39,
16.

Vizarash, demon, Dd. 80, 4; 32,
4,73 87, 443 Ep. Il, v, 13 0.

Vobu-fryan fire, Dd. 17, 18 n; 48,

34}. .

Voh@-gaona, scent, Ap. 446 n.

— kereti, scent, Ap. 446 n.

Vohfiman, angel, Dd. 3, 13, 14, τό,
17; 7,73 14, 2; 31,5, 11; 40,
2; 48, 1n; 72, 1on; 94,1 n;
Ep. 1, iii, 1; Ap. 415, 4433
man, Ap. 393.

Vohfiman’s garment, Dd. 89, το:
40, 2n; 48, 9.

Vériibarst, region, Dd. 86, 5.

Vérfigarst, region, Dd. 36, 5.

Vouru-nemé, man, Dd. 36, 4 n.

— savé, man, Dd. 86, 4 n.

Weevil, origin of, Ap. 419.

Westergaard, Prof., Int. 15, 29; Dd.
48, 25n; Cor. 479.

Whirlwinds, Dd. 93, 7-9.

Wide-formed ocean, Dd. 17, 18 n;
92, 2,5. See Ocean.

Wife, only child, Dd. δά, 13 n; pri-
vileged, Dd. δά, 9,131; 55, 23
56, 2,8; 58, 3; 62, 3, 4; 81,
4; serving, Dd. 56, 4 n, 7.

Will (testament), Dd. 54, 9; 62, 3.

Wind, angel, Ap. 372 n; demon, Ap.
372, 376, 377-

Wine-drinking, Dd. 50, 3 ; 51, 1-11.

— selling, Dd. 50, 1-4.

INDEX.

477

Wisdom, acquired and instinctive,
Dd. 40, 3; Ap. 409.

Witchcraft, Ap. 417, 430,

Witches, Dd. 24, 5; 87, 55, 56; 39,
11; Ap. 384, 418-420, 424,
428,

Wives, five kinds, Dd. δά, g n.

Wizards, Dd. 72, 8; Ap. 384, 420,

424.

Worst existence, Dd. 14, 7; 38, 3;
41, 5, 6.

Worthy of death, Dd. 41, 3,5; 42,
6; 57, 2,4; 76,2; Ep. Ill, 19;
Ap. 392, 408, 417, 424, 426.

Yakbmdyitisad, chief, Dd. 90, 3, 8 n.

Yasna, book, Dd. 89, 1n; Ap. 384n;
rite, Dd. 45, 6n; 48, 26n;
Ep. II, ix, ron. See Quota-
tions. ᾿

— haptanghiiti, Ap. 371 n.

— Pahlavi, Ap. 394, 428. See Quo-
tations.

Yast6, see Ceremony.

Yath4-ah@-vairy6 formula, Ap. 371n,
386 ἢ, 448, 454. See Ahunavar.

Yazdakard, king, Int. 14; Ep. III,
21.

Yazdin, see Angels, Sacred beings.

— panak, man, Int. 25; Ep. I, xi, 6,
10.

Yazisn, see Ceremonial.

Yénhé-hatam formula, Ap. 371 ἢ.

Yim, king, Dd. 2, το; 86, 2; 87, 35,
80, 94 η, 95; 39, 16, 22, 23, 28;
65, 5; Ap. 418, 419; his en-
closure, Dd. 87, 95.

Yimak, queen, Ap. 418, 419. -

Y6st6, chief, Dd. 90, 3, 8n; Ap.
411.

Yd4n-Yim, priest, Int. 13; Dd. 0;
1,1; 94,13; Ep. I, 0, iii, 10,
vii, 5, xi, 123 11, 0, ix, 1a; 11],
0, 1, 2, 21.

Z4d-sparam, priest, Int. 13-16, 19,
25-27; Ep. I, 0, i, 2 n, ii, 6n,
iv, 7 n, 8n,v,1n, 5 ἢ, 7 ἢ, x, 3 ἢ,
13n, xi, 3 π, 10n; II, ο, i, 2n,
70, 12, ii, rm, v, 3 Π, 14 1,
vii, 2 n, ix, 8n; III, 2, 17; Ap.

394, 4.55.

Zairik, demon, Dd. 87,52; Ep. I, x,9.

Zand, Dd. 1, 7; 46, (2;) 66, 1, 3;
Ep. I, iv, τα; II, iii, 14 n, ix, το.

Zarafist, apostle, Dd. 1, 23n; 2,
(10,) 11m, 12; 4, 6; 48, 16,
30; 04,14; Ep. II, i, 14, v, 115
Ap. 369, 386, 410, 444m; ad-
dressed by evil spirit, Dd. 72,
5n; Avesta of, Ap. 447; blessed
(yast6-fravahar), Dd. 48, 30;
his early home, Dd. 21, 2n;
his origin, Dd, 48,16; law
of,” ee II, iv, 1, 23 perfect
(pashim), Ep. II, ix, 15; III,
23; preaches, Ap. 412, 413;
righteous, Dd. 87, 36; sees
Keresasp, Ap. 371-373, 379-
381; slain, Dd. 72, 8n; talks
with Afiharmazd, Dd. 7,7; Ep.
1, iii, 8, vii, 10-123 II, i, 10;
Ap. 381, 415-417, 419-423, 431,
436, 437, 455; the Spitaman,
Dd. 4, 4; 18,3; 86, (25) 87,
43; 89, 19, 23; 84, 14; Ep. I,
iv, 3,x, 9; II, vi, a, ix, 14; LI,
a2; Ap. 379, 380n, 432.

— supreme, Ep. I, iv, 11.

— the club-footed, priest, Int. 26;
Ep. I, i, 13.

Zareméya, month, Int. 24; Dd. 81,
14.

Zarm4n, demon, Dd. 87, 44, 52.

Zindah-rav4n rites, Dd. 81, 1 ἢ.

Zér, see Holy-water.

Zoroastrian religion, Int. 14.

Zoroastrians, Int. 14.

Z6t6, see Priest, officiating.

Digitized by Google

CORRECTIONS.

P. 66, line 15; p. 67,1. 7; for ‘Mitr6’ read ‘ Mitré.’

P. 108, lines 1, 3, for ‘the Supreme Being’ and ‘the Being’ read ‘God
(yédat6),’ and cancel note 1.

P. 109, note 2, add ‘ Malkés has also been read Markfis and traced to
Av. mahrkfis6 (see Fragment VIII, 2 in Westergaard’s Zend-
Avesta, p. 334), which appears to be the title of some demon,
regarding whom very little can be ascertained from the text that
mentions him.’

P. 143, 1. 123 145, 1. 6; 150, note 6; 252, 1.6; 289, note 2; 318, Il. 26,
273 346,1. 24; for ‘AtGr’ and ‘ AtGrd’ read ‘ Atfir’ and ‘ AtGré.’

The following emendations depend upon the meaning to be attached
to the word vaspéharak, or vaspdharak, which in Mkh. I, 7 was
traced to Pers. ba, ‘ with,’ and sipihrah, ‘sphere, world, universe,’ and
supposed to mean ‘ world-renowned,’ being rendered by vikhyatimatin
Sanskrit. The objections to this etymology are that Pers. ba is Pahl.
avak (not νᾶ), which is nearly always replaced by Huz. levatman,
and that vaspfihar appears to be the correct form of the word vasp4r,
which explains the Huz. barbét{, literally ‘son of the house’ in the
Pahlavi Farhang (p. 9, ed. H.); the latter word having been the highest
title of the Persian nobility, probably confined to the heads of seven
families (see Néldeke’s Geschichte der Perser und Araber zur Zeit der
Sasaniden, pp. 71, 501). Such nobles are called barbétin in the Ha-
giabad inscription, line 6, and vaspfharakan in the Naqs-i Rustam
inscription, line 6; they may perhaps be styled ‘princes,’ and their title,
vaspGhar, may be traced to the ancient Persian equivalent of Av. visé
puthra (Vend. VII, 114), literally ‘son of the village or borough.’ It
may be noted, however, that the word ‘sphere’ does really occur in
a form very similar to this title, in the word aspiharakanikih, ‘as
regards the spheres,’ in Dd. 69, 4.

P. 78, Il. 11-13, read ‘But those who are the more princely (vaspQ-
harakaniktar) producers of the renovation are said to be
seven...’

P, 91, ll. 11, 12, read ‘,. . and he made the princes (vasp@harak 4nth&)
contented.’

480 CORRECTIONS.

P. 172, Il. 26, 27, read ‘. .. a minder of the princes of the religion (din-
vaspfiharak4n3), the angels, and with pure thoughts .. .”

P. 262, Il. 15, 16, read ‘... and its position is most princely (vasp4-
harak4aniktar).’

P. 281, ll. 17, 18, read ‘On account of the princeliness (vaspGhara-
kanth) of the good people of Khvaniras ...’

P. 289, ll. 14, 15, read‘... 1 am more applauding the princes (vaspQ-
harak&an6-zahtar) about the property of the profession . . .

P. 306, ll. 23, 24, read‘... to keep in use the equal measure which is
more the custom of his own superiors (nafsman vaspfhara-
kantar).’

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October, 1882.

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