7S
,il
:ij,|!;!:t:
m
m'i'M
mm m.
mf •;;;i;tss
!i!
766 Broadwav-
m '
A'
^K »«
1'
*'••
-
'
1^
it
PRINCETON,
J.
B^ 1010 .S3 . V.18 ^est, Edward wn,^ William, 18241905. Pahlavi texts i
A5^^,.
%
''«'W N.
^
'^-.^iftl
"^HtKEMl
'^,
.
/^^i
'
.oiV ^4''^ -<<'*
:
'^
tf
-*"-
'•
'
.nc
'<:1>f y '.If
s.
•
,
r,
,('
•'•1
»',
W
.
'.
"
!•'
'U
-t'-
ij;,..-'.,.'*
mre sMWNWWBt-^.'
A
THE
SACRED BOOKS OF THE EAST
[18]
Uonlion
HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE 1
PATERNOSTER ROW
THE
/ 'sacred books of the east TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED .
F.
BY
V
MAX MULLER
VOL. XVIII
AT THE CLARENDON 1882
[All
rights reserved'l
PRESS
PAHLAVI TEXTS v/
1/
\
TRANSLATED BY
E.
W.
WEST
PART
THE
dAz^istAn-I dInIk
II
and the epistles
OF MANt)5^lHAR
AT THE CLARENDON PRESS 1882
\_All rights reserved '\
CONTENTS.•^^:,,,^..o'' INTRODUCTION. 1.
2. 3.
4.
General Remarks
.
.
•
The Da
.
-Ia .
•
>^"
rvV
xsv*^
cl^»
^
,
xiii
•
^^''^
^fea^—adtfj^^^
........ .....
xxv xxviii
Abbreviations used in this volume
xxxi
TRANSLATIONS.
DAADISTAN-I T^* DiNIK
I
1.
Introductory
3
2.
Why a
A
A
righteous
or worldly 3. 4.
5. 6. 7. 8.
9.
^
........
man .
better than
is .
.
all
.
creatures, spiritual .
.
.
.11
Why a righteous man is created, and how he should act 15 Why a righteous man is great .20 How temporal distress is to be regarded .22 Why the good suffer more than the bad in this world 23 Why we are created, and what we ought to do -25 .
.
.
.
.
.
.
.
.
Whether good works done for the dead differ from those ordered or done by themselves
How
they differ
far
.
.
.
in effect .
.
.
.
.
.
.
.26 .28 -29
10.
The growth
of good works during
11.
Whether
growth of a good work be as commendable
12.
Whether
13.
Whether one is made responsible for all his sins and good works separately at the last account, or only for
14.
The angels who take account of sin and good works, and how sinners are punished The exposure of a corpse does not occasion the final
the
as the original
their
15.
it
good work
life
.
eradicates sin equally well
balance
.
.
.
.
.
.
.
.
.
.
.
-30 '3° -31
......
departure of Hfe, and is meritorious Whether the soul be aware of, or disturbed being gnawed .
16.
.
.
,
.
32
-34
by, the corpse ^
.
36
.
CONTENTS.
VI 11
17.
Reasons
18.
How
19.
Whether departed
20.
Where the souls of the righteous and wicked go The Daitih peak, the K'mv2id bridge, and the two
2
1
for the
the corpse
exposure of corpses
and bones are souls can see
of departed souls 22.
Whether the
23.
How
24.
Where a
the
life
Where
26.
27.
The The
28.
Why
44
and what
it
.
.
does next
does next
first .
nature of heaven and
its
nature of hell and
punishments
its
.
.46
.
paths
-47
.
when a righteous man
a wicked soul stays for the
death,
.
.
righteous soul stays for the it
-38
.
43
departs from the body
and what
.
•
.
spirits are distressed
after death,
25.
.
.
be disposed of
Auharmas^ and Aharman
to
pleasures
three nights
first
.
.
-So
.
three nights after .
.
.
.
.
.
.
.
.
.
.
'55 .56 •
.
.58
.
30.
31.
How
32.
How
third night
from a death
and does there
34.
.
.
there
hell,
and what
The position and subdivisions of hell The two ways from the Daitih peak that of
it
.
;
to heaven,
and
that of the
wicked to
The
36.
The The
finds
.
till
-7^
.
the resur.
preparers of the renovation of the universe contest of the
till
The
effect
39.
40.
On
for
80
.
.
.
.
.
.120 .122
and thread-girdle, grace before and and cleansing the mouth before the after-
the sacred shirt
grace
42.
supreme heaven
wearing the sacred thread-girdle
after eating,
41.
.......
of doing more good works than are necessary
for attaining to the
Reasons
76
.77
.
good and evil spirits from the creation and the condition of creation after
the resurrection,
the resurrection 38.
7°
-74
.
rection
37.
63
and
the righteous
hell
continuance of mankind in the world
35.
finds
it
.
60
.61
.
....... ........
a wicked soul goes to
suff'ers
33.
.
.
a righteous soul goes to heaven, and what
57
for
Why Srosh must be reverenced separately from other angels Why three sacred cakes are consecrated at dawn after the
29.
50
-Si
.
.
ceremonies in honour of Srosh are performed
the three days after a death
dies
'
.
The sin of apostasy, and how to atone for it The good works of him who saves others from
.
.
.
133
.136
apostasy
139
CONTENTS.
IX
CHAP.
43.
PAGE
,
The
distance at which the
fire
can be addressed, the use
of a lamp, and the proper order of the propitiatorydedications, 44.
Whether a
when consecrating a sacred cake .141 priest who is employed to perform .
skilful
ceremonies, but
not
is
officially
the priest of the dis-
should be paid a regular stipend
trict,
45.
The
46.
When
47.
Whether a
.
.
.
.
separate duties of priests and disciples
.145 •
151
a priest can abandon the priesthood to obtain a
Hvelihood
.
priest
.
.
.
who knows
the
.
.
A vesta,
.
or one
•
i53
who
understands the commentary, be more entitled to the
foremost place at a sacred feast
.
48.
The advantage and proper mode of
49.
Whether
50.
Whether
51.
The
52.
Whether
ceremonial
.
.
be lawful
it
to
.
.
.
to raise the price for the sake of profit
be lawful to
it
drinking
Whether
54.
Whether
.174
.
infidels
.
.
.
it
deposit,
be lawful
.
.178
.
is
bound
to deliver the .
wheat .
if
.180
to sell cattle to those of a different
182
religion
.
176
bargains to deliver wheat in a month,
market-price has risen enormously
53.
.
wine to foreigners and
.
.
man who
and takes a its
-159
long, so as
it
drunkenness, and what constitutes immoderate
sin of
a
sell
the
.
.
.
buy corn and keep
'155
.
celebrating
a
man
without a son can give away his pro-
perty to one daughter inheritance,
on
the laws of
his death-bed;
and when an adopted son must be ap-
pointed, in such a case
.
.
.
.
.
.183
59.
Whose duty it is to order the ceremonies after a death 187 The laws of adoption and family-guardianship .188 Those who are fit, or unfit, for adoption .190 The three kinds of adoption .191 The least amount of property that requires the appoint-
60.
The
61. 62.
The The
63.
Whether
55.
56. 57. 58.
.
.
.
ment of an adopted son sin of not appointing an adopted .
ing a dishonest one
.
.
.
.
.
.
.
.
.
.
.
.
and
it
.
.192
......
merit and demerit of family-guardianship
laws of inheritance
.192
son, or of appoint-
.
.
193 194
be lawful to seize property from foreigners
infidels
196
CONTENTS. CHAP.
PAGE
65.
The The
66.
Regarding the cost of religious
64.
and Mashyayoih
origin of Gayomar^f, Mashyaih,
origin of next-of-kin marriage
fees
.
.
priest's
...... ....
can be reduced when others
will
197
.199
.
and whether a
rites,
.
take less
.
.
201
71.
The cause of the rainbow 210 The cause of the phases of the moon 210 The cause of eclipses .212 The causes of river-beds -213 What things happen through destiny, and what through
72.
The
73. 74.
him who commits unnatural intercourse .216 Whether the stench of such intercourse reaches the sky. 220 Whether that stench disturbs the archangels .221
75.
Whether the angels
67. 68.
69. 70.
.
exertion
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
Whether
it
78.
adultery
79.
The
sin
such intercourse
.
.
.
is
is
kill
.
.
.222 .223 .224
.
.
.
how one can atone full
at
.
.
such a sinner
a heinous sin
heinous, and
is
of not repeating the
(when one for
such a sinner from the dead
be a good work to
Why Why
77.
.
.
raise
the resurrection 76.
.214
seven heinous sinners, and the necessity of avoiding
for
it
.
227
grace before drinking
able to do so), and
how one can
atone
233
it
80.
Regarding him who does not order ceremonies
81.
About the ceremonies for the living soul 237 About him who pays for ceremonies and him who takes the money without performing them .242 Whether a priest must undertake all religious rites 244 Whether gifts to the priesthood for ceremonies can be
82.
.
.
83. 84.
.
diminished or increased
..... ....
.
86.
The advantages of increasing such gifts The harm of diminishing such gifts
87.
Why
85.
88. 89.
it is
good
to give
such
gifts
.
About the cost of religious rites in Pars Whether when a man has once resolved Pars, with gifts for the priesthood,
him 90.
The
91.
The The
to
send another
man
with the
it
gifts
.
.
.
.
.
.
to
go
.
245 246 248
.249 .250 into
be lawful for .
.
•
254
seven immortal rulers in the region of Khvaniras
nature and material of the sky
-255
....
before the coming of the good religion
92.
237
.
.
course and benefit of the water of Arekdvisur
.
259 262
XI
CONTENTS.
PAGE
CHAP
from the ocean
93. Tijtar's seizing of water
Conclusion
.
.
•
•
Epistles of MANWi^iHAR Epistle
To
I.
the
upon
it
•
•
•
.264 .209
.
.
•
.277
Apaosh
the earth, and his conflict with
94
to rain .
.
good people of Sirkan.
1.
Introductory compliments, acknowledging receipt of a
2.
Deploring the
3.
Excusing any defects
complaining
fiend,
epistle
false
.
.
.
•
^19
'
•
opinions in circulation, owing to the
about the purification ceremonies
.
.282
.
in this epistle for various reasons
286
detailed 4.
Deprecating the disuse of the Bareshnum ceremony, as decreed by his brother ; such disuse being contrary to scripture
and the commentaries
.
.
.292
.
5.
Alluding to the one-sided view of the opinions of the
6.
commentators adopted by the decree they had sent Discussing the different statements of the commentators
298
.
as to the
number of
purifiers
and washings
.301
.
...•••
7.
Discussing the proper quantities of liquids to be used,
8.
and the 300 pebbles Regarding the stirring up of the
when
bull's urine
as mentioned in the Sakat/um Nask Deciding that the commentary which teaches the most efficient mode of purification is to be followed, when .
9.
there are 10.
no
.
special reasons for acting otherwise
•
309
.
312
Reserving other matters for special instructions' to the priests, but warning them not to obey the decree now
denounced 11.
3°4
fetid,
.
.
.
•
.
•
•
•
320
with benediction and date
Epistle 1.
II.
To
his brother,
Acknowledging receipt of a former ing the
arrival of complaints
reprehensible decree 2.
3^"
Arranging for the enforcement of his decision, until he can write further, or come himself; and concluding
.
Disapproving of the decree and the commentaries, likely
as
the
.
its
Za^-sparam.
epistle,
and announc-
about his brother's •
•
mode
whose exact agreement
simultaneous
•
•324
of dealing with
particular conjunctions of the planets
is
of
occurrence .
as unseveral .
•
33^
CONTENTS.
xu
PAGE 3.
Exhorting him not to seek for new
4.
Reasserting
strictly to
rules,
but to adhere
the old customs his
336
opinions, and
against
protesting
the
....
notion that the decree was in accordance with the practice of 5.
all
the purifiers in Iran
Commenting upon
......
had been prepared, and the sulting from it
evil
consequences re-
.... ....
Persuading him to remain steadfast in the
7.
Explaining that he had previously written to Sirkan, and
would
him
shortly
if
he should not
come
in
purifiers
his general epistle to all of the
Mentioning
and describing the
Iran,
faith,
348
there himself; but ordering the
appointment of proper 8.
343
.
and
6.
threatening
341
the secrecy with which the decree
good
350
religion
consequences of
evil
....
continued disobedience, including the possibility of his 9.
own
retreat to foreign lands
Giving further instructions
352
for satisfying the discontented,
........
and opposing the heterodox; and concluding without date
Epistle
To
III.
all
of the good religion in Iran.
354
For-
bidding the substitution of a fifteenfold washing for the
Bareshnum ceremony; and dated
a.y.
250
(a. d.
881)
359
Appendix
367 Keresasp
369
The Nirang-i Kustl III. The meaning of Khvetuk-das IV. The Bareshnum ceremony
383
I.
Legends
relating to
II.
.
389 431
.
V. Finding a corpse in the wilderness
455
Index
459
Corrections
479
Transliteration
of
Oriental
Alphabets
Translations of the Sacred Books
adopted
for
of the East
.
the
.481
INTRODUCTION.
I.
The
General Remarks.
Pahlavi texts selected for translation in this volume all others by the peculiarity that both
are distinguished from
the
name and
station of their author
and the time
in
which
he lived are distinctly recorded. His name, Manuj/^ihar, son of Yudan-Yim (or Quondam), is mentioned in each of the headings and colophons to the Da^istan-i Dinik and the three Epistles attributed to him. He is styled simply aerpat, or priest,' in the headings of Eps. I and II, and aerpat khurt^ai, or 'priestly lordship,' in that of Ep. HI; but he is called the ra^, 'pontiff, or executive high-priest,' of Pars and Kirman, '
and the farma<^ar,
'director,' of
the profession of priests,
in the colophons to Dd. and Ep. II
;
and we learn from
Dd. XLV, 5 that the farma^ar was also the pejupat, or 'leader' of the religion, the supreme high-priest of the Ma^-^a-worshipping
faith.
we
from Ep. I, iii, lo, vii, 5, that his father, Yudan-Yim, son of Shahpuhar, had been and his own sucthe leader of the religion before him cession to this dignity indicates that he was the eldest
Regarding
his family
learn,
;
surviving son of his father, who, in his
declining years,
have been assisted by his advice (Ep. I, iii, 11). We also learn, from the heading of his second epistle, that Za^-sparam was his brother, and this is confirmed by the language used in Ep. II, vi, i, ix, 6, and by Za<^-sparam
seems
to
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
Manuj-/('ihar in his'
Shortly before these epistles were written, Za^sparam appears to have been at Sarakhs (Ep. II, v, 3), '^^
epistles.
^<
PAHLAVI
xiv
"fEXTS.
the extreme north-east of Khurasan, where he probably
came
in contact
with the Tughazghuz (Ep.
II,
13)
i,
and
adopted some of their heretical opinions, and whence he may have travelled through Nivshahpuhar (Ep. II, i, 3, note) and Shiran- (Ep. II, v^ 3, 4) on his way to Sirkan to take up his appointment as high-priest of the south (Eps. I, heading,
II,
i,
4, v, 9, vii, i, viii, i, Zs. I, o).
Soon
after his
he issued a decree, regarding the ceremonies of purification, which led to complaints from the people of that place, and compelled his brother to interfere arrival at Sirkan
by
him with deprivation
writing epistles, threatening
of
and the fate of a heretic (Eps. II, viii, 2, 3, That Za^-sparam finally submitted, so far as III, 17-19). not to be deprived of his office, appears from his still office
(Ep.
I,
xi, 7)
retaining his position in the south while writing his Selections (Zs.
I,
o),
which must have been compiled at some from the excitement of active and
free
period,
later
hazardous controversy. The age in which Manuj-^^ihar lived
is
decided by the
date attached to his third epistle, or public notification,, to the Maxr
month
;
which date
is
the third
of the year 250 of Ya^c^akar^ (Ep. Ill, 21), cor-
responding to the interval between the 14th June and 13th July A. D. 881 at which time, we learn^ he was an old man ;
(Ep.
II, ix, i),
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-
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 religious customs he describes, and those upheld by Zoroas-
trian religion a
;
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 knowtrians of the present time,
;
ledge of existing religious customs
change has been
less
among
the Parsis, the
than in any other form of religion
during the same period.
The
manuscripts containing the writings of Manuj-i-ihar
XV
INTRODUCTION.
Europe by the codex No. ^S of the collection of Avesta and Pahlavi manuscripts in the University Library at Kopenhagen, the other repreare of two classes, one represented in
by No. 14 of the Haug Collection
sented
of
similar
manuscripts in the State Library at Munich, which two
manuscripts are called
K35 and M14,
respectively, in this
by
In the former of these classes, represented
volume.
K35, the Da^istan-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-
and being followed by a third about the same age and extent Dinik, which includes the Epistles of
bling a Pahlavi Rivayat
;
series of similar writings of
as the Da<^istan-i
Manu^Z'ihar and the Selections of Za<3?-sparam.
In the
latter class of manuscripts, from which M14 is descended, the text of the Dart'istan-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 suit his
own
and mutilating the text
limited comprehension of
to
it.
The codex K35, which was brought from
Persia
by the
Westergaard in 1 843, is one of the most important 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 Da^istan-i Dinik and the Epistles of Manui-^ihar though But this date can its date has been lost with its last folios.
late Professor
;
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
^
One
reason for supposing that this colophon was so copied
the loss of the end of this colophon in
followed by another colophon, as
is
BK
is
that
Another reason allows us to assume that
does not seem older than the date mentioned in
it.
often the case in copies of old
is it
MSS.
K35 that
was
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.
PAHLAVI TEXTS.
XVI
completed by Mar^apan Fre
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
taining several false readings, which
proved by are
con-
its
clearly
due to
letters and accidental marks in K35. And that was copied direct from that codex is proved by the last words of thirty-two of its pages being marked with interlined circles in K35, which circles must have been the copyist's marks for finding his place, when beginning a This copy of K35 fresh page after turning over his folios. 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-
mis-shapen it
;
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. Tehmuras 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 237 folios, though seventy folios are missing In its at the beginning and about fourteen at the end. 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 BK 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 ;
'
Yudan-Yim, about the formation
of
men
out of body,
life,
XVU
INTRODUCTION.
and soul' (see Zs. XI, lo, note), some copy of these 'sayings' was written by Gopatshah Rustom Bandar Malka-mar(^an This Gopatshah was evidently a in the land of Kirman. brother of Vahrom, the grandfather of the Mar^apan 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 highpriest 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. Ill, 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. Dhanjibhai Framji Patel of Bombay.
From what
is
appears to
it
stated, concerning the contents of this codex,
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
;
Da(^istan-i Dinik, as appears
below, but
how
from the copies described is not stated. It may,
the codex concludes
however, be supposed that series of writings as
is
it
found
contains as in the
much
manuscript
of the third J,
a copy of
Ep. II, vi, 2. this codex which ends This manuscript J belongs to the library of Dastur in
Jamaspji Minochiharji at the
as
it
same point
has been examined,
Bombay; it
codex
it
commenced
contains the
There
originally
just described, and, so far
same
altered text of
doubt that was originally copied from that codex, but a considerable
the Da^istan-i Dinik. it
in
as the
is,
therefore
little
some doubt about this period. Dastur Peshotanji mentions thirty 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 Khurdad, a.y. ii88' (21st December ^
There
is
or forty years, but in the
1818, according to the calendar of the Indian Parsis), showing that the codex
must have been [18]
at least sixty-four years in
Bombay.
b
;
PAHLAVI TEXTS.
XVIU
portion of the additional matter at the beginning of
has been prefixed to
it
The
at a later date.
of this copy, extending to Ep.
I, vii,
BK
oldest portion
bears a date corres-
4,
ponding to 21st December 1818; the date of a further portion, extending to Ep. II, vi, 2, corresponds to 12th February 1 841 and a third portion copied from BK, at the ;
beginning of the manuscript,
Another copy of contained in
it,
is still
more
recent.
this codex, or of the Dsidistan-i
Dinik
exists in the library of the high-priest of
Bombay and from this copy the text of the Dinik contained in 14 was transcribed. This latter manuscript consists of two volumes, written
the Parsis in
;
M
Darf'istan-i
first volume containing and the second volume Chaps.
1865 and 1868, respectively; the
in
Chaps.
I,
I
-XXXVII,
XXXVI, i-XCIV,
9,
15 of the altered text of the Da^istan-i
Dinik.
Other copies of the Dac/istan-i Dinik, which have not been examined, are to be found in India, but, unless descended from other manuscripts than K35 and the abovementioned codex recently belonging to Mr. Dhanjibhai Framji, they would be of no further use for settling the text.
Of the manuscripts above described been available
the following have
for the translations in this
volume
:
— K35
Dinik and the Epistles BK for for the whole of the Da^^istan-i Dinik alone
for the wdiole of the Da<^istan-i
M14
;
i-VI, 3\ X, 2-XIV, s^ LXXXVIII, 9-XCIV, 15, Dd. the whole of the Epistles, the legend about the soul of KereI,
sasp (see pp. 373-381), and the extracts from the Pahlavi Rivayat in these codices relating to Khvetuk-das (see pp.
415-423); and J for Dd.
LXXXIX, *
The
*
No
I
I,
i-XXXIX,
\ XCI, 7-XCIV,
15,
Ep.
10 I,
3; i,
LXXXVIII, 9i-II, ix,
7^ the
text of Chaps. VI, 3-X, 2 has been lost, and recently supplied from J. copy of the inteoTiediate 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. * Chaps. LXXXIX, i-XCI, 7 omitted. ' Ep. II, vi, 2-ix, 7 being copied from BK and wrongly inserted in Dd.
XXXVII,
33 (see p. 89, note
5).
INTRODUCTION. legend
about Keresasp, and
the
XIX extracts
relating
to
Other manuscripts, used for the remaining extracts translated in the Appendix, will be mentioned in Khvetuk-das.
§
this introduction.
4 of
The
existence of two versions of the text of the Da^is-
would have been a source of much perplexity 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 tan-i Dinik
to the translator,
difficulty in
understanding the involved phraseology of
There are, undoubtedly, some corrupt words and passages in K35, where the revised version may be Manuj-Z'ihar.
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. these circumstances it has been the duty of the
Under
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
of Manuj-^ihar
writings
are certainly difficult to
from the involved and obscure style he but also from the numerous compound epithets he uses, which are not easy either to understand with certainty, The only other Pahlavi or to express clearly in English. translate, not only
affects,
writings that approach brother, Za^^-sparam,
book of the temporary
Dinkar
them
in difficulty are
those of his
and those of the author of the third who seems to have also been a con-
To a certain extent, therefore, an may have been a failing of the age
writer.
involved
which and horhe lived and his works, being of an epistolary tatory character, would naturally be more abstruse and style of writing
in
;
but much of the obscurity 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
idiomatic than simple narrative of his style must
;
still
rambling writing.
When to the difficulty of tracing the thread of an argument b
2
;
XX
PAHLAVI TEXTS.
through the involved obscurity of the text is added the by the ambiguity of many Pahlavi
perplexity occasioned
words,
it
likely to literal
can be readily understood that no translation is be even approximately accurate, unless it be as
The
as possible.
avoid enough
translator has to
the shape of false constructions and incorrect
in
pitfals,
readings, without risking the innumerable sources of error
by the
offered
alluring by-paths
of free translation.
If,
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
therefore, the reader should
the
in
italicised
word
Occasionally,
translation.
the
also,
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
original
is
translated.
Some endeavour
has likewise been
made
to
introduce
greater precision than has hitherto been attempted, in the transliteration
of Pahlavi
advantage of the
italic
and names, by taking
words
system, adopted for this series of
Sacred Books of the East, not
only for distinguishing
and
variations of sound (as in the use of g, k,
sounds of
j,
soft ch,
and
s for the
sh, respectively, in English),
also to indicate the use of particular Pahlavi letters,
but
when
more than one of nearly the same sound. Thus, / and r its sound is represented by ^ t u, or by they are represented by ) n, v, \ Av. o and sd where s where they are represented by ^ ^ If, in addition to letters are represented by si a. particulars, the Pahlavi scholar will remember that
there are
d
used where
is
where V and those these
;
;
the uncircumflexed vowels are not expressed in Pahlavi characters,
and the vowel o
is
expressed, he will find no
particular difficulty in restoring
words to
any of the
transliterated
by merely
following the
their original character,
INTRODUCTION. ordinary rules of Pahlavi writing.
mode^
XXI
Without some such
of distinguishing the different Pahlavi letters used
would be practically impossible to any word, new to the reader, And even the system here to its original Pahlavi form. adopted requires the addition of a and a to represent the vowel jj a, a when one of its turns is omitted in writing
same sound,
for the
it
restore the transliteration of
(as in rt)ju
^
ad
the sound of
The
dv, used for ^li ap, af
rtp,
in, &c.),
;
J0 adin used for y when it has
and of j or 7 to represent
g or
English
j,
*>
in order to distinguish
it
from
general reader should, however, observe that these
merely matters of writing, as now be fully There is every reason to details.
niceties of transliteration are
the exact pronunciation of Pahlavi cannot ascertained in
all
its
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 transliteration 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
With regard to the Persian mind the fact that Pahlavi was the immediate parent of modern Persian, we shall naturally accept the modern Persian pronunciation (stripped of its Persians used to read them.
words,
if
we
call to
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 But the pronunciation of words evidently derived directly from the Avesta, as is the case with many religious terms, must clearly depend upon the Persian or the Avesta.
^
Dotted
letters
might be used,
if
available, instead of italics
;
but they are
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
liable
a dot, which was invisible on the proofs, will sometimes appear under a wrong letter in the course of printing.
PAIILAVI TEXTS.
XXll
Avesta orthography, so far as the alteration in spelHng 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 term cisions,'
is
The
DAz>iSTAN-i Dinik.
Da(iistan-i Dinik,
'
religious
modern
comparatively
a
opinions
name
or de-
applied
to
ninety-two questions, on religious subjects, put to the high-
and his answers to the same. These appear to have been sent in an epistle from Mitr6-khurshe<'/, son of Aturo-mahan, and other Ma.sda.worshippers (Dd. heading and I, 2}, and were received by priest Manui-Z'ihar,
questions
Manuj-y^ihar, note), in the
was not
who was
the leader of the religion (Dd.
month of July
or
August (Dd.
I,
17);
10,
I,
but
it
September or October, after he had returned to Shiran 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
till
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 Manuj-/^ihar 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, I, it seems likely that they were not ;
inhabitants of that province
;
but this conclusion
confirmed, though not altogether contradicted, ther allusions to Pars in Dd.
With regard
LXVI,
to the date of this
conclude, from
the less
Manui-zl'ihar in his reply
I,
hardly fur-
LXXXVIII, i. correspondence we may 3, 15, 21,
authoritative
(Dd.
is
by the
assumed by compared with 17-19), that he was tone
5-7, 11), as
that adopted in his epistles (Ep. Ill,
man when he composed the Da<^istan-i Dinik than when he wrote his epistles we may, therefore, probably assume that the Da<^istan-i Dinik was written several a younger
;
years before A.D. 881.
;
XXIU
INTRODUCTION.
Although the subjects discussed in the Da<^istan-i Dinik cover a wide range of rehgious doctrines, legends, and duties, they cannot be expected to give a complete view of the Ma5:<:/a-worshipping religion, as they are merely those matters on which Mitro-khurshe^^ and his friends enterIt is also tained doubts, or wished for further information. 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
some
character, are arranged, to
subjects they refer
order
:
—The
to,
miscellaneous
which are taken
in
the following
righteous and their characteristics
poral distress of the good
good works and works to be rendered
;
;
the tem-
why mankind was
;
their effects
;
their
in
extent, according to the
created
the account of sin and good
the exposure of corpses and reasons
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 for
it
;
;
between the good and evil spirits from the creation till the the sacred shirt and resurrection works of supererogation apostasy and its prevention the use of fire thread-girdle duties, payment, and at ceremonies, and other details ;
;
;
;
;
position of priests;
and unlawful trading definition
of
regarding ceremonies;
details in
drunkenness
corn, wine, ;
adoption,
and
rites
;
;
;
the causes
of the
and
guardianship,
the origin of
rights of foreigners and infidels mankind and next-of-kin marriage; the cost of
inheritance
lawful
with a
cattle,
rainbow, phases
religious
of the
moon,
and river-beds; things acquired through destiny and exertion; the sins of unnatural intercourse and adultery; imperfect prayer before drinking ceremonies and payments
eclipses,
;
the the seven immortal rulers before Zaratiut ; and rain of cause the and pure water, the source of sky,
for
them
;
storms.
In his
replies
to these questions Manuj-X'ihar displays
PAHLAVI TEXTS.
XXIV
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 priesthood, he is widely tolerant of all deficiencies in the conduct of the laity that do not arise from wilful persistence in
The
foreign notion that Ma^fl^a-worship
than Christianity
istic
writers, or for evil
sin.
reader will search in vain for any confirmation of the
spirits
asserted
by
any
is
usually
is
decidedly more dual-
shown
to be
by orthodox good and
allusion to the descent of the
from a personification of strangers to the faith.
'
boundless time/ as
No
to account for the origin of either spirit,
attempt is made but the temporary
character of the power of the evil one, and of the punish-
ment in hell, is distinctly asserted. Although Manui-/^ihar does not mention, in his writings, any of the lost Nasks or sacred books of the Ma^r^a-worshippers, except the Husparum (Dd. LXI, 3) and the Sakart^um (Ep. I, viii, i, 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 elsewhere regarding some of the legendary personages mentioned he hints in Dd. II, 10, XXXVI, 4, 5, XLVIII, 33, XC, 3 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
XXIV, 6, XXXIII, 2). The present translation of this work
bad enough
for hell
(Dd.
has been attempted. left
is
not the
first
Shortly before the late Professor
that
Haug
India he delivered a lecture on the Parsi religion to a
large assemblage of Parsis in at his desire the
sum
Bombay,
at their request,
and
of 900 rupis, out of the net proceeds of
the entrance-tickets sold, was ofi"ered as a prize for an edition of the Pahlavi text of the Da<^istan-i Dinik with a Gu^arati
and glossary. Some years afterwards this prize was awarded to Mr. Shehriarji Dadabhoy and Mr. Tehmuras Dinshawji Anklesaria, for their joint Gu^arati trans-
translation
lation of the work,
which
still,
however, remains unpublished
XXV
INTRODUCTION. want of funds, and
for
has, therefore,
been inaccessible to
the present translator.
The Epistles of Manu^^ihar.
3.
has been already stated (see pp. xiii, xiv) that Za^sparam, a younger brother of Manui-/lnhar, after having been at Sarakhs, in the extreme north-east of Khurasan, where It
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 Ma-S'^a-worshippers of that place that they wrote an epistle to Manui-Miar, complaining of the conduct of his brother (Ep.
I,
i,
2,
ii,
i).
In reply to this complaint, which was sent
by a
special
going to Shiran: and holding courier (Ep. I, i, 2), and a general assembly of the priests and elders (Ep. II, i, 11), Manuj-y^ihar wrote his first epistle, completed on the 15th after
March 881 (Ep.
I,
in
xi, 12),
which he condemned the
decreed by Za^-sparam, to whom he sent a confidential agent, named Ya^'^an-panak (Ep. I, xi, i, 2, 6,
practices
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 Ya^^an-panak was not very suc-
cessful
in
his
mission, as
we
general epistle (Ep. Ill) to Iran, in the following
sparam, and customs.
At
all
Manuj/^ihar writing a
the Ma^^a-worshippers in
June or July (Ep.
Ill, 21),
mode
of purification
ordering
an immediate
heretical the
as
find
the same time (Ep.
denouncing
decreed by Za^return to former
II, vii, 2, viii, 1)
he wrote
a second epistle (Ep. II) to his brother, as he had already
1
and
The is
city of
Kirman was
itself called Sirkan, or Sirgan, in the
evidently mentioned by that
name
in Ouseley's Oriental
middle ages, Geography,
work was clearly pp.139, 143. though the Sirgan of pp. 138, 141 of the same Which of these two towns was the Sirkan of these epistles, may, further south. therefore,
be doubtful.
PAHLAVI TEXTS.
XXVI
Ep. I, xi, 2, and^ after referring to an epistle which he had received from Za(^-sparam in the previous November or December, he proceeded to enforce promised
(now
his
in
lost)
by
views
entreaty,
and
preparations (Ep. Sirkan,
to
I,
He
of argument, contemplated making
also
xi, 4, II, vii,
3) for travelling himself
notwithstanding his age (Ep.
arrange the matters
Whether he
intermingling
judicious
a
threats.
in
II,
ix,
i),
to
dispute upon a satisfactory basis.
actually undertook this journey
is
unknown,
but that his brother must have finally submitted to his authority appears from Za<^-sparam retaining his position in the south, as
The matter
has been already noticed
(p. xiv).
between Za^/-sparam and the in orthodox Ma-cr(^a-worshippers may seem a trivial one to people of other religions, but, inasmuch as the ceremonial dispute
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
to
is
refraining from sacrifices to heathen gods
the
early Christian, or the
more
important than
infallibility,
the Hindu, or
was
Muhammadan.
any disputes
apostolic succession,
about
ritual,
to the Jew,
And much sacraments,
or observance of
the Sabbath can possibly be to any modern Romanist or Protestant.
In his
mode
of dealing with this
matter Manuj/^ihar
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 A his casual allusions to Zaratujt, the club-footed, and Aturopad in Ep. II, i, 13, v, 14, ix, ii; 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 condition of the Ma^^^a-worshippers after more than two
XXVU
INTRODUCTION. centuries
struggle
of ceaseless
with the ever-advancing
Muhammadanism which was destined to submerge them. Shiran", Sirkan, Kirman, Rai, and Sarakhs are still mentioned as head -quarters of the old faith and we are flood of
;
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 Kirman, who was told of assemblies at Shirans'
recognised as the leader of the religion (Dd. also learn, from Ep.
I,
iii,
the Ma-s-f/a-worshippers, in the habit of
that
when a
if
11, II, v, 14,
5).
not their high-priests, were
maintaining troops
high-priest
XLV,
;
We
that the leaders of
and, from Ep.
became very old
II,
still i,
9,
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. Maniu/^ihar even speaks of emigrating by sea to China, or by land to Asia Minor (Ep. II, 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-
(i\.D.
Nishahpuhar in Ep. I, iv, 15, 17 as the supreme and councillor of king Khusro Noshirvan 531-579), engaged apparently in writing commen-
taries
on the Avesta.
tion of
officiating priest
The
limits that of the Da(^istan-i
date of these epistles not only
Dinik to the latter half of the
ninth century, but also fixes those of the larger recension of
the Bundahii- and of the latest
revision of the Dinkar<^
within the same period, because it is stated in Bd, XXXIII, 10, II that the writer of that chapter was a contemporary
Yudan-Yim, and Atur-pac/, son of Hemid, the former of whom was evidently the brother of Maniu/('ihar, and the latter is mentioned in Dinkar*^ III, ccccxiii as the latest editor of that work. The actual compiler of a great part of the Dinkar^ (especially of the fourth and fifth books) was, however, the somewhat earlier writer Atar-frobag, son of Farukhuza^ (Dd. LXXXVIII, 8, Ep. I, iii, 9). The name of Nishahpuhar is also mentioned as that
of Za^-sparam, son of
PAHLAVI TEXTS.
XXVlll
of a commentator in the Pahlavi Vendidar/ and Nirangistan, which works must, therefore, have been revised since the
And
middle of the sixth century. the book of Arrt'a-Viraf /iim hy the refer that
enable
name
book
us, for
that
'
of Nikhshahpur,'
to the
the
(I, ;^s)
first
same
age.
as
we
are informed in
who call we ought probably to
there are some
These
epistles, therefore,
time, to fix the probable dates of the
most important Pahand from the relationship
latest extensive revisions of six of the lavi
works that are
of these to others
still
extant
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 jManui'/^ihar, further information than could
be given in the foot-notes has been added in the shape of an appendix. To a brief summar}- of the Avesta legends, relating to the ancient hero Keresasp, has been added a translation of a Pahlavi legend regarding the fate of his soul, in which This several of his more famous exploits are detailed. legend is found in the Pahlava Rivayat preceding the Da^istan-i Dinik in the manuscripts BK and J, and is evidently derived from the fourteenth fargar^^ of the Su<^kar Nask, whose contents, as described in the ninth book of the Dinkan/, 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 observaand partly from Gu^arati accounts of the rite. It having become necessary to ascertain with certainty whether the term 'next-of-kin marriage' was a justifiable
tion,
khvetuk-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
translation of
INTRODUCTION.
xxix
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 ofkhvetuk-das in dif'
ferent ages,
its
'
usual signification in Pahlavi literature
more accurately indicated by next-of-kin '
Some apology
is
is
marriage.'
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
Dinkarf/, 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 prejudiced 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
the influence that the priesthood possessed, in order to
all
recommend them, even
in the darkest ages of the faith. avoid such one-sided views of the matter, as well as to hinder them in others, has been the special aim of the
To
present translator in trying to ascertain the exact meaning of the obscure texts he had to deal with.
The translations from the Pahlavi Vendida<^, regarding the Bareshnum ceremony and the purifications requisite after finding a corpse in the wilderness, will be found necessary for explaining
many
allusions
and assertions
-in
the
Epistles of Manuj-y^ihar.
The
text followed in
Dinkar^
is
all
passages translated from the
that contained in the manuscript
now
in the
library of Dastur Sohrabji Rustamji, the high-priest of the
Kadmi
Bombay.
was written A. D. 1669, by Mulla Bahman in 1783. All other known copies of the Dinkar^are descended from this manuscript, except a codex, brought from Persia by the late Professor Westergaard in 1843, which contains one-fifth of the Dinkar<^ mostly written in 1574, and is now in the University Library at Kopenhagen. For translations from the Pahlavi Vendida*^ the text adopted, wherever available and not evidently defective, has been that of L4, a manuscript of the Vendida^ with sect of Parsis in
and was brought from Persia
It
to Surat
XXX
PAHLAVI TEXTS.
Pahlavi, Z.
and
P. IV, in the India Office
Library
in
The
date of this manuscript has been lost with
folio,
but
text
323-4.
is
A
in the
considerable portion of the beginning of
A. D.
T
this
manuscript has also been
modern
its last
same handwriting as that of three Kopenhagen and Bombay, which were written
its
others, in
London.
folios of
lost,
and
is
replaced
by
no particular value.
In conclusion, the translator must take the opportunity of thankfully acknowledging the kindness and readiness
with which Dastur Peshotanji Behramji Sanjana, the high-
Bombay, and Dastur Jamaspji Minochiharji Jamasp-Asa-na, of the same city, have always furnished him with any information he applied for, not priest of the Parsis in
only on those matters specially mentioned in the footnotes, but also
on many other occasions. E.
Munich, September, 1882.
W. WEST.
;
ABBREVIATIONS USED IN THIS VOLUME. Ace. for accusative case Pers. for ancient Persian
;
Af. Zarat. for Afringan-i Zaratiut
App.
Appendix
;
anc.
volume Ar. for Arabic AV. for the Book of Ara'a-Viraf, ed. Hoshangji and Haug; Av. for Avesta B29 for Persian Rivayat MS. No. 29 of the University Library in Bombay Bd. and Byt. for Bundahi.r and ;
for
to
tliis
;
;
;
;
Bahman
Ya^t, as translated in vol. v of this series
imperfect copy of
K35
written in Kirman, but
comp.
;
BK
now
for
in
an old
Bombay;
compare Dd. for Da^istan-i Dinik, Dk. for Dinkar^; Ep. for Epistles of Maniu/^ihar, as translated in this volume Farh. Okh. for Farhang-i Gim-khaduk, ed. Hoshangji and Haug Gen. for Genesis Haug's iTssays for Essays on the Sacred Language, Writings, and Religion of the Parsis, by M. Haug, 2nd edition Hn. for Hafl'okht Nask, as published with AV. Huz. for Huzvarij Introd. for Introduction for Dd. MS. belonging to Dastur Jamaspji Minochiharji J. Chald. for Chaldee
;
for
;
as translated in this volume;
;
;
;
;
;
;
;
Bombay; K35 for Dd. MS. No. 35 of the University Library in Kopenhagen; L4 for Vend. IMS. No. 4 of the India Office Library in London; Lev. for Leviticus; M5, M7, Mio, M14 for MSS.
in
Nos.
5, 7, ID,
Haug
14 of the
Collection in the State Library in
Munich Mkh. for Mainyo-i-khard, ed. West n. for foot-note nom. for nominative case p. for page Pahl. for Pahlavi Paz. for ;
;
;
;
Pazand; Sirozah,
Pers. ed.
for
Persian;
Westergaard
lated in vol. v
of this
;
p.
Sis.
series
;
p.
for
TD
for
;
past
participle;
Shayast-la-shayast, for
Sir.
for
as trans-
Bd. MS. belonmna- 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 Vendida^/, Visparac/, and
Yasna, ed. Spiegel; Yt. for Yajt,
ed.
Westergaard; Z.D.M.G. for
deutschen morgenlandischen Gesellschaft Zs. for Selections of Za^-sparam, as translated in vol. v of this series.
Zeitschrift der
;
A
/\
DAi?lSTAN-I
-^
_ _
DINIK ^i-
OR
THE RELIGIOUS OPINIONS OF
MANLI^'A'tHAR,
SON OF VtlDAN-YIM, DASTtTR OF
pArs and kirmAn,
A. D.
[18]
88l,
B
—
OBSERVATIONS. 1.
For
all
divisions into chapters
and sections the
responsible, as the manuscripts merely indicate the
each question and 2.
Italics are
translator
is
beginning of
reply.
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.
occurring
Italics
Oriental
in
Alphabets
at the
'
end of
be pronounced as like 4.
wh, k
ch in
like
this
in English '
names, represent
words, or
certain peculiar Oriental letters (see the
'
Transliteration of Oriental
The italic «, r, v may g should be sounded like j, hv
volume). ;
but
church,' s like sh,
and
z like
/,
French
j.
In Pahlavi words the only vowels expressed in the original a, and the letter 6; italic d is n or the Avesta o, v and z like g, and zd
text are those circumflexed, initial
written like like a in
r and
t,
/ like
the Pahlavi character (see the latter part of §
i
of the
Introduction). 5.
In the 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. 7. The manuscripts mentioned are: BK, an old imperfect copy of K35 written
in
in
Kirman, but now
Bombay. J (about 60 years old), belonging to Dastur Jamaspji Minochi-
harji in
Bombay.
K35
(probably written
Library at is
Kopenhagen
;
a. d.
upon
1572), No. 35
in
the
University
the text of which this translation
based.
M5
(written a.d. 1723), a
MS.
of miscellaneous texts in Persian
No. 5 of the Haug Collection in the State Library at Munich, Mi 4 (a modern copy of a MS. in the library of the Parsi highpriest in Bombay), No. 1 4 in the same Collection, letters,
TD,
a
Dinshawji
MS. in
of the Bundahij- belonging to
Bombay.
Mobad Tehmuras
DINIK.
DAZ)ISTAN-I Some
of
chapters
enquiries
the
which
Mitro-
khurshert^, son of Aturo-mahan ^ and others of the
good rehgion made of the glorified (anoshakoruban) Maniuiihar^ son of Yudan-Yim, and the rephes given by him in explanation.
Chapter
I.
Through the name and power and assistance of the creator Auharmazd and all good beings, heavenly and earthly angels, and every all the o.
and creation that Auharma^-^^f set going own angels and all pertaining to the celestial
creature for his
spheres. ^
The name Atur-mahan
dated a.y. 378
Bombay
(see
Adharmah
is
occurs
in
a
Pahlavi
inscription,
one of the Kanheri caves, near Indian Antiquary, vol. ix, pp. 266, 267), and mentioned in Hoflfmann's Auszuge aus syrischen (a. d.
1009), in
Akten persischer Martyrer (Leipzig, 1880), p. 203; so that this name must have been commonly used by Parsis in former times, though unknown now. 2 He calls himself pontiff and director of the priests of Pars and Kirman in a.y. 25o=a. d. 881, and was, therefore, the leader of the religion (see Chaps. XLV, 5, XCIV, 13, and Ep. Ill, 21). Besides these titles of pejupai, 'leader,' farma^ar, 'director,' and ra
'pontiff or executive
khu^ai,
aerpat,
general
title
of the
name
'
Goshna-^am
or
is
is
also
heading to Ep.
called
Ill,
aerpat
and has
the
and 11. The reading Yudan-Yim (Pers. Guvan-G^am, 'the
priest,' in
of his father,
youthful Gamshed'),
virility,' is
high-priest,' he
'priestly lordship,' in the
those of Ep.
merely a guess;
I
the Parsis read either
Codan-dam; and, perhaps, Gushna-dam, 'breathing
a likely alternative reading.
B 2
DAZ)ISTAN-1 DINIK.
To those of the good rehgion, who are these enquirers owing to devout force of demeanour and strength of character, the type of wisdom and standard of abihty and of whom, moreover, the questions, seeking wisdom, contemplating good works, and investigating rehgion, are specified the blessing and reply of Manui-ztihar, son of YudanYim, are these 2. That is, forasmuch as with full affection, great dignity, and grandeur you have I.
—
—
:
me
blessed
—
in this
enquiring epistle ^ so
much
as
you have blessed, and just as you have blessed, with full measure and perfect profusion, may it happen fully likewise unto you, in the first place, and to yoztr connections, separately for yourselves and dependents may it come upon yo2t for a long period, and may it be connected with a happy end. As to that which you ordered to write about 3. wishes for an interview and conversation with me, and the friendliness and regard for religion of your;
selves
and our former disciple^ (lanmanak kadmon)
—who
is
and a
fellow-soldier
a servant of the sacred beings (ya^'^ano) 3 in
struggling with
alike persistent in reliance
of Ma^'^/a-worship
—
am
I
^
in the best existence ^
Regarding
this epistle,
gathered from the text of of the questions ^
it
fiend,
religion
equally desirous of that
one path of righteousness when a place
the
upon the good its
extension
is
to
and equally hopeful is known that can be which gives the substance
nothing further
this reply to
it,
contained.
This disciple appears to have been previously sent by Manu-
i-il'ihar
to the
community he
is
addressing, most probably to serve
as their high-priest. ^
it
The word is plural, like Elohim in the book of Genesis, but God in Pers an. Another name for Garois^man, the highest heaven, or dwelUng
means *
'
'
of Auharmas(/ (see
Sis.
VI,
3, 4).
CHAPTER
I,
1-6.
of resurrection (akhe-si^no) at the
the best existence \
important
As
4.
of
conversation
to
that
the
renovation of interview and
disciple
of
ours
(manak), and his going, and that also which he that of him who is expounded of the rehgion intimate in interview and conversation with him who is wise and righteous the stunted ^ good works are and as to the degree of then more developing^ 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 that
which leads to gratitude. That which you ordered to write about the 5. way of knowing and understanding not being for any one else but iox yoii^r servant, was owing to your but on affection, and for the sake of kind regard ;
account of the
importance
of
truth
it
is
more
expressly to be regarded as being proper to write also to other spiritual men, as to the learning which '^
more
is
fully studied
by them.
6.
the perplexing struggle of the fiend,
For even with and the grievous
devastation and collapse (nizorih) which have happened to religious people, after all, through the
(khvaparih) of the sacred beings even
persistence
1
That
is,
when
this
transitory world
is
purified
permanent, so as to form a part of heaven, which
and made is
expected
to take place at the resurrection.
Pahl. kazd, which may be compared with Pers. k a 2, 'distorted,' may be a miswriting of Pahl. kas, 'small.' ^ The modern MSS., I\Ii4 and J, add 'and those which are
2
or
great are
more
attainable.'
The word is mainok (minavad), but the omission of one probably the stroke would make it magog, 'priestly,' which was *
original reading.
;
DADISTAN-i DINIK.
now
there are pontiffs (ra^^'ano), priests, high -priests,
judges, and also other rehgious leaders of those of the religion in various quarters. 7. Moreover, the
other priests
and
men
spiritual^
here enumerated
have\
many with
places, the cause
whom
also,
of preferring good works
on account of their understanding
and knowing about such
opinions, the sacred beings
are pleased,
The
and the good wishes as to what is mine and has happened to me, which you ordered to write, are likewise marks of friendship and kind regard, and owing to them a like measure of friendship and kind regard becomes 8.
desires expressed,
your- own. 9.
As
to
friendship
me — as
that which you ordered to write in
and commendation and
reo-ards
the
much
profusely about
administration of the
realm
^
the unity without coun(keshvar dastobarih), terpart (da^igarih), and the singleness co-extensive with any duality if the writing of that, too, luere owing to your friendship, even then it seemed to me disquieting, owing to this dei^ig so much praise. 10. If in these times and countries there be an understanding of the time and a boasting about any one, if it be graceful as regards him who is a leader
—
of the religion (dino pe6-upai)of long-continued faith, I
consider
it
not suitable for myself ^
See p. 5, note 4. Although he was himself the priests' of Pars (see Chap. XCIV,
^
^
^
'
^^ ^gg^
11.
have
Though '
thy.'
director of the profession of
13),
an
office
which was then
equivalent to that of 'leader of the religion' (see Chap.
XLV,
5).
CHAPTER
7-16.
I,
the praise of a leader (sardar), raised by agreeable voices \
uttered about me, yet
is
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 dtte 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 to your worldly circumstances (stih^niha) and worldly affairs, has 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 the
perplexing
there
is little
and owing
2
is
14. But owing to on account of the fiend
implied.
struggle
leisure for quick
and searching thought,
which is undecided^ there for indispensable (fre^vanlko) work.
As
15.
to that
to a reply at a period of leisure time, the
occurrence of the time appointed
is
manifested in
everything, apart even from the kind friendship,
owing 16.
to
And
and the
my I
leisure,
have, too,
decision
it
this
is
declared unto you.
confidence,
;
and
This translation of
is
that
and
in the reply the
of reasons from revelation (din 6) ^
regards of
collection of information whereby,
little
questions are written with religious faith religious
is little
your
desiring
statement
manifold, for
mano-adva^iko-akhezako
is
somewhat
doubtful. ^
Or
^
That
'
decision.
prodigious.' is,
awaiting the high-priest's judicial and ecclesiastical
— '
8
DAi3ISTAN-i DINIK.
guidance which is
not destitute of wisdom and ivhich
is
without risk from every kind of importunity ^
And
1 7.
Tir^
this
same
at such season as,
came
in the
month
epistle
^
owing
to entreaties for three
years from the country-folk (desikano), and the
burden of troubles of the offspring (sarako) of those
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 ^ and many private matters which had accumulated, I obtained no opportunity for properly looking over these same questions till the month Shatvairo ^, when I came to Shira-s ^ and had at of the
—
various times a
And
18.
little leisure.
looked over these same questions; and
I
when
I saw the compact writing (ham-da
tant to
make each chapter
and more explanatory. tions to a writer, in
of the questions separate
And
gave the questhe same copy which you ordered
to write, a7id instructed
19.
him
I
to write
the various
chapters, every single question in one chapter
with the religion and ^
Or
^
The
my remembrance
in perfection,
July-August
to
^
That
^
The
is,
^
month of
in the time of
and
acquaintance
'over-persuasion,' fourth
;
my
the several opinions, both due to
See
§ 2.
the Parsi year, which corresponded to
Manujiihar.
candidates for the priesthood and young priests.
sixth
month of
the Parsi year, which then corresponded
September-October. ^
From
this
it
written at Shiraz
would appear which, being
that
the Da
the principal
probably the high-priest's usual residence.
city
Dinik was
of Pars, was
CHAPTER
I,
17-23.
both of the decisions (dastobarih) of the ancients and as regards wisdom, are the rephes I intend to write below the questions. 20.
When
there
is
nothing
in
such as you ask,
such otherwise, as I concernine which I write, than what is Hke that which was once advisedly our different opinion from those high-priests of the consider
ancients
who were
better and wiser, and have
become
our lord (ahvo), master (ra^o), and high-priest, I have written that\ even though the usual decision
on the same subject are
of our
such as our high-priests,
is
family, have
maintained
who
particular.
in
21. Afterwards, moreover, about the sayings of that high-priest whose custom is otherwise there is no
difference of opinion expressed^-;
one for whose opinion ence, a priestly
man
who understands
aiid
and
if
there be any
have acquired perfect reveracquainted with the religion,
I
who manages
by
intelligently,
and truth, whatever of his
holding in reverence the ancient treatises
and the sayings of the
high-priests,
to the purpose, as regards the reply, this also
is
is
written as successful illustration. 22.
If owing to such cause
or regarding the decision
it
it be
be not
fully perceived,
not clear,
it 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 attainment to understanding the authoritative decrees
(nike^ak fraguft6)=^ of the ^
That
is,
his
own
religion.
23.
From
the
different opinion apparently, but the writer's
sentences are often so involved as to confuse the reader. 2
Meaning, apparently,
that
he does not propose to mention the
opinions of others unless he approves of them. 2 The MSS. have fraguto, possibly Pers. f a r^ud, 'miracle.'
DADISTAN-t DINIK.
lO
imperfection (avehih) of that also which
asked
is
of us the hasty thinking, notably therein, owing to of the times,
the grievousness
devoid of a distinct
even
is
till
now
knowledge, interpreting the
texts aboiU 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 wisdom of the leader of the religion, and
rules «/2^
—
one which is more descriptively expressed (mart'iganotar hankhetunto) is the writings (vutako) of various glorified ancients, those who tvere the great
—
Owing
24.
of
leaders to
those
that",
as
of
primitive
the
their
faith-.
(nipikan)
writings
about the demonstration of reasons, on account of depth mid minute wording, are not well known, even
minute observers and penetrative (vehramako)
to
understandings,
and
(fi'^a^o-pa^i^ikhuih),
through
the
likewise,
of
diffusion
little
difficult
words,
there may be doubts a^nong the less intelligent, so, about the purport of these same questions, if there be anything which is wanted by you more clear and
more
plain in meaning, or a nearer
way
to a true
interpretation, not without clearness, of a7iy decision
of a learned
leader of the
religion,
a reply, whenever you ask and
my
25.
When
^
That
"^
The
^
am
will give
able, so far as
knowledge and want of power permit.
attributes
and
I
I
is,
one has to observe the nature of the
(goharano) of the revelation
is
sacred
declared by the exposition.
true Maz^/a-worshipping religion in
after the time of Zaratujt (see Sis. I, 3).
Want
beings the
of knowledge referred to in § 23.
all
ages, both before
!
CHAPTER
24-11,
advantage
great
investigator's
I,
I I
3.
the
is
perfection,
and
fiendequipment with destroying power of his own people and since you are made aware of the result of wishes and actions, and are directed by me, many new blessings also
righteousness,
peace,
;
from you. That which is written to you yourselves and unto all, In the beginning and even the end, is commay it pletely adapted to your own several wants (ae-barif^'o) courier have an exalted end, with one and continuously from beginning to end, and also
arise
26.
;
perpetually
A
27.
fair
copy (bur^Uniko paX-ino) of the
questions, as well as the replies,
when
there
cause
^
is
nothing
different,
is
I
in
am
is
this
;
so that,
which owing to that
It
opinion
of
as
is
here
written.
Chapter 1.
First you ask thus:
II.
Why
created better than the stars
and
fire
of Auharma^^T^, and
man sun and moon and is
a righteous
called in revelation
is
greater and better than the spiritual creation, also than that which
is
worldly
and
?
and goodness of advance in wisdom and just judgment over the creatures arise from proficiency (hunar). is the one good proficiency over the 3. Justice creatures, the means of wisdom are great, and praise bestowed Is the most effectual performance 2.
The
reply
is
this,
that
^ Owing to the copying. The sentence modern phrase, errors excepted.' '
greatness
the
is
equivalent to the
DADISTAN-t DINIK.
12
of what
desirable (kamijrn-karih).
is
manifestation of justice
advantage the
for
what
is
and
creator,
of
desire
wisdom
;
desirable
wisdom with
the
is
creator,
justice.
5.
is
which
is
its
desirable
is
performance of
requirements of
the
weapon (zeno)
its
the
for
all
since the
;
through wisdom, and
the performance of what
creator
is
is
For
4.
three are mutually connected together
justice
the
and the
;
progress,
All three are great
is
in
among
the creatures, and their lodgment in the superior
beings and righteous
which
is
men
is
spiritual, in the spirit
the pure guardian angel
^,
standing for encountering, averting,
(khvapak) the
prostrating
fiend,
in the under-
and army of
smiting,
in the
and in the sovereignty of the far-seeing (dur-venako)^ spirit, Auharma^^^^; 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, ajid the relinquishment and disconangels,
tinuance
of
evil
And
thoughts,
evil
their acquirer
words,
and
evil
the worldly ruler
deeds.
7.
who
providing for Auharma^'rtf, and approving
is
is
and stimulating the pure religion, a praiser of the good and pure creator, and a director of persistence destruction of the fiend.
in
^
The fravahar
or fravashi, which
8.
is
And
in
the pro-
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. This word is badly written in K35, so that it has become zorinak in later MSS., which might perhaps mean 'strengthexerting.'
;
CHAPTER
II,
4-10.
(rubako-dahiiriih) of the good and coming of the good cause of the resurrection, and the production of
mulgation
religious liturgy (mansar), the
the renovation of the universe'^ are his cooperation and his own thanksgiving; and over the creatures
of this prior world he
a guardian, defender, and
is
manager.
And
stich
yet every
man
9.
riders are great and pre-eminent
not for that greatness, but
is
it
is
mentioned as to superior beings and concerning righteous men, in whom it Jias arisen, and the best are the three
who
and
are the beginning, middle,
10. One is the pure man, end of the creation. he Gayomarrt^, who was its first rational praiser in whose keeping was the whole creation of the sacred beings, from its beginning and immaturity ;
final completion of the worldly creatures, over which was the exercise of goodness of his well-destined progeny, such as Hoshang, Takh-
unto the
morup, Yim, and Fre^un-, such as the apostles of the religion, like Zaratui-t, Hushert'ar, and Hushe-
and the producers of the renovation of universe, like Soshans ^, Roshano-Z'ashm, and
^ar-mah the ^
^,
Which
expected to take place about the time of the resur-
is
rection (see Bd. 2
The
Dahak)
first
after
XXX,
four
32),
of the
rulers
Gayomar^
(see
Bd.
world (omitting the
XXXI,
1-3,
7).
The
usurper
five
names
of these primeval sovereigns are corruptions of the Avesta names,
Gaya-maretan, Haoshyangha, Takhmo-urupa, Yima, and ThraeThe third name is always written Takhmoria'o in Dd. taona. ^
Corruptions
Ukhshyac/-ereta, and two are future apostles still
Zarathui'tra,
of Av.
Ukhshya^-nemangh.
The
last
expected by the Parsis to restore their religion to purity, in preparation for the resurrection (see
its
original
Bd. XXXII, 2-10,
Byt. Ill, 13, 43-48, 52, 53). *
Av.
Sao shy as.
The
last
of the future apostles, in whose
DADISTAN-I DINIK.
14
Khur-/vashm \ ii. The approver ^ of the enter(rubak-dahijTiiha) of cooperators, the prises 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
his charge (spor)^, the revelation of the place
is
of the beneficent spirit and of the destruction of
the depravity of the evil spirit
subjugation
the
*,
(khvapi^-no) of the fiend, the completion of the
triumph of the creator, and the unlimited progress of the creatures is the upholder of Mas-^a-worship.
—
And
12.
the begetting of Zaratui"t,
ma.rd,
which
just
likewise through the
;
goodness of Gayo-
likewise through the is
by which he
/le
is
also
goodness of Soshans, of Zaratui-t, /le is also progeny the
is
progressive in every good thought, good word, ajid
which are produced with a hope of the religion, and equally thankful. 13. And one is the producer of bodies ^,
good deed, more
time the universe
XXX,
4-27,
XXXII,
These two names, which mean
eyed,' are
the Av.
This
'
8,
Byt. Ill, 62).
bright-eyed
is Zaratui-t
(see §
1 2),
Or which '
is
and
'
sunny-
XXXVI,
4).
the righteous apostle of the middle
portion of the history of creation referred to in § ^
'
Rao/^as-^aeshman and Hvare->^aeshman
of Fravardin Yt. 128 (see also Chap. ^
creatures
the
expected to be renovated and the resurrection
is
to take place (see Bd. ^
than
wholly
9.
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
who
have been both supposed to spring from Auharma.zd,
speaks of
XIX,
2
1
;
'
the
the beneficent spirit
of the ^
more beneficent of my two
spirits
'
in Yas.
but in later times, and throughout the Pahlavi literature, is
identified with
Auharmaz^, and the
origin
evil spirit is left in obscurity.
The renovated
pared for mankind
bodies of the future existence which are preat the resurrection (see
Bd.
XXX,
4, 7,
25-27).
;
CHAPTER
II,
II -III,
2.
15
(frashagar) Soshans, 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 renovator
the
heterodoxy of various kinds and unatoned for and the completer of the renovation through the continuance of the glorification of the angels, and the perfect continuance of the pure religion. excellent, unblemished, 14. And through that full
brotherly
work
^
such a rtder
may be
seen above
the sun with swift horses, the primeval luminaries,
removal of darkness, the advance of illumiis the display (to^f i^no) of the days which nation and nights of the worlds 15. Regarding the same
and
all
completion of the renovation of the iLniverse it is said in the revelation of the Masrt'a-worshippers, that
this
ereat lieht
is
the
of
vesture
the
like
righteous men.
Chapter
III.
The second is that which you ask thus: For 1. what purpose is a righteous man created for the world, and in what manner is it necessary for him to exist in the world 2.
The
reply
is
?
this,
that
the
the creatures for progress, which ^
2
Mentioned in §§ 7, 8. Mi 4 and J have 'such
rulers'
own
creator
praise
with swift horses, the primeval luminaries, and
created
his wish
is
is
all
;
above the sun
good
creatures
to
;
which may be seen when the light of the sun is the removal of darkness, and the removal is the advance
for that, too,
owing
and
of illumination of the world,
is
the display of days
and
nights.'
6
DADISTAN-1 DINIK.
1
necessary for us to promote whatever
is
it
is
his
we may obtain whatever is our wish. since that persistent creator is powerful, And, 3. whatever is our wish, and so far as we remain
wish, so that
very
faithful,
wish, which
were deserving of his for our obtainment of whatever is
such is
as
is
it
our wish \
The
was fully and the gain (guaftako) also from the achievement of the same that is, achieving, and knowmiracle is manifest ing^ that his achievement is with design {k\m) and his desire is goodness, when the designed achievement, which is his creature, and also the goodness, which is his wish, are certain, and likewise, owing to the perfect ability which is due to 4.
of
miracle
these
achieved {piVoxido) not
creatures
unequally,
;
creator, the wish
the
is
achieved,
//
manifest.
is
it is decided by wisdom that 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 complete, 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, in accordance
And, afterwards,
5.
he has achieved
it,
;
—
—
with the will aforesaid, that 6.
what
The is
creatures
for
is
achieved.
Reading
is
performance of
the
desirable for the creator,
ance of what ^
are
it ^
and the performis
necessary
of the
MSS., which
desirable for the creator
kamako
instead of the
was, no doubt, originally
damako
gamako,
^
M14
has 'knowing perfectly.'
^
The
subjugation of
evil apparently.
— CHAPTER
17
3-9.
III,
two purposes, which are the practice of worship and contention. 7. As the worship is that of the
for
creatures,
—the
friend
a
is
intimate
to
and
that great worship
one's
of the
self,
his
own
to the creation
contender
—
to
that with the fiend
and the contention who is an enemy is
of the creator
also,
who
creator,
persistent
is
a pledge, most
utmost contention
a pledge for the prosperity
owing
to the
by a look which is a contender great endeavour of the acwith quirers of reliance upon any mortals whatever ^ 8. For when the persistent 07ie accomplished that most perfect and wholly miraculous creation of the which was upon lord, and his unwavering look the coming on of the wandering evil spirit, the was unmingled with the erratic, unobservant spirit friend subjugating
the enemy, the
—
sight of an eye ^ he
made
a spirit of observant
temperament, which zuas the necessary
body moving
virtuous lord of the
And
9.
spirit,
the animating
life,
into the world.
the acquiring intellect, the protecting under-
itself
eye
a physician, zvhat
for
is
the
demeanour which
impelling strength, the
what is heard, the mouth for recog-
seen, the ear for
the nose for what
is
nising flavour, the
body
smelt, for
approaching the
sembly (pi^ram) of the righteous, the ^
the
the preserving guardian
standing, the deciding wisdom, the is
soul,
as-
heart for
Referring probably to the strong influence of a steady eye
upon
living creatures.
all
appears to be the meaning of aguml^ijno-i va/ venaftako di^ag; which phrase is followed by the conjunction and/ so that the original text means that when the creator had 2
This
'
done as
in §§ 8, 9,
he proceeded
for the sake of clearness,
is
to act as in § 10.
§ lo-
[18]
This conjunction,
here transferred to the beginning of
C
8
;
DADISTAN-i DINIK.
1
tongue for speaking, the hand for working, the foot for walking, these which make Hfe 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 industry of the original body are arranged advisedly, lo. And by proper regulation, and the recompense of good thoughts, good words, and good deeds, he announced and adorned conspicuous, patient, and virtuous conduct; and that procurer of the indispensable did not forget to keep men in his own true service and proper bounds, the supreme thinking,
the
sovereignty of the creator. II.
And man became
a pure glorifier and pure
praiser of that all-good friend, through the progress 12. Because pure friendship which is his wish. is owing to sure meditation on every virtue, and pure from its existence no harm whatever arose 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 steadfast in the same pure friendship, just glorifying, and expressive praising, which are performed even as though Vohiiman were kept lodging in the thoughts, Srosh in the words, and Ar^ in the actions^. 14. That, moreover, which is owing to ;
the lodgment of ^
Vohuman
These three angels
in the
thoughts
is
virtu-
are personifications of the Avesta terms
vohu-mano, 'good thought,' sraosha, 'listening, obedience,' and areta, 'righteous.' The coming of Vohiiman ('the good spirit' of §
17)
and of Srosh
is
mentioned
in the
Gathas (Yas. XLIII,
16, cd).
;
CHAPTER
III,
10-19.
19
ously rushing unto true propitiation from the heart, and keeping selfishness away from the desires the lodgment of Srosh in the words is owing to him who is intelligent being a. true speaker, and
him who is is true and
unintelligent being a listener to w/ia^
the high-priests
fo
;
and the lodgment
in the actions
is
declared to be owing to
promoting that which
is
known
Ard
of
from
abstaining
And
that which
07te
and
as goodness,
does not know.
which /lave been 15. recited are sent down (farostako) in two ways that the ancients have mentioned, which are that deliberately taken and that they should deliberately leave ^, whose means are wisdom and proper these
benefits^
three
exertion.
And
16.
instigation
his is
to
(man's)
high-priest
is
he whose
keep him truly in accordance with
the revelation (din 6) of the sacred beings, and is the origin of his pure meditation which is truly
through gfoodness
like
Vohuman's.
17.
As
the
religious of the ancients have religiously said, that
who keeps
of him
the goodness of
ing in the thoughts the true
the good
spirit.
18.
The
way
Vohuman is
lodg-
then that of
Ma^
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.
A
more concise reply is this, that a righteous creature by whom is accepted that occupation which is provided for him, and is fully 19.
man
is
the
The lodgments of the three angels. Meaning, probably, the deliberate adoption of good conduct and relinquishment of evil (compare Chap. VII, 7). ^
2
C 2
— 20
DADISTAN-i DInIk.
watchful in the world as to his not beino; 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 promoter of the understanding of goodness and of whatever pertains to him (the creator), he is a giver of heed thereto and it is necessary for him to be
—
;
thus, so that such greatness
be his more securely
and goodness may
also
the spiritual existence.
in
Chapter IV. 1.
The
third question
what reason does
man 2.
exist
The
of what
is
that you ask thus
:
For
^
of a righteous
it is for
the performance
greatness
?
reply
is
this
is this,
that
desirable for the creator
by the
Ma2;rt^a-
worshipper; because he strives unhesitatingly that the
way
for the
for the creator
his desire,
performance of what
may be
is
the propitiation
and that desired propitiation
perfect through sound wisdom.
3.
^ ^
desirable
which
is
becomes
The wisdom by
he understands about the desire of the heavenly angels is not appointed (vakht), but is the true, pure religion which is knowledge of^ the
which
spirits,
the science of sciences, the teacher of the
Referring to Chap. II, i, and not to Chap. Ill, 20; otherwise might be supposed that the questions were contrived to suit
^
it
the replies. ^
Or, perhaps,
K35
'
understanding.'
has 'obedience to' by inserting a medial stroke in dani^no, which converts it into jinvi^no, but is probably a ^
mistake.
;
CHAPTER the
teaching of
20-IV,
III,
and
angels,
21
6.
source
the
of
all
knowledofe.
And
4.
the progress, too, of the pure religion
of the Ma^(^a-worshippers
man, as
shown of him
is
through the righteous
is
revelation thus
in
' :
I
the righteous created, O Zaratui-t the Spitaman man who is very active ^ and I will guard his I will also have him conhands from evil deeds veyed unto those who are afterwards righteous And at the same and more actively wise^ 5. time the reliofion of me who created him is his desire, and it is the obtainment of a ruler which !
;
be changed by the well-organised renovation
to
is
of the universe ^,' 6. As through wisdom
is
created the world of
righteousness, through wisdom evil,
and through wisdom
and the best wisdom progress relieion,
that
is
the
is
is
subjugated every
perfected every good
the pure
achieved
sfreatness
is
of
religion
whose
by the upholders of the best
men
of
the
whose destiny it is, such as that which was shown about Gay6mar<^, Zaratu-rt, and righteous,
in
Soshans ^ ^ Mi 4 and J here insert 'I will guard thoughts, his tongue from evil-speaking.' ^
his
mind from
evil
In the future existence.
M
and J have a?id it is the obtainment of a ruler who is upholder of religion, from time to time, even unto the a wise change of the last existences by the well-organised renovation ^
1
4
'
0/ the universe'
But the additional words appear
to have
been
suggested by the word 'ruler' being taken Uterally, whereas
it
have been figuratively applied to the religion which
is
seems
to
to rule the righteous *
In Chap.
II,
till
9-13.
the future existence.
DAJ?ISTAN-I DINIK.
22
Chapter V. 1,
thus
:
The fourth question is that which you ask Of this destruction (za^am) and terror which
ever happen to us from the
retribution
^
of the
and are a cause of the other evils and defects of the good rehgion, what kind of opinion And is there a good opinion of us among exists ? period,
the
spirits,
The
2,
or not reply
is
?
this,
that
it
is
said in the revela-
tion of the Ma2'(^a-worshippers that the
(ras-bandih), through which there righteousness, are because
regarding
the
difficulty,
its
impediments vexation in
is
doctrine
anxiety,
is
and
this, that,
discomfort
which occur through good works set going, it is not desirable to account them as much difficulty, trouble, and discomfort. Whereas it is not 3. desirable to account them as anxiety and difficulty, is
it
then
declared
come
by
it^
thereof,
much comfort and
recompense, so
that,
as
pleasure
its
will
no one is to think of that and discomfort which came upon him through so many such good works, because he is steadfast to maintain the good religion, and utters to the soul, as that
difficulty
thanksgivings (va staye<^o).
4.
And
as
regards
the discomfort^, which the same good religion of ours has had,
it
comes on from the opponents of
the religion. ^ Reading pa^fajan, but by a slight alteration Mi 4 and pa
^
By
J have
revelation.
Mi 4
and J have and he remains thereby certain that his good works are in the statement (ma(figan6) of good works, and as regards all that terror, anxiety (vayado), and discomfort,' &c. ^
'
.
CHAPTER
V,
I-VI,
23
3.
5. Through the coming of rehgion we have full enjoyment (bara gtikarem), and owing to religion, unlike bondsmen (abCir^oganvar), we do not become changeable among the angels our spiritual life (ahvoih) of praise then arrives in readiness, and owing to the angels there are joyous salutation, spiritual life, and glory for the soul. ;
Chapter VI.
The
1
does
evil
the bad
is
that you ask thus
always happen more
Why
:
the good than to
to
?
The
2.
question
fifth
reply
this,
is
not at every time
that
and every place, and not to all the good, does evil happen more for the spiritual welfare of the good
—
certainly
is
more
more manifest \ one which
is
—but
in the
And the
3.
conclusive
is
world
it
reasons for
even
this,
very much
is it
are
that the
many; modes
Mi 4
and J have 'but the worldly evil and bondage are inmore manifest about the good, much more in the The 'season of Srosh may perseason (zemanih) of Srosh.' ^
calculably
'
haps
mean
when
the
Dastiir
the
night-time,
protection
Peshotanji
or
the
three
Srosh
of the angel
is
Behramji, the high-priest
nights
after
death,
most wanted; but of
the
Parsis
in
Bombay, prefers reading zi man ash (with a double pronominal suffix), and has favoured me with the following free translation At every time and every place much of the whole passage evil does not happen to all the good ; for the good, after having :
been separated from suff"ering evil) is
'
bad,
evil.'
'
this world, receive
much goodness
(regarded as) of a
(srosh).'
—
very high
Perhaps, after
all,
(as
a reward for
in the next world,
degree in religious
Srosh
is
their
which goodness
a miswriting
doctrines
of sarya,
DAZ)ISTAN-i DINIK.
24
and causes of
occurrence are more
its
occurrence of evil
is
more
;
for
the
particularly appointed
(vakhto) by two modes, one by the demons, the appointers of evil, and one by the vile, the doers of evil even to the vileness of creation and the vile they cause vexation. 4. Moreover, incalculable happens to the vile from the the evil which is ;
demons, and that to the good from the demons and also from the vile, and the mode of its occurrence is in the same way without a demon. 5.
This, too,
more
is
particularly such
as the
ancients have said, that the labour and trouble of
the good are
much more
in the world,
and
their
reward and recompense are more certain in the spiritual existence; and the comfort and pleasure of the vile are more in the world, and their pain
and punishment
in
And
the spiritual existence are more
this, too, is the case,
severe.
6.
through
fear of the
that the good,
pain and punishment of
should forsake the comfort and ease
in
hell,
the world,
and should not think, speak, or do anything improper whatever. 7. comfort and pleasure willingly, for the
And in
through hope for the heaven they should accept
neck\ much trouble and fear
the practice of virtue in thought, word,
and
in
deed.
The vile, through provision with temporary 8. enjoyment^ even that enjoyment of improprieties then enjoy themfor which eventually there is hell
—
The word can be
—
read either garevan, 'collar,' or gardun, and is the usual Paz. of the Huz. /^avarman (Chald. ^'^}'^)^ 'the neck/ though 'neck' is often expressed by gar(/un. 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.' ^
'neck,'
:
.
CHAPTER
selves therein temporarily,
of selfishness
which
4-Vn,
VI,
and
lustfully
those various actions
;
would be a way
tJm^e
25
3.
on account through
also,
to heaven, they
do not
trouble themselves with.
And
9.
this
in
way,
and pleasure of the
the world, the comfort
in
vile are
more, and the anxiety,
vexation, despondency, and
become more;
have
distress
reason
the
is
of the
good by
revealed
the stars ^
Chapter VII.
The
1
Why
are
sixth question
is
you ask thus the world, and what
that which
we men produced
for
necessary for us to do therein
is it
The
2.
reply
that even in the reply to an
is this,
accompanying question
?
"-
it is
written that the crea-
and the performance and to prepare of what is thoroughly well that which is unlimited and the virtuous progress of the creatures, whose distress is like fear, there is the unparalleled (abra^arvato)
tures are achieved for^ justice
desirable for the creator
;
renovation of the universe. the complete 3. And that preparation arises from non-predomithe and predominance of the creator
nance of the thus nant,
'
:
I
fiend, as
In that time
I
is
That
^
See Chap.
is, it is
it
in
revelation
become completely predomi-
who am Auharma^^;
^
of
said
in
nothing whatever
dependent upon destiny.
III.
^ Reading pa van instead of bar a, two words which are often confounded by the copyists of MSS. because their Persian equiva-
lents are nearly identical.
26 is
DADISTAN-i DiNlK. the evil spirit predominant.'
the good
4.
And
also about
procedure of the creature-creation
recounted thus
' :
Happy am
when
I
it
is
the creatures
are so created by me, and according to any wish
whatever of mine they give the sovereignty to me, and also come to the sovereignty when I have created it for the performance of what is desirable for the expression of what sovereignty is.'
And
5.
necessary for us to become so in the
it is
world as that the supreme sovereignty of the creator may be kept more friendly to us, its own true servants.
6.
The way
through wisdom,
and
truth,
path 7.
to that true service
through goodness
and the
;
more particularly leads to it. good spirit rightly in the place deliberately taken and they should
of excellence
And
to set the
of thought
// is
deliberately leave Auharma-a'fl^
z'/\
spoke
as
out to
;
for
they
when thou
thy pure spiritual
Zarattii-t
faculties,
thus
thy pure
with
faculties (ahvo), so that
welcome
said in revelation that
it is
Vohuman
shouldst assist
fully
known
believed (vaz'ari-atto) through
is
utilized
is
is
'
:
Thou
spiritual
may make him
fully
Vohiiman with so that they make him
assistest
welcome, thou shalt thus
fully
understand the
two ways, that which is good conduct, and that also which is bad conduct'
Chapter VIII. I.
The seventh question is that you ask thus: a man is passing away, and after the occurof his passing away, how does the good work
When rence ^
Compare Chap.
Ill, 15.
The 'good
spirit' is
Vohuman.
;
CHAPTER
VII,
4-VIII,
27
5.
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
out to the balance^?
dawn^, at which he goes
And
is its
greatness such as
be done by his own hand, or otherwise ? reply is this When any others do a good work for him who has passed away, after the passing away, and if he who has passed away did not order that good work in his lifetime, and did not bequeath it, nor was its originator, and it was
though 2.
it
The
:
—
not even his by design (da^o), 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.
he who has passed away did not order that good work, and did not even bequeath it, but was consenting to it by design, that which shall be done 4.
If
in his lifetime
then reaches out
the three nights
in
(satuih) for the aggrandizement of his position that which shall be
done
after Jus passing
;
bttt
away
is
and the three balance, but reaches out, at the time the good work is proceeded with, for the enjoyment of the soul. And if he who has passed away ordered that 5. not in
^
The
the account of the
soul of a dead person
is
nights
supposed to hover about the
corpse for three nights, and not to depart for the other world the
till
dawn
after the third night
;
that
is,
dawn XX, 2,
at
day, including the day of death (see Chap.
of the fourth 3, Sis.
XVII,
2-6). 2
Where
the soul's
to determine
its fate till
good works
are balanced against
the resurrection.
its
sins,
DAKISTAN-f DINIK.
28
good work in his own \[fe^i7ne, or bequeathed it, or was the originator and cause of the soul's employment, although it is proceeded with after /its 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.
Any good work whatever
6.
with
clearly a like
is
which
is
proceeded
good work as regards those
who is the doer of account for zV it ; also in the account of his soul the good work is as much with him who did //, but the soul of him by whom the good work is done by his own hand, as with him
who
is
handsomer and stronger than of him by
is
ordered.
7.
And
its
similitude
is
whom
such as
it
when
a man's handsome and seemly suit of clothes is his own, and he wears it on Jiis body and is handsomer, more splendid, and more seemly than another man who wears a suit of clothes, in like manner, which is
own by
his
theft.
Chapter IX. I.
thus
:
The eighth question Of him who, out of
directed others thus
'
:
is
that which you ask
his ozon wealth, himself
Let them act advantageously
(khan^inako) for my soul,' is it so that what others may do for him out of that wealth and that done by his
own
or not ^
toil
are very different, one from the other,
?
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 2.
The
reply
one from the other
29
2.
that they are very different,
this,
is
6-X,
VIII,
which he orders out of more effectual than that which
;
for that
own weahh is may do for him without order. 3. And among the kinds of good work, that is more effectual which one practises himself and with his own his
others
then that zvhich one sets going out of whatever is his own by his own order, regarding which he ^ afterwards bequeaths and orders out of his own toil
;
and
comes into progress which others may do for him.
property
4.
it
Since thus his
own and
for
for
is
him and
aggrandize his position then,
preserved, when he manages
is
and, lastly, that
that which
when any one manages
design, \\i^time,
;
and
him
his
his soul
thereafter
When
the enjoyment then reaches unto his soul.
5.
not consenting as to the good work, and
it is
by
his
him
design, even though others
does not then come
it
by
in his
may do
it
not for
into his possession.
Chapter X.
The
you ask thus How much does the growth^ of his good works increase, from the time when the good works are 1
ninth question
done, so long as he 2.
The
reply
is
is
this,
is
that which
:
living? that from the time w4ien a
good work comes into progress its growth remains on the increase so long as he is living moreover, ;
^
Mi 4
reading 2
'
and after
J
make
which
is
this
an additional kind of good work by which he himself,' &c.
that regarding
Reading vakhsh instead of the vej, 'more,' of the MSS.
\
^,
A
DAZ)ISTAN-I DINIK.
30
when he
distressed
is
by
increase does not desist/r^?;?
a child becomes enlarged
good work \ while the increase, it grows just as
that
in the
XL
Chapter
The
1.
Does
tenth question
is
womb of a mother.
that which you ask thus:
the growth which increases
become
as com-
mendable in the fourth night ^ as the original good work^
in
/its
The
2.
possession, or does
reply
this,
is
that
z'/
it
become otherwise?
is
otherwise
;
for the
original good work stands up opposing sin, and the growing good work ^ stands up opposed to the growth
of
sin.
Chapter XII. 1.
Does
The
eleventh question
the growth of a good
is
that you ask thus
work
:
eradicate sin just
good work, or not ? is this, that the growth does eradi2. The cate eV, as happens wi^/i 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-
like the original
reply
;
tioned in revelation^. ^
3.
The good work being more
'
Then
the place of his
meritorious
when more
trouble-
some. ^
After death,
when
all
the immediate ceremonies for the dead
XVII, 5 note). work of the beginning.' That bun kirfako does not here stand for bun-i kirfako, 'the origin or root of the good work,' appears from Chap. XII, i, where it is written kirfako-i bun. * Literally the good work of growth.' ^ See Pahl. Vend. VII, 136, where the matter is mentioned, but
have been completed (see ^
'the
Literally
'
good
Sis.
a
CHAPTER other good work
is
XI, I-XIII, 3.
31
evidently the soul
;
and, in order
be with the sin at its 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 to
'
atonement
for
eradicated
is
original
dicates
work
it
eradicates
sin.'
5.
And
An
concerning the sin
good work erasin^ and the growth of a good the growth of a sin.'
said
'
:
original
Chapter XIII.
The
1.
thus
:
twelfth question
that which you ask
is
In the fourth night do they score off (bar
angarend) the
by the good works, and does
sin
he go by the residue (bon); or do they inflict punishment on him for the sin which has happened to him, and give reward and recompense for the good works which he has done ? 2.
The
reply
is
this,
that at
dawn
of the third
and about the sin which he has atoned for, aiid the good work which is its equivalent (az7ar) there 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 in him as its origin. 3. Because the origin of it (the sin atoned for) remains distinct, and it is cancelled (astar^o) night the account
the passages which
is
seem
prepared
it
is
said,
be quoted here must be from some
to
other source. ^
Literally
mean
the
'
first
It must and has no con-
sinning of the beginning' (bun-vinasih).
commission of any particular
nection with the 'original sin
'
sin,
of Christian writers.
DADISTAN-i DINIK.
32
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 and sin.
;
Of those Uving, at the just, impartial (a/^afsi^no) balance the man of proper habits (da ^6), whose 4.
good works are more, when
happened to him, undergoes a temporary (vidanaik) 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, but through the sin which they perceive ill him he is suffering punishment unto the sin has
;
resurrection.
Chapter XIV.
The
1.
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 by them, where
The
2.
reply
?
Aiid when punishment
is
their place then
is
inflicted
?
that the account about the
is this,
doers of actions, as to good works and sin, three times every day whilst the doer of the actions is
Vohuman
the archangel should prepare; of the thoughts, words, and account because taking
living,
deeds of all material existences is among his duties. which 3. And about the sin which affects accusers \ 1
Sins are divided into two classes,
affect
own
'
accusers,'
soul.
hamemalan
and rubanik or those which
In the
first
class are included
injure our fellow-creatures
all
'
accuser
before the sinner can be pardoned (see
')
only one's
evil actions
or any good animal or
which the injured party (the
or those which
affect
thing,
must receive
Sis. VIII, i).
which
and
for
satisfaction
CHAPTER
XIII,
4-XIV,
6.
2)3
committed by (va/) breakers of promises, even in the world Mitro^ is said ^0 be over the bodies, words, and fortunes (hii-bakhtako) of the promisebreakers; and as to the amount, and also as to is
more than the
being
when
stipulation
period of time 2, Mitro
there
the account-keeper.
is
is
4.
a In
the three nights account (satuih) Srosh the righteous and Rashnu the just^ are over the estimate of the limits of the
good works and
and wickedness.
5.
sin of righteousness
In the future existence, on the
completion of every account, the creator Auharma^<^ himself takes account ^ by whom both the former
account of the three nights 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 zvhom the sin, which
was committed by
it,
iniquity practised, that
souls of the sinful
wards The
^
in hell,
and
by the punishment comes upon the
is
connected
and wicked,
;
first
fostered
on
earth, after-
lastly at the organisation of the
angel of the sun's light
;
he
is
a personification of friend-
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. and good
ship
faith,
118).
II, 2
Referring to debts and promises to pay.
3
The
to
is
the
good works and
account 2-5, *
angels of obedience and justice
is
Mkh.
balanced II, 1
sins in his
the duty of the former
golden
scales,
after the third night after
is
when
weigh
to
the soul's
death (see
AV. V,
5-1 2 2). 1
Referring, perhaps, to the future temporary separation of the
wicked from the righteous, (see Bd. ^
;
protect the righteous, and that of the latter
XXX,
The demon who [18]
after the
assembly of the Sa^vastaran
10-16). is
supposed
to
D
have occasioned the
sin.
DADISTAN-i DINIK.
34 future existence ^
When
7.
the punishment of the
the soul of the righteous is undergone heaven and the best existence, and 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 complete purification from every sin, unto the everlasting progress, happy progress, and perfect progress of the
three nights
-
attains to
best
and undisturbed
existence.
Chapter XV. 1.
The
fourteenth question
thus: Is the eradication of
and birds upon the corpse those
who suppose
or not 2.
it^
is
life ?
that which you ask
the gnawing of dogs
And
does the sin of
a sin proceed from that origin,
?
The
reply
is this,
that the decrease of sin
and
increase of good works, owing to good thoughts, good words, and good deeds, arise really from the effort and disquietude which come on by means of the religion the soul practises, and through the strength in effort, steadfastness of religion, and ^
The
three
and nights of
days
final
punishment,
after
the
resurrection and before the final purification in melted metal (see
Bd. -
XXX,
13, 16, 20),
This does not
which
to the previous three nights' fate "
mentioned again in § 8. punishment of §§ 6 and tribulation just after death, and is
refer to the final
of the soul before the resurrection (see Chaps.
The exposure
of the dead, apparently;
8,
but
to the
XXIV, XXV).
but the construction
by no means clear 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 of this question and at first sight.
From
its
relation to the reply are
§§ 2, 5,
6
we have
to infer that the
corpse only to some, the former cannot be caused by the
latter.
CHAPTER
XIV, 7 -XV, 6.
35
protection of soul which the faithful possess.
3.
That
evil which ocmrs when doing good works, which is the one (hana) when doing iniquity, and when one strives it is the one when he does not strive, the one when content and the one when not content, and after it is undesired, and no cause of good 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 (aetum) unto the
works
righteous and the wicked, every one
who may have
received the reward
living until the
—that reward
time of passing away
is
— but the gnawing
of dogs and
happen unto every one and every It is necessary for those to act very body. 5. ^ differendy whose understanding of good works is owing to proper heed of dead matter; and, on account of the rapid change (var<^i-hastan6) of that pollution, and a desire of atonement for sin, they should carry the body of one passed away out to a mountain-spur (kof vakhsh), or a place of that description, enjoining unanimously that the dogs and birds may gnaw it, owing to the position 6. Therefore, as owing to of the appointed place '\ that fear^ the commands of religion, and progressive
birds does not
^
Differently
from
others.
some dry and barren spot, if possible, upon the remote from habitations Vend. VI, 93). From and XVII, Chap. of hill (see a summit 17, the mention of dogs gnawing the corpse it would appear that the depositories for the dead were less enclosed when this work was 2
The dead must be
deposited upon
and water, and,
and in ancient times both enclosed and unenclosed depositories seem to have been used (see Vend. VI, 92-106). For a description of the present form of such depositories
written than they are at present
see Sis. ^
II, 6,
;
note.
Fear of pollution from the dead.
D
2
DADISTAN-i DINIK.
36 desire it
is
accepted strenuously for the wicked him-
own recompense is therein, and it happens to him in that way for the removal (narafsi^no) of sin and for the gratification of his soul. his
self,
Chapter XVI.
The
1.
thus
fifteenth question
When
:
does the soul know fortably 2.
for
The
is
that which you ask
the dogs and birds tear
or
it,
reply
is
and does
//,
how this,
is
it
it
(the corpse)
occur uncom-
it ?
that the pain occasioned
by
the tearing and gnawing so galls (malert'o) the body
men
though the soul were abiding with the is happy and immortal, would then depart from the body, along with the animating life, the informing (sinayinako)
of
that,
body, such soul, which one knows
and the remaining
consciousness, 3.
The body
galled
and
;
is
resources of
life.
unmoving, and not to be no pain whatever galls it, nor
inert,
at last
and the soul, with the life, is outside of the body, and is not unsafe as regards its gnawing, but through the spiritual perception it sees a7id is it
perceived
;
^
knows it. 4. That which of
its
is
wicked
bodily existence
^,
is
then again desirous
when
the wonderfully- constructed
it sees them thus body which was its :
^ Supposing that sina^no stands for ji nay ijn 6; otherwise we must read 'in the spiritual places (divagano).' ^ 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 vesture,
and
is
— that
is
its ' :
37
and that spiritual life heart, and is even on
dispersed,
(huko) which was with account of this
XVI, 1-7.
Because
existence and worldly progress there
ment
my
in
bodily
was no atone-
and no accumulation of righteousness' mourning about it thus 'In the prosperity which this body of mine had, it would have been for sin
also in
:
me to now I am
possible for
atone for sin and to save the
soul, bnt
separated from every one and
fro7n the joy of the world, which spiritual life
;
and
I
account and more
have attained serious
is
great hope of
to the perplexing
danger.'
gnawing becomes as grievous
to
It,
5.
And
the
on account of
that body, as a closely-shut arsenal (afzar beta-i
badtum) and a concealed innermost garment are useless among those with limbs provided weapons ysf'ith.
and accoutrements, and are destroyed. 6. And of that, too, which is righteous and filled with the great joy that arises from being really certain of the best existence, then also the spiritual life
which was with
its
body, on account of the great
righteousness, yf/ for the exalted (firakhtaganik),
which was ever accumulated by it with the body, is well developed (madam hu-tashi<2'6), and the wonderfully-constructed
manner of a garment,
body
is
particularly
destroyed
when
its
in
the
dispersion
(apa.i'ij'no) occurs thereby. 7.
And
the consciousness of men, as
it
sits
three
nights outside of the body, in the vicinity of the
body, has to remember and expect that which truly fear
is
and trouble (khar) unto the demons, and
reward, peace, and glad tidings (novtk) unto the
good and, on account of the dispersion and injuring of the body, it utters a cry spiritually,
spirits of the
;
.
DADISTAN-i DINIK.
38 thus
'
:
Why
when
organised body,
and birds gnaw this last the body and life
dogs
do the
still
at
unite together at the raising of the dead?'
8.
And
reminding of the resurrection and liberaand it becomes the happiness and hope of the
this is the tion,
body and the other good
of the
spirit
spirits,
and
the fear and vexation of the demons and fiends.
Chapter XVII. 1
thus
The sixteenth question What is the purpose ^
:
to the birds 2.
The
is
that which you ask
of giving up a corpse
?
reply
this,
is
that the construction of the
body of those passed away is so wonderful that two co-existences have come together for it, one which to occasion endurance (der pa
is
and
one which is to cause conflict (nip6r^ini<^ano), and their natures are these, for watching the angels and 3. After appertaining to it averting the demons. the
life
—so
of the body
long as
it is in
— and the
the locality of the place
demons of
dull intellects,
who
are frightened by the body, are just like a sheep startled
by a
it
by wolves when they wolf^.
4.
The
account of being the heart in the body,
is
shall further frighten
spirit
spiritual
of
the
indestructible
body,
on
(hiiko) for the
life ;
so
is
the will
which resided therein, even when they shall release it from its abode. In the same way the body of those who are 5. '
Assuming
2
This
last
that
ah an stands
clause
Vend. XIX, 108,109.
is
for
ahang.
a quotation, slightly altered,
from Pahl.
XVI, 8 -XVII, 8.
CHAPTER passed azvay
much
so
is
the
39
more innocently worthy
of the rights (sano) of one properly passed away,
and
zvJiat
it
is
provided with, as
therein
it
has
For those guardian spirits who keep watch over the body of Keresasp 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 Nasui" corruption ')2 rushes on it and, owing to its violence when it becomes triumphant over the life of the righteous uttered thanksgivings.
6.
^
('
;
man, and frightens
from the place of the catastrophe (hankar^afikih), and puts itself into the place it
of the body, that body
Nasai
dead matter
('
co-existence
is
then, for that reason, called 8.
').
And, on account of the
of rapid changing and the
same
attacking of the
Nasui",
even when
mode of
it is
sary for the disintegration of the body, this
then to
^
An
is
also
sanatorily.
ancient hero, mentioned both in the Avesta and Shahnamah,
who, owing
on
and change
lie
neces-
to his disregard of religion,
is
said to be lying asleep
the plain of Pejyansai (probably the Pijin valley near Qandahar),
watched by a myriad guardian spirits of the righteous, until he shall be hereafter aroused by the angels to kill the revived usurper As-i Dahak (see Bd. XXIX, 7, 8, Byt. Ill, 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. ^ Supposed to be a fiend who enters and pervades every corpse immediately
when Sis.
its
after death,
arrival is
X, 32).
except in certain cases of violent death,
delayed
This exception
till
is
the next period of the day (see
made
in
Vend. VII,
5, 6,
probably intended, in most cases, to prevent a person
met with a
serious accident being
his death contaminating
left
any one coming
and was
who had
to perish, through fear of 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. nasuj).
DADISTAN-l DIN IK.
40
Hence, as the body of men is formed out of hard bone and soft fat, that wJiich is estabHshed is 10. For the expulsion of the bone from the fat. damp fat is no hardness, when the bone through its with it, and it does not become a holder of its damp, 9.
is
itself essentially
dry; and
it
becomes unconsum-
able and attaining durability, through dryness, out
of the dead matter even for perpetuity.
11.
And
provided to make rotten, dispersed, and useless the fat that is around the bone, which on the
the sun
is
decay of the animating life is to become increasingly damp, and, after the departure of life through terror and disgust (adostih), it comes to rottenness and
and the noxious creatures and the hard part such as bone.
stench it
;
in it alike afflict
away of those who a remedy is the gnawer away from men^; the fat becomes separate from the bone, and is seized and digested, as by the T2.
are
As
regards the shrinking
sinners,
nearer
the
way
to
separation of the fat from the dead matter for digestion,
moreover, the permanent matter (asarih) and
attain more fully unto their own nature (i-ano), and the body (kalpu^o) to emptiness. 13. Because there is no other way to consume that fat of men, since it is most grievous to them (the sinners), and the pollution and contamination are made a blessing
bone
unto
it
(the gnawer).
14.
The
dispersers (astar^o-
garan) completely disperse from '
That
is,
in the case of those
who
it^;
they are ap-
neglect the proper exposure
worms produced for consuming them. Perhaps the word khastar, 'cutter or gnawer,' stands for khastar, noxious creature.' The consumers of the corpse disperse when their work is done, and carry contamination with them unless purified by the
of corpses, there
is
a natural remedy in the
'
sun's heat, as described in § 15.
;
CHAPTER
XVII,
9-18.
41
pointed and produced, a production not worthy, for defilement of those purified
its
and animals
is
con-
taminating, through contact again with men. 15. The crow (galag) 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 (darvakh) of the scorcher by the most grievous gnawer would be possible. 16. But it is not proper
to recount
(anga^tano)
the devouring of the noxious creatures, for the spirit
of the body
is
troubled
when
it
which was
observes the alarmed
body of those destroyed, the noxious creatures upon the goodly forms, and the mode and strangeness of their disintegration and spoliation. 17. And so it then becomes the more remedial way^ when, as it is ordered in revelation^, the body fraught with corruption is placed on the ground of a clear mountainspur (kof vakhsh); and, in order not to convey // to the water, plants, and men of the plain, it is (vazi<7f) spirituality
fastened
^
in
in the
the customary manner, so
that
the
corpse-eating dogs and corpse-eating birds, which
(dasto-amuko) of men, and are likewise not entertained as food, shall yet not drag any of it away for man's eating of dead
are not subject to the hand
matter. 1
^
8.
For streams and waters go themselves ^ and
That
is, it is
mode
better to adopt the customary
of removing
the corpse. ^ ^
See Vend. VI, 93-97. is ordered only when the corpse
This
is
not placed in any
enclosure. *
Or, as Vend. V, 49-62 describes
it,
the water
is
rained
down by
DAZ)ISTAN-I DINIK.
42
and are digested by the vital fire ^ which is in the life of the creatures of Auharma^"^; and from fat the corpses and dead matter are reduced unto dregs of clay^ and permanent matter, even with the dust they are mingled and become
consume
that
fat,
scattered about.
and
creatures,
19.
Likewise to those dogs, flying
birds they themselves (the waters)
have given the corpse-eating quality and habit^ and on account of dull intellect they (the creatures) are not overwhelmed even bv that sin. 20. From that fat which is mingled with the
body of a creature of Kv^2.rm.2izd then arises ^ 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 living
also the assault
of a creature of Auha?^ma5'rt', exhibits a partial resurrection and the tokens of it, and thereby the demons
keep
in
it
(the living body),
and give pain^ by the
will of the sacred beings.
Auharmazfi^, purified in the Putik sea, and conveyed through the tree of all seeds, whence the
wide-formed ocean to the well-watered
brought back, with the misty clouds, and rained upon the earth, to grow there and yield food for cattle and men. ^ The vital heat, or Vohu-fryan fire (see Bd. XVII, i, 2).
falling seeds are
2
Reading gil-vali^ih (compare
galiz, ^ ^ '''
'
Pers.
kali/^,
'sediment,' or
saliva').
Which they have imbibed by contact with dead Or weapon.'
matter.
'
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, Nasm, may be driven out of it by the look, or touch, of the dog (see Sis. 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,
9 -XVIII,
1
43
4.
Chapter XVIII. Is
1.
The
it
better
mode 2.
seventeenth question
when they give
better
is
The
is
as declared^ in
is
;
mid
its
own
once to the
ground (vakhsh bum) and,
rising
you ask thus: what
that after showing the
is this,
shall carry the corpse at
the dogs
away
that
is
to the birds, or
?
reply
the reason of which
—they
it
dog
chapter
hills
and
for the reason that
birds should not bring that dead matter
to a watered, cultivated, or inhabited place, one
to fasten
it
in the
manner of a thief ^.
birds
have eaten the
corpse-eating
when
3.
When
the
that
fat
fat,
not possible to eat it, becomes and fraught with noxious creatures, then men shall properly convey the bones away to the bone-receptacle (astddano), which ^ one is to elevate so from the ground, and over which ^ a roof (ai^kupo) 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 (dastobariha) it is said which,
it
is
rotten, offensive,
that bone-receptacle
stone ^, and
^
its
a vault (kart'ako) of solid
is
Literally 'as the reason
of
it
is
declared.'
mentioned
allusion to the missing chapter ^
(nihumbako)
covering
Reading ahun khaduino, but
this is
in
one
This
is
Chap. XVII,
is
to
another 20.
very likely a corruption
of khadiiino ^
* ^
khaduino, '?'« various modes.' The MSS. have mflnam, which by me.' The MSS. have min madam, 'from above.' Whether khaduko-sagako means 'solid rock' or
ashlar'
'
is
doubtful.
'solid
:
DAZ)ISTAN-i DINIK.
44
construct also of a single stone which
rated (sulak-homand), and around
cut perfo-
is
one
it
is
to
fill
in
with stone and mortar ^
Chapter XIX.
The
1.
thus
eighteenth question
When
:
the souls of the righteous
of the wicked go out to the possible for
or not 2. is
that which you ask
is
them
and the
spirits, will
to see Auharma2'
it
souls
then be
and Aharman^,
?
The
reply
said that his
that concerning
this,
is
no material existence
is
among
Auharma^rtf, as a spirit
heard by those
who
the
(sti5)
;
blance of his power
seen, as
is
And
3.
was
be
who
not completely
is
except through wisdom.
it
and
spirits, is to
are material and those also
are spiritual, but his form (kerpo) visible
Aharman
a sem-
told unto Zara-
Spitaman when he saw the result (zah) of his handiwork, and he (Aiiharma^'^) spoke thus Grasp the hand of a righteous man for the kindly operation of my religion through ^ thee thyself is as
tiut the
'
!
^
Perhaps the single stone
is
merely to contain the opening roof of ashlar or rubble with stone and mortar
;
is
not to cover the whole space, but
for light,
otherwise
it
is
to be placed.
and
to
be
set in a vaulted
not clear where the fiUing
This bone-receptacle was
to be provided for the bones of those corpses which were deposited
on
the
open ground.
the bone -receptacle rain does not
The
evil
is
In the enclosed depositories, used in India, a circular well in the centre, from which the
appear to be excluded (see spirit (see
differ very little
Chap.
II, 11),
Sis. II, 6, note).
whose nature and powers
from those ascribed to the
devil
by most Christian
writers. ^
Or
thyself.'
'
on;' or, perhaps,
it
'
is
as
much
as he shall grasp at thee
CHAPTER
XIX, 1-7.
45
and thou mayst see him whose reception (mahmanih) of my wisdom and
much
as he shall grasp,
glory
the most.'
is
And
4.
wicked, in
about the souls of the righteous and the spiritual places they see the throne
which they deem a sight of Auharma,s'
(gas),
And
so also those
who
neman) Aharman, through
that
ence to whose creator they shall
6.
And
he
the
who
delighted at escaping from
is
Aharman and coming
refer-
under-
suffer, will
Aharman (Aharmanih),
of the righteous
is
wisdom with
Auharmas^^ and
stand minutely as regards nature of
5.
(ham-
are domiciled with
to the existence pertaining to
Auharmas^; and they
shall offer
homage
to the
And
he who is wicked, glory of Auharma^'^/. 7. through being deceived by Aharman, and turning from the direction (pe/ag) of Auharma-s-^, becomes more vexed and vaor^ penitent; the hope (zahi^-no) and forgiveness which he possesses, and the retribu^
and manacling which are his among the and spirits through his own handiwork, are tion
fiends
by the
permission which comes from the most persistent of the persistent
^
The word
sense of 2
'
glory
is,
'
is
always to be understood in
XXII, 21);
related to '
material
The epithet khvapar, here transmean self-sustaining in the Avesta traditionally it is supposed to mean 'pro-
appears to
tecting, cherishing,' but this
mean
its
from Auharmaz^^.
persistent,'
(see Sis.
at the period of the resurrection.
radiance, effulgence.'
'
That
lated
'
^
Pers.
khaparah,
persevering.'
'
is
'
merely a guess, though
'active,'
and may,
it
therefore,
seems often
DADISTAN-i DINiK.
4.6
Chapter XX.
The
1.
To what
that you ask thus
is
go
place do the righteous and wicked^
The
2.
nineteenth question
reply
is
this,
that
it
?
thus said that the
is
away and of
souls of those passed
:
the dead^ are
and the first night satisfaction comes to them from iheii'- good thoughts and vexation from their evil thoughts, the second night come pleasure from their good words a7id discomfort and
three nights on earth
punishment^ from
;
and the third good deeds aitd
their evil words,
night come exaltation from their
3. And that punishment from their evil deeds ^ third night, in the dawn, they go to the place of
account on Alburn ^ the account being rendered they
proceed to the bridge ^ and he
As K35
^
are dead
'
The
2
inserts the relative
i
here,
who
righteous
is
some such phrase '
are nearly always said 'to die;' the latter verb
occasionally used tion
is
who
'
has probably dropped out of the Pahlavi text. Parsi books speak of the righteous dead as departed,'
a term very rarely applied to the wicked (see Chap.
who
as
made even
when speaking of
the righteous.
XXXII, is,
4),
however,
This
distinc-
which express the Chald. ^^^ he passed
in the Huzvarij logograms,
death of the righteous by forms allied to over,' and the death of the wicked by forms allied to Chald. '
'
he
JT'D
died.'
MSS., but the
^
So
*
The Avesta merely
in all
'
punishment
'
seems superfluous
states that the soul
here.
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. II, 114, 158-160. ^ The mountain chain which is supposed to surround the world (see Bd. XII, 3); the Av. «
The
Hara-berezaiti.
A'inva^ bridge (see Chap. XXI, 2-7), which
is
said to
^
CHAPTER
XX,
I
-XXI,
47
I.
passes over the bridge on the ascent (lalaih), and
belonging to the ever-stationary (hamistantko)^ he goes thither where their place is, if along with if
works his habits are correct (frarun-cla
an excess
of eood
habits
correct
he has
chanted the sacred hymns
(gisano) he goes even unto the supreme heaven (garo^^'mano). 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
which
precipitated (nikftni-aito) unto that grade suitable for his wickedness.
is
Chapter XXI,
The
I.
thus
:
is
that which you ask
How
(/C'aka<2f),
rest
twentieth question
upon
are the ATinva^ bridge, the Daitih peak and the path of the righteous and wicked
;
and to pass over to Alburz Avesta (Vend. XIX, 100, loi,
the Daitih ('judicial') peak,
(see Bd. XII, 7).
According
to the
form of a maiden, makes the soul of the righteous one go up above the Hara-berezaiti (Alburz); above the A'inva^/ bridge she places it in the presence of the See also AV. V, i, 2, Mkh. heavenly gods (angels) themselves.'
trans. D.) his conscience, in the
'
11,115. 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 Sis. 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). 2 Four grades of heaven and four of hell are mentioned in AV.
and Mkh.
(see Sis. VI, 3, note).
DADISTAN-i DInIk.
48
how one
are they
wicked
is
2.
The
when
one
righteous, and
is
how when
?
reply
is
that thus the high-priests
this,
have said, that the Daitih peak^ is in Airan-vec^^, in reaching unto the vicinity the middle of the world ;
beam-shaped (dar-kerpo) spirit, the K'mvad bridge ^, which is thrown across from the Alburn' enclosure (var) back to the Daitih peak. of that peak
As
3.
//
that
is
were that bridge
whose edges
sides, of
a
like
is
beam
many
of
(poi-to) there are some which
are broad, and there are sojne which are thin
and
broad sides (sCikiha) are so large that its width is twenty-seven reeds (nai), and its sharp sides are so contracted (tang) that in thinness it is sharp;
its
edge of a razor. 4. And when the and wicked arrive it turns to that side which is suitable to their necessities, through the great glory of the creator and the command of
just like the
souls of the riorhteous
him who 5.
takes the just account
Moreover, the bridge becomes a broad bridge
for the
they carry
1
much
righteous, as
spears (ni-^ako)
2
'^.
is
— and
as the height of nine
of those which
the length
each separately three reeds
The ^aka^-i Daitik of Bd. XII, 7. The primeval home of Mazda-worship
(see
^
—
Vend.
;
I,
and
5,
6),
Adarbi^an ;' it is also stated to contain the Daitik or Daitih river (which must not be confounded with the Daitih peak) and the Dara^a river (on whose bank Zaratiajt's father is said to have dwelt), and to have which the Bundahij- places
'in the direction of
been the scene of Zaratiut's
first
XX,
13, 32,
XXIX,
12,
XXXII,
as both long and cold (Vend.
I,
promulgation of the religion (Bd.
3).
Its
winter
is
likewise described
XXV,
8-12, Bd.
11, 16),
which
is
the case in Adarbi^an. 3
See Chap. XX,
^
The
3.
"
The
angel Rashnu.
nine spears of three reeds each, in length, making up the
CHAPTER
XXI, 2-9.
49
becomes a narrow bridge for the wicked, even unto a resemblance to the edge of a razor. 6. And it
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 unweariedly walk in the golden-coloured spring, and with the gallant (hu-/^ir^) 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 on to the bridge,
of affliction (siparih) and the
middle
foremost. to hell
of the
And
8.
is in
its
bridge,
sharpness,
and
on account falls from
over
rolls
head-
the unpleasantness of his path
similitude such as the worldly one in the
midst of that stinking a7id dyixig existence (has tan), there where numbers of the sharp-pointed darts
muk
(te-so
and
point
du^o)
planted^
are
upwards, and
they
out
come
inverted
unwillingly
running; they shall not allow tJiem to stay behind, or to make delay. 9. So much greater than the worldly similitude
is
that pleasantness
santness unto the souls, as such as spirit is
greater than that
fit
twenty-seven reeds mentioned in
have
been about 4 is
is
is
3.
As
for
the
the reed appears to
Chap. XLIII,
supposed to be about 126
taken as 14
fit
for the world.
feet 8 inches (see
width of the bridge length of a spear
§
and unplea-
5, note),
feet,
the
and the
feet.
So in the MSS., but hu-X-ihar, 'handsome,' is more probable. Reading kaniko, instead of the kanako 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). " Assuming that a^zast is equivalent to Pers. a^ast. The allusion seems to be to a form of torturing punishment (running ^
upon ground studded wiih sharp [18]
points) well
E
known
to the author.
DADISTAN-i DINIK.
50
Chapter XXII. 1.
The
twenty-first question
that which
is
you
When he who is much worship of the sacred performed who has beings, and many duties and good works, do the spirit of creation, the spirit of the sacred ceremony ask thus
righteous passes away,
:
(ya^i^no) and religion of the Ma^^a-worshippers, the water, earth, plants, and animals, make complaint
unto Auharma^^T', owing to the passing away of him
who
is
righteous,
and
is
it
distressing to
he goes out from the world, or how 2.
The
reply
is
this,
that as to
them when
is it ?
him who
is
of the
righteous, in his transit of worldly pain in passing
away, and also after passing away to the passage onwards^ which is his limit (^tar) still in the perplexing account, and, after the account, in his own joy, and in what occurs when his gossips (ham-
vaX'an)
in the
world
—by whom the
spiritual
are also not unrecognised, nor his position
beings
unknown
—
are in worldly demeanour downcast and grieving, on all these occasions"- his thoughts, procuring forgiveness, are about the sacred beings. spirit of creation,
and the good
spirit
3.
And
the
of the religion
of the Ma^-^^a-worshippers, w^hich are in the worldly of which ^ also, in the world, that righteous existence
—
one is a praiser, an employer, a manager, a protection, and a forbearing friend shall make an outcry to
—
^
2
The ^inva^ bridge, near which the soul's account is rendered. 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.
1
.
CHAPTER the creator about
XXII, I-XXIII,
him who
is
5
2.
righteous,
who
is
away
from worldly protection, also for the granting of a promoter of forbearance, and for a restorer (az^orrt'ar) of
what
extorted
is
likewise a petition
i;
about the compensatory concomitants as to his new protection and disposer.
And
4.
^
a teacher
the almighty creator responds, and allots for smiting the fiend, for the satisfaction for the protection of the
of the righteous,
and
As
it is
creatures.
5.
religion
of the
priest
creatures are
said, that in
made
and
every age a high-
managing of the
his
manifest, in
good
whom,
in that age,
the protection of the creatures and the will of the
sacred beings are progressing.
Chapter XXIII.
The
1
ask thus
:
twenty-second question is that which you When they shall snatch forth the life from
man how
the body of 2.
The
reply
is
does this,
resemblance such as when out of a
fire;
a
burnt,
fire is
^
These
it
depart
that
it
?
is
said
the redness
is
to
be
in
drawn up
when the inflammable material of and has remained without glowing ^
for
latter clauses
of the outcry refer to their
own
wants,
one to take the place of the
and the necessity of providing some deceased; but the final petition seems
be for the deceased
to
himself. 2
The word maybe
either
farhakhtako, preparing, '
educating,'
or firijtako, 'sending, deputing,' and must be used as a substantive. ^
Reading abarij (compare Pers. barz, 'splendour'), or it may if barkh, 'a spark,' be a pure Persian
be abarakh, sparkless,' word, which is doubtful. '
E
2
DADISTAN-I DINIK.
52
and when
does not obtain new inflammable mate-
it
extinguishing matter (nis'ayii'nik) comes
rial,
or
upon
it, its
and heat then depart from it^; on the departure of the breath (va^o
redness
the hfe, too,
va.Takih), does not stay in the body, but in hke
manner departs. To a Hke purport the 3. have also said
this,
high-priests of the rehgion
that mortals
when the neck^; when
perceive the time
(band) on the
and
spirits shall
listening
^
put a noose
his time has fully come him with a companion (pa van
one then conducts
ham -bar)'*,
and men by
at
falling
his
are
the
place
of
and having made lethargy (bush asp) deliver him up, and terrified his fever (tapo), death (aosh) seizes decrepitude (zarman)
death ^ and cause of death
away from him
The
4.
;
^.
strength in those intrusted zvith him, and
the good proceedings
remain behind
and
pursuit of
means which
giving them strength, are the deter-
^,
Mi 4
and J omit the remainder of the sentence. Reading jinvij-no, but by omitting a stroke we should have danijno, 'knowledge.' ^
2
^
Of
supposed
drag them to
Bd. *
The demon
a person at the point of death.
vida(/, is
of death, Asto-
noose around the necks of the dead to which only the righteous can throw off (see
to cast a
hell,
Ill, 21, 22).
That
is,
the dying
man must
be conveyed by more than one demon of corrup-
person, for fear of such contamination by the
tion (at the time of death) as, would require the tedious
ceremonial of purification (see ^
And,
therefore, the place
resurrection (see Sis. ^
Lethargy, fever,
Sis. 11, i,
where
XVII, 11-14). and decrepitude
are dispossessed by the mightier
mention ^
'
lethargy,' but
omit the
his
Bareshnum
6-8).
body
will rise
again
at the
are considered as fiends, but
demon
of death.
INI
14 and J
after part of the sentence.
Alluding probably to the ceremonies to be ordered and per-
formed by the survivors
(see
Chap. XXVIIl,
6, Sis.
XVH,
2-6).
CHAPTER
XXIII,
3-XXIV,
2.
53
which is their own inward physician. be a passing away (vi^arg) which obtains no hght, and on account of their disquietudes they have gone to the understanders of remedies for mination 5.
And
(viX'ir)
should
it
remedial duties, and the
strength for the
he proceeds with
closed, 6,
And
of
its
insufficiency
way
is
of means ^.
the soul of the body, which is the master house (kac/ak khurt'ai), along with the animating life, goes out of the impotent body to the
immortal souls
as a wise master of a house goes
^,
out of a foreign (ant ran 6) house to a residence of the good worship,
// was also told to the ancient learned that
7.
(khaya)
is
where there
soul's body,
much and
which
is
connected with the soul
is
life
a living spirit within the ^,
as
as a development (i"arituntan6) of the body,
the
is
(zivandakih) of the soul of a body
life
of one passed away.
Chapter XXIV. 1.
The
ask thus
where
When
:
is
twenty-third question
he
second, and the third 2.
^
The
That
is,
who
is
the place the soul
reply
when
is
is
that which
righteous passes away, sits
the
first
and what does
;
this,
you
that thus
it is
it
night, the
do
?
said, that the
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.
2
The MSS. have
^
M14
'
soul.'
and J have 'which
of the sentence.
is
the soul,' and omit the remainder
DADISTAN-i DINIK
54 soul of man,
itself
passing away,
about
is
own
its
body\
the spirit of the
upon (gas)^, and
position
after
earth, doubtful
three nights
fear of the
in
(dahyako), and fear through anxiety about the A'inva^ 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 account; and
it
experiences
experiencing and alike
terror, distress
touching
becomes
it,
quainted by sight with the sin which mitted, and the
good works which
it
it
ac-
has com-
has scantily
done.
And
4.
the
first
night from
the second night from
night from
its
good deeds
its
its
own good
thoughts,
good words, and the
third
obtains pleasure for the
it
and if also, with the righteousness, there be which remains i^i it as its origin, the first punishment in retribution for the evil deed occurs that The same third night, on same third night. 5.
soul
;
sin
the fresh arrival of a dawn'*, the treasurer of good
works, like a handsome maiden (kaniko)^, comes its own good works (parik6-/C'ind), the sin witches by and, collected and crime unatoned for (atokhto) come on to the
out to meet
it
with the store of
;
account and are justly accounted 1
The
from the life, ''
^
'
'
spirit
of the body
soul,'
both in
this
as described in Chap.
That
is, its
'
which
is
to
for*^.
some
extent distinguished
chapter and the next,
XXIII,
future position, or
is
probably the
7. '
destination.'
See Chap. XXI, 2-7.
Reading den bam-i nuk ayafto. Fully described in Hn. II, 22-32, AV. IV, 18-35, M^h. II, 125-139. ^ 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
For the remaining [ketrilnd) sin it undergoes punishment al 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 forward unto the supreme heaven {garort'mano)^ or to heaven (vahij-to), or to the ever-stationary (hamistanagano) of the righteous^ there where there is 6.
;
a place for
it
in righteousness.
Chapter 1.
The
ask thus is
:
twenty- fourth question
When
he who
the place the soul
and the 2.
third
The
XXV.
is
wicked
the
sits
first
and what does
;
reply
is
this,
it
you where
that which
is
shall die,
night, the second,
say and do
?
that those three nights the
upon earth, a7id notices about the thoughts, words, and deeds of its own body zV is doubtful about its own position, and experiences grievous fear of the account, great terror of the bridge, and perplexing 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 /las not done, and the sin which it soul
is
;
committed.
/las 4.
And
the
first
'
See Chap. XX,
^
There
(see ^
is
night
zV is
hastening azuay from
3.
another place for the ever-stationary of the wicked
Chap. XXXIII, 2). Assuming that angrai
for
angari^/ar.
DAZ>ISTAN-i DIN IK.
56
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
its
own
evil thoughts, the
;
done in the world, the first night the spirit of its good thoughts, the second night the spirit of its good words, and the third night the spirit of its good deeds, come unto the soul, and become pleasing and
commendable dawn,
it.
the third night, on the fresh arrival of a sin, in the frightful, polluted shape of a
And
5.
to
its
maiden (/^arattk) who
an
is
injurer,
comes
to
meet
and a stinking northerly' and it comes on shudwind comes out to meet deringly, quiveringly ^ and unwillingly running to 6. And through being deceived and the account. deceiving, heresy (az^arun-dinoih), unrelenting and false ^ accusation of constant companions, and the it
with the store of
its sin;
it,
v^id&spread
sinfulness
(dru^-stihih)
and
it
is
a
of
fiend-like
ruined, falls
existence
from the bridge,
precipitated to hell.
is
Chapter XXVI.
The
1.
ask thus
:
twenty-fifth question
How
is
and the comfort and pleasure which 2.
1
The
that which
are in heaven
reply is this, that it is lofty, exalted,
The demons
you
are the nature of heaven (vahi^to),
are supposed to
gates of hell are situated (see
Sis.
come from X,
?
and
the north, where the
7).
Reading asto-sistiha nafo-^umdaniha, which may be, but the with bones started and with shaking navel literally, 2
;
'
reading ^
is
'
doubtful.
Literally
'
not allowing to hear and false-speaking.'
CHAPTER XXV,
5 -XXVII, 2.
57
most brilliant, most fragrant, and most most supplied with beautiful existences, most desirable, and most good, and the place and abode supreme,
pure,
of the sacred beings (ya^rtfano).
3.
And
in
it
are
comfort, pleasure, joy, happiness (vai't^'agih),
all
and welfare, more and better even than the greatest and supremest welfare and pleasure in the world and there is no want, pain, distress, or discomfort whatever in it and its pleasantness and the welfare of the angels are from that constantly-beneficial place ;
;
(gas),
the
full
^/-Jrt'
undiminishable space (gun^)',
the good and boundless world, 4.
from
And
the freedom of the heavenly from danger
heaven is like unto their freedom from disturbance, and the coming of the good angels is like unto the heavenly ones own good works provided. 5. This prosperity (freh-h a sto) and welfare of the spiritual existence is more than that of the world, as much as that which is unlimited and everlasting is more than that which is limited and evil in
demoniacal (^edaniko).
Chapter XXVII. 1.
The
ask thus
:
discomfort
twenty-sixth question
How ^,
The
is
that which
you
and the
pain,
are the nature of hell,
punishment, and stench of hell
?
is this, that it is sunken, deep, and most dark, most stinking, and most terrible, most supplied with wretched existences (ana2'i
reply
descending,
'
See Chap.
XXXI,
24.
^
Or
'
ingloriousness.'
DAZ)ISTAN-i DINIK.
58
(grestako) of the demons and fiends. 3. And in it but in is no comfort, pleasantness, or joy whatever ;
are
it
stench,
all
pain,
filth,
punishment, distress,
profound evil, and discomfort and there is no resemblance of it whatever to worldly stench, filthiAnd since there is no ness, pain, and evil. 4. resemblance of the mixed evil of the world to that ;
which is
is
sole-indicating
its
(ae-numai) good, there it from the origin
also a deviation (gumii-no) of
and abode of evil\ 5,
And
much more grievous
so
is
the evil in hell
than even the most grievous evil on earth, as the greatness of the spiritual existence
is
more than that
and more grievous is the terror of the punishment on the soul than that of the vileness of 6. And the punishment the demons on the body. abode // has befrom those whose soul is on the come^, from the demons and darkness a likeness the head (kamarako) of whom of that evil to hell
of the world
;
—
—
Aharman
is
7.
And
the deadly.
the words of the expressive utterance of
the high-priests are these, that where there of every other thing
but hell
is
it is
is
more than the thing
a thing worse than the fear of
a fear itself,
it.
Chapter XXVIII. I.
The
twenty-seventh
you ask thus
:
Why
question
and what
is
is
that
which
the ceremony
of
Meaning, probably, that the mixture of good and evil in the But the is as far removed from heaven as it is from hell. words ae-numai and gumi^-no are doubtful both in reading and '•
world
meaning. ^
That
is,
hell
has become
;
reading
man
ga,yt6.
CHAPTER
XXVII, 3-XXVIII,
the three nights (satLiih),
59
5.
when during
three days
they order and perform the sacred-cake ceremony (ya^'i^no drono) of Srosh^? The reply is this, that the Hfe and soul, when 2.
from the realm of the spirit of air ^ they attain unto worldly attire, and have passed into its pain and
more
misfortune, are
sensitive (na^^uktar);
to their nurture, birth,
and
owing
mission, protection and
defence are more desirable and more suitable for the discreet (hu-/^iraganiktar); and milk food,
and renewed (navagunak) and constant attention to the fire
are requisite^.
3.
So
also
when they
are ousted from bodily existence, and pain and the
have come upon them, they are in like manner more sensitive, and sending them protection and defence from spirits and worldly existences is more desirable. 4. And on account eradication of
life
of their spiritual character the offering (firi^fti^no) of gifts for the angels,
fit
for the ritual of a spirit
more presentable; and also a fire newly tended (nogond) is that which is more the custom in the sacred ceremony (ya^ii-no). For the same reason in the three days when 5.
(mainok nirangik),
is
connection with the soul the sacred ceremony,
in
the burning of 1
fire, its
See Chap. XIV,
cleanly clearance
(gondii no),
4.
Reading min mainok vayih, and assuming that 'the good Vag' (the Vayo of the Ram Yt.), who is often called the angel Ram, is alluded to (see Chap. XXX, 4, Sis. 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 2
in the Pahlavi text. ^
Referring to the proper care of new-born infants, for whose
protection from the
demons
burning for three days (see
a bright Sis.
fire
is
XII, 11, 12).
to
be kept constantly
6o
DA2)ISTAN-i DINIK.
and other relioious and ritualistic defence, feeding on milk and 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 Srosh the righteous
and he
^,
one of those taking the account in the ^ three nights Srosh 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 Srosh, and that one is assisted likewise by Srosh's taking the account, and is
also
—
for that purpose, are the manifest reasons for per-
forming and ordering the ceremony of Srosh for three days and nights ^.
And
7.
the fourth day the ordering and perform-
ing the ceremony of the righteous guardian spirit fravarrtfo)' are
(arrt'ai
for the same soul and the
remaining righteous guardian
and were and
are
will be,
spirits
of those
who
from Gayoman/ the
propitious to Soshans the triumphant^.
Chapter
The
I,
thus ^
:
twenty-eighth question
For what reason
No meat
is
to
The
is
Sis.
angel Srosh
is
XVII,
that
you ask
not allowable to perform
is it
be eaten by the survivors
has passed away (see ^
XXIX.
until the third night
2).
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 Aiiharmas
See Chap. XIV,
^
See
Sis.
XVII,
II, 9). ^
4.
See
Sis.
XVII,
3.
5.
® That is, from the from Yas. XXVI, 33.
first
man
to the last
;
the phrase
is
quoted
1
CHAPTER
XXVIII, 6 -XXX, 2.
ceremony of Srosh, the hving
the
6
(ahv6)\
spirit
when
along with other propitiations (shnumano)-,
they reverence him separately
The
2.
reply
who
the creator
?
that the lord of
is this,
own
persistent over his
is
things
all
is
creatures,
^ which and a precious work is his own is given by him to Srosh the righteous whom, for this reason, one is to reverence separately when even his name is not frequently mentioned, and one is not
true service
even
to reverence the
names of the archangels with
him.
XXX.
Chapter
The
1.
ask thus
what
is
twenty-ninth question
The
:
third
you
that which
is
night, in the
of dawn,
light
the reason for consecrating separately the
three sacred cakes'* with three dedications (shnu-
m an)? The
2.
dedication
reply
is this,
that one sacred cake,
Rashnu and h.sxkd^
is to
^
Probably a miswritirg of ash ok,
^
Short formulas of praise, reciting
spirits
'
,
righteous.' all
the usual
titles
of the
intended to be propitiated by them, which are introduced
particular spirit in
^
satisfying
is for*^
ceremony
into a particular part of the liturgy to dedicate the
VII,
whose
whose honour
it
is
to the
being performed (see
Sis.
8).
Reading bondakih; but
may be bundakih,
it
'complete-
ness, perfection.' *
is
The dron,
or sacred cake,
is
a small flexible pancake which
consecrated in the ceremonies, and dedicated to
spirit
some
particular
by means of the shnuman, or propitiatory dedication (see
Sis.
Ill, 32). ^
See
present
XVII,
Sis.
when
the
4.
soul
These two angels renders
actions in his golden balance, '
Reading
its
and
rai, instead of la,
'
account
;
Ajtat^ assists
not.'
to
be
Rashnu weighs
its
are
it
supposed (see
AV. V,
3, 5).
:;
A
DAX»ISTAN-I DINIK
62
dawn and the period of Aushahtn \
the light of
because the mountain Aushda^tar - is mentioned A in the propitiation of the angel Ast^d. 3. With Ai-ta^
and
is
the propitiation of the period of Aiishahin the ruler of glory
s/ie is
account occurs
*
their passage (v'ldkr)
One
whereas the bad Vae
"^
of
in propitiation
is
moreover, on
is,
^,
the account
to
through the bright dawn.
is
sacred cake, which
good Vae
the
the
the souls are in the light of the
;
dawn of Aushahin when they go 4.
when
of that time
^,
account
this
a despoiler and destroyer,
is
even so the good Vae is a resister (kukhshtrt^ar), and likewise encountering the bad Vae /le is also ;
abstraction of
a diminisher (vizu^^ar) of his
One
'
of the
midnight
five
periods of the day and night, extending from
dawn,
until the stars disappear in the
until all the fixed stars
(see Bd.
XXV,
XIV,
9, Sis.
some
or, as
disappear except four of the
mountain
in
4-6).
Sagastan in Bd. XII, 15.
dedicatory formula of Asia.d (see
mean
here supposed to
'
say,
magnitude
first
Called Ushi-darena in the Avesta, and identified with
2
life,
It
and
Sir. 26),
is
its
mentioned
name
some in
the
evidently
is
the holder of dawn,' an appropriate term
mountain to the eastward. Both Rashnu and Asta.d are blessed the Aushahin period of the day. The glory of the Aryans is lauded
for a lofty ^
for * ®
'
The
good "
'
spirit
soul
on
of
its
air,
way
or angel
Vend. V,
25, 31
demon Vizaresh very
little
of Vend.
soul,
receives
and protects the
world (see Chap. XXVIII,
Identified with Asto-vidac^, the
35, but Pahl.
appointed
in the A.si3.d Yajt.
Ram, who
to the other
conveys away the bound
in the prayers
demon
of death, in Bd.
makes him
a separate
2, 5).
XXVIII,
demon, who
which would identify him with the
XIX,
94, Bd.
XXVIII,
18.
There
doubt, however, that the Pahlavi translator of Vend.
misunderstood the Avesta, which merely says that
'
is
V
Asto-vidhotu
binds him, Vayo conveys him bound,' referring probably to the
good Vae who
receives the parting soul;
admits that
was the opinion of some.
this
and Pahl. Vend.V, 31
CHAPTER XXX,
3 -XXXI, 3.
and a receiver and protection of
63
on account of
life,
the sacred cake ^
XXXI.
Chapter
The
I.
thus
:
thirtieth question
When
heaven,
in
receives
it,
that which you ask
is
goes on to
a soul of the righteous
what manner does it go who leads ^ it, and who makes
also,
;
a house-
it
Also, does any one
hold attendant^ of Auharma^'rt'?
come out
of the righteous in heaven
who
to
meet
it,
and
it, how ? make up an account as to its sin and good works, and how is the comfort and
shall
any thereof make
enquiry of
or
Shall they also
2.
pleasantness in heaven shown to
food
its
3.
?
Is
also
it
their
what is assistance which it
;
also,
Nothing is here said about the third sacred cake, but Sis. XVII, 4 states that this is to be dedicated to the righteous guardian spirit (see Chap. XXVIII, 7). ^
''
It is
yezrun
doubtful whether the verb be
yezderfin) or dezrun
(a corruption of
dedrun), but both forms are traceable to the same Semitic root ("im), one with and the other without the prefix 'ye,' and both, therefore, have nearly the same meaning. ^
(a corruption of
Reading khavag-i -man, 'servant of the house'
Chaps.
XXXn,
7,
This word occurs
XXXVII,
16, 17, 21,
XLIII,
(see also §§5, 8,
i,
XLVIII,
41).
Pahl.Vend. XIX, 102, in a compound which doubtfully read avidamankar ano, 'those acting without time,
is
eternal ones,' in
in
Haug's Essays,
as household attendants').
p.
It also
388
(it
should be
'
those acting
occurs in the Pazand tract called
AogemadaeM, from its initial word (see Geiger's ed. p. 23, § 11), where it is read awdimani, and translated by Sans, pratihara, '
doorkeeper;
to
'
but in a Pahlavi version of this tract (which seems
form part of the Afrin-i Dahman, and
the Pazand text) this word '
is
differs
replaced by
considerably from
bondak manik-i,
a household servant,' which confirms the reading adopted here.
64
DAZ)ISTAN-i DiNIK.
reaches unto the world, or not
ma no)
(s a
The
4.
which
And
of heaven manifest, or what reply
is
steps forth unto spirit
?
this,
the limit
is
way
is
heaven through the strength of the
of good works, along with the good is
it}
that a soul of the righteous
the escort
(parvanako) of the
spirit^
soul, into
and the uppermost (tayiko) which is /or its own good works along with the spiritual good works, without those for the world, and a crown and coronet ^, a turban-sash and a fourfold filletpendant ^, a decorated robe (c^amako) and suitable equipments, spiritually flying unto heaven (vahi^-to), its
allotted station
;
or to the supreme heaven (garo^fman), there place
its
is.
5.
And Vohuman
'^,
the
where
archangel,
makes it a household attendant (khavag-i-manine^o) to Auharma^'^ the creator, and by order of Auharma^'^ announces its position (gas) and reward; and it becomes glad to beg for the position of household attendant of Auharma^'^/, through what it sees and knows, 6. Auharma^'^' the creator of good producers Probably the good Vae, the
'
2, 5,
XXIX,
spirit
of
air (see
Chaps. XXVIII,
4).
Reading rukho varfl'ivano, which words also occur in AV. XIV, 9. A most elaborate account of heaven and hell will be found in the Book of Ar^a Viraf with an English Translation, ed. Hoshangji and Haug, 1872. ^ Reading va^- va X'aharako balak. ^
XII, 16,
* Vend. XIX, 102-107 (trans. D.) states as follows Up rises Vohu-mano from his golden seat Vohu-mano 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
Ahura Mazda, to the golden seat of the Amesha-spe«tas, to the Garo-nmanem, the abode of Ahura Mazda, the abode of the Amesha-spe«tas, the abode of all the other holy the golden seat of
beings.'
;
CHAPTER XXXI, 4-9.
65
(dahakan) 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 (venii"n6iha), or are attending (sinayaniko) to the world and spirit, and put away appearance (venii'no apado^end), then he whose patron spirit (ahvo)^ is in the world is ;
able to see the attending spirits, in such similitude
when they see bodies in which is a soul *, or when they see a fire in which is Varahran ^, or see 8. Moreover, in water in which is its own spirit as
^.
that household attendance, that Auharma^'^^ has seen
the soul
is
Auharma^i^ sees
certain, for
and many even of the
fiend's
souls
'^,
all
who
things
are put
away from those of Auharma^^f in spiritual understanding, are delighted by the appearance (numu^ano) of those of Auharma^'^?^ 9.
^
And
the righteous in heaven,
who have been
Implying that Auharmagi/ can hardly be considered
except by the eye of
faith (see
Chap. XIX,
visible,
2).
Assuming that raba-vanagih is equivalent to Pers. buzurganagi, 'magnificence.' ^ The ahvo (Av. ahu) seems to be a spiritual protector, somewhat similar to a patron saint as, according to the Ahunavar, the most sacred formula of the Parsis (see Bd. I, 21, Zs. 1, 12-19), both an ahu and a ratu are to be chosen, that is, both a patron "^
;
spirit ^
and a high-priest.
That
is,
he sees the
spirits
by means of
their material
mani-
festations. ^
The
old Pahl. form of
applied to the sacred
fire
Vahram, the angel whose name is XVII, 1,2,9); ^^ ^^ ^^e Av.
(see Bd.
Verethraghna of the Bahram Yt. ® The female angel of water is the Av. ardvi the Aban Yt. ^ The souls in hell. [18]
F
sftra
Anahita
of
A
66
DADISTAN-I DINIK.
same
his intimate friends, of the
religion
and Hke
goodness, speak to him of the display of affection, the courteous enquiry, and the suitable eminence
from coming to heaven, and his everlasting wellbeinof in heaven, lo.
And
the account as to sin and good works
does not occur unto the heavenly ones ; it is itself among the perplexing questions of this treatise, for the takine of the account and" the atonement for the
away and appointed
sins of a soul of those passed
unto heaven happen so\ although its place (gas) there ^ until the renovation of the universe, and
new
has no need for a
account
account,
ii.
And
at the time the account occurs
is
is
it
that those
;
taking the account are Auharma-s^, Vohuman, Mitro, Srosh, and
account of
As
to
they shall
with justice, each one at
all
as the reply 12.
Rashnii, and
is
written in
that which
its
own
make up the his own time,
chapter ^
you ask concerning
food,
the meals of the world are taken in two ways one is the distribution of water in haste, and one :
with enjoyment (aurva^'i^-no) to the end;
is
heaven there
in
joicing with
no haste as to water, and
is
much
but re-
delight they are like unto those
who, as worldly beings, make an end of a meal of luxury (alirva^i^nikih). is
the spiritual
it
is
To
that also
of Mai^yok-zarem ^
and
Chap. XXIV,
it
14.
is
in
its
the reason of
^
As
See Chap. XIV, 2-5.
*
This sentence
^
Said to be the food of the souls in heaven (see Hn.
is
5, 6.
rather
ambiguous
ap-
a butter of the
And
5
in
w/^/-f/^
completion of the soul's pleasure
attaining in like proportion*,
pearance to worldly beings
name
13.
^
In heaven.
in the original. II,
38,
CHAPTER XXXI, IO-I5.
name
that
of
that of the material food
this,
is
it
in
the world that which
is
said to be the best
ducts of cattle
is
the product of cattle
(pashum), among the pro-
use as food
i)i
6*]
is
the butter of milk,
and among butters that is extolled as to goodness which they shall make in the second month of the year ^ and when Mitro ^ is in the constellation Taurus; as that month is scripturally (dinoiko) called Zaremeya^, the explanation of the name to be accounted for is this, that its worldly representative (andasako) is the best food in the world.
And
no giving out of assistance by the soul of the rio-hteous from heaven and the supreme heaven ^ for, as to that existence full 15.
there
is
;
Mkh.
II,
tality,
152)
Hadhayoj and Bd. ^
it is
;
to
XXX,
be distinguished from the draught of immor-
which
called Hiish,
the white
prepared from the
is
Horn
at the
of the ox
fat
time of the resurrection (see
25).
If the writer refers to the correct solar year of Bd.
beginning
at
the vernal equinox, the second
19th April-ipth
Taurus
May when
the sun
is
middle of April, and
its
21,
in the conventional sign of
but the ordinary Parsi year in his time
;
XXV,
month would be
commenced
in the
second month would be May-June when
the sun (about a.d. 880) would be in the actual constellation of
So
Taurus.
that the statements in the text afford
no certain
indi-
cation of the particular calendar used by the author. "^
^
The The
season
angel of the sun's fifteenth
light,
here used for the sun
itself.
day of the second month of the Parsi year
festival called
Maidhyo-zaremaya,
is
the
'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-mah, the month of gold, or '
the green month.' *
That
world.
is,
The
there
is
no intercession of
saints for those
still
only interceders are the angels and guardian
and they go no further than
in
to obtain strict justice for every
according to his worldly merits.
F 2
the
spirits,
one
— ;
68
DADISTAN-i DInIk.
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, its relations and gossips and he who is unremembered and unexpecting (abarmarV2id) is undisturbed, and enjoys in his own time all the pleasure of the world as it occurs in the renovation of the universe, and wishes to attain to it. 17. And, in like manner, of the comfort, pleasure, and joy of the soul, which, being attained in
of joy,
tJiere
is
;
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 there are in the world from a man who is a wise friend he who is a reverent worshipper and other educated men, to her who is a beautiful, modest, and husband-loving woman she who is a manager
—
—
(arastar) under protection
—and other women who
are clever producers of advantaged
which arises from
beasts
This^, too,
18.
of burden,
cattle,
wild
fish, and other species of animals from luminaries, fires, streams (hu-ta^ii"nan), winds, decorations, metals, and coloured earths; this, too, which is from the fences (par-
beasts,
birds,
this, too,
dakano) of grounds,
and the
houses,
lands of the well-yielding cattle;
from
is
species
rivers,
of water
and shrubs, matic herbs, ^
fountains, wells, ;
fruits,
^,
too,
the
grain,
which
primary
which is from and fodder, salads,
too,
this,
and other
this
and
primitive
plants
;
this, too,
trees
aro-
which
is
Reading su6? az karano, and identifying the second word with
Pers.
2iZ.
^
That
^
This clause
is,
the pleasure. is
omitted in
M14
and
J.
CHAPTER XXXI,
69
of the land for these
the preparation
and
6- 22.
1
primitive creations
;
this, too,
creatures
^
from the species
of pleasant tastes, smells, and colours of
natures,
all
patron
spirits
(ahuan), and the appliances of the patron
spirits,
the
producers
of protections
the
-,
can come unto mortals. 19.
And what
similitude
females and
cattle,
of every kind,
The
the
of good works
spirit
is
in
expressly a likeness of stars and males,
is
and sacred
fires
dogs,
lands,
waters,
fires,
and
metals plants
^.
good works are attached (az^ain the degree and proportion which are their strength, due to the advancement of good works by him who is righteous, they are suitable as enjoyment for him who is righteous. 21. He obtains durability thereby * and 20.
spiritual
ytikhto) to the soul, and
necessarily
preparation,
conjointly
with
constant
pleasure and without a single day's vexation
(ayom-
ae-beshiha). 22.
There
also
is
which no example
is
an abundant joyfulness, of appointed (vakhto) in the
comes thus to those who are heavenly ones and 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 world from the beginning, but
it
;
said
is
^
It is
to
be
a
sample of
doubtful whether
le-denman yaz^ano '
;
for worldly beings.
we should read le-denmanshano,
denman,
a rare plural fonn of
it
'this,'
or whether
it
in the latter case the translation
should be
would be
for these creatures of the sacred beings.'
^ Assuming that zinharano stands for zinharano, otherwise we must read zoharano, 'holy- waters.' ^ The chief objects benefited by good works. * Reading hangamih-ash, but the construction is unusual.
DADISTAN-i DINiK.
70
And
23.
oi
its
indications
by the world the limited
with the unlimited, the imperishable with perishableness, the consumable with inconsumableness are then no equivalent similitudes of it\
24.
And
the limited, perishable, and consumable things of the world's existence which are the imperishable and inconsumable ones of the existence of endless
it is
light
and
indestructible
the
^,
space (g{in^)=^, and
ever-beneficial
ones
joyful
ones of the all-beneficial
— without
the
vexation
a single day's
the radiant supreme heaven (garo^mano). the throne (gas) of the righteous the supreme heaven
and
is
25.
And
heaven and
the reward he obtains
the resurrection,
until
his
is
in
all-
— of first,
when even the
world becomes pure and undisturbed he is himself unchangeable thereby, but through the resurrection he obtains what is great and good and perfect, ;
a7id
is
eternally glorious.
Chapter XXXII.
The
I.
thirty-first
When
thus:
question
he who
is
is
that which you ask
wicked goes to
hell,
how
^ 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. 2 The place of Auharma^^/, or heaven in general (see Bd. I, 2),
where things which are perishable on earth become everlasting. ^ 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;' it is
and
it
appears from Chap.
XXXVII,
22, 24 that
here understood as the unlimited space of heaven, contained
in the
'
endless
light.'
1
CHAPTER XXXI,
2 3 -XXXII, 5.
7
does he go, and in what manner does he go also, who comes to meet him, and who leads him ^ to ;
hell
;
does any one of the infernal ones
also,
come
huikdn5)
meet
to
they also
Shall
2.
inflict
him,
how
or
(diii-ais
it?
punishment upon him,
which he has committed, at once, or is punishment the same until the future existence ? Also, what is their food in hell, and of what
for the sin
his 3.
and discomfort or how is it ?
description are their pain
the limit of hell manifest,
The
4.
reply
is
this,
and
is
that a soul of the wicked,
passing away
the fourth night after
;
2,
its
account
and totters (kapinert'o) from the KmM2.d bridge^; and Vizarash ^ the demon, conveys (naye<^6)^ him cruelly bound therefrom, and leads him unto hell. 5. And with him are the spirits and demons connected being
rendered,
head-foremost
rolls
with the sin of that soul, watching in
many
guises,
resembling the very producers of doubt (vtmanda^aran-i/^),
the
wounders,
slayers,
destroyers,
deadly ones, monsters (dui'-gerpano), and criminals,
'
Mi 4
^
The term
and J omit the words from also to leads him.' passing away is here used with reference to the death of a wicked person, contrary to the general rule (see Chap.
'
XX,
See Chap.
*
'
XX,
3.
the fiend,
named
Vizaresha, carries off in bonds the
souls of the wicked Daeva-worshippers 94, trans. D.) resh, but
it
'
'
'
2).
^
Then
'
;
is
always Vizarash in
who
live in sin'
(Vend. XIX,
where the name is VizaDd. Here it has been first
XXVIII,
see also Bd.
18,
miswritten in K35, and afterwards corrected, so that later copyists
have read Virash, as in ^
Mi 4
and
J.
Identifying the verb with Av. nayeiti of
may be read vzyedo, and XV, 17, or Av. vadhayeiti
it
change of meaning.
Vend. V,
identified with Av.
of Vend.
XIX,
25, 31; or vayeiti ofVend.
94, without
much
"
72
DAZ)ISTAN-i DInIk.
wJw are unseemly, those, too, zuho are diseased and polluted, biters and tearers, noxious
those
creatures,
windy stenches, glooms,
fiery
stenches,
thirsty ones, those of evil habits, disturbers of sleep
(khvap-kharan), and other special causers of sin and kinds of perverting, with whom, in worldly semblance, are
And
the
spiritual
causers
of
distress.
strength and power owing to his sin, they which have become surround him uncomfortably, and make him experience vexation, even unto the time of the reno6.
proportional
the
to
theirs,
vation of the universe.
And
7.
through the leading
of Vizarash^ he comes unwillingly unto
hell,
becomes
a household attendant (khavag-i-manoi-aito) of the fiend and evil one, is repentant of the delusion of a desire for fables (vardakiha),
away from
for getting
is
a
longer
the world, and has
hell to
a wonderful desire for good works.
And
8.
are
his food
among
is
as a sample of those which
the most fetid, most putrid, most pol-
and most thoroughly unpleasant and there no enjoyment and completeness in his eating, but he shall devour {gdild^d) with a craving which keeps him hungry and thirsty, due to water which
luted,
;
is
hastily sipped^.
is
9.
Owing
to that vicious habit
no satisfaction therefrom, but it increases his haste and the punishment, rapidity, and tedious-
there
is
ness of his anguish.
The
10.
locality^ in hell
is
not limited (samani-
'
See
2
Referring to the fact that a person
thirsty
§ 4.
cannot quench his
thirst, for
who
is
both hungry and
more than
a few minutes, by
drinking water without eating. ^
Or, perhaps, 'his position,'
if
we
read divak-a.y instead of
CHAPTER
XXXII, 6 -IT,.
73
ait) before the resurrection, a?id until the
time of
1 1. Also the renovation of the universe he is in hell. is the punishment connected with it,
out of his sin
and that punishment comes upon him, from the fiend a7id spirit of his own sin, in that manner and proportion with which he has harassed and vexed others \ and has reverenced, praised, and served that which is vile.
And
1 2.
at the time of the renovation,
and
the
the souls of the wicked pass into
fiend perishes,
melted metal
when
[dij o^noY for
evil thoughts,
three days; and
which are owing to their
all
fiends
sin,
have
anguish effectually, and are hurried away by the cutting and breaking aiuay of the accumulation (ham-da
melted metal they are thoroughly purified from guilt and infamy (dasto va raspako), and through the perseverance (khvaparih)^ and mercifulness of the pre-eminent persistent ones they are pardoned, and
become most
saintly
(mogtum) pure
ones; as
it
is
metaphor that the pure are of two kinds, one which is glorious (khvarvato), and one which is metallic (ayenavato)^ said in
divakih, but the former reading would be more of a modern Persian idiom than a Pahlavi one. ^
Or,
'
^
Bd.
XXX, 20
finally
the good;' the
word
is
not expressed in the Pahlavi
text.
both the righteous and wicked are purified by melted metal which is a torment to the latter, states that
but only like a bath in
warm milk
to the former.
See Chap. XIX, 7 n. * This is probably a misapplication of a Pahlavi phrase which contained the word asnavato, 'indestructible/ and was the translation of an Avesta passage containing the words hviihrzvdind, «
'
brilliant, glorious,'
translated
'
and a s n a, stony, indestructible, enduring (often sometimes used together. '), which words are
heavenly
'
'
DADISTAN-i DINiK.
74 14.
And
no de-
after that purification there are
mons, no punishment, and no hell as regards the wicked, and their disposal (virastako) also is just; they become righteous, painless, deathless, fearless,
from harm. 15. And with them comes the spirit of the good works which were done and instigated by them in the world, and procures them pleasure and joy in the degree and proportion of 16. But the recompense of a those good works. soul of the righteous is a better formation (veh-
and
free
da^T^ih)
and more \
Chapter XXXIII.
As
1.
to
the thirty-second question and reply,
that which you ask
which land
is
The
2.
hell,
reply
is
thus
and how this,
is
In which direction and
:
is
it ?
that the place of a soul of
the wicked, after the dying off^ of the body, three districts
(vimand)
of the ever-stationary as in Yas.
LIX,
14.
As
^
one of them
:
of the wicked, and
the Pahl.
^
M14
rank "^
is
9, b,
Bd.
XXX,
Literally
'
and the pleasure
it
is
a
'
'
20.
has 'and the position of more good works
greater,
in
asnavato and ayenavato are metal is meant
written alike they are easily confounded, but that
here appears from Yas. L,
is
is
called that
is better,
the
a7id delight more.'
dying down.'
Assuming that ham-hastakan, 'co-existences, associates,' is meant for hamistakan (see the hamistaniko of Chap. XX, 3). From this it would appear that the place of the Hamistakan, intermediate between heaven and h.ll, 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, No such separation is mentioned in AV. and as here described. ^
Mkh., and the passage
is
omitted in
Mi 4.
'
CHAPTER XXXII,
1
chaos (gilme^s'ako), but the
4- XXXIII, evil is
considerably more than the good terrible, dark, stinking,
And
one
is
that which
75
5.
abundantly and
and the place and grievous zvith evil.
is
;
is 3.
called the worst existence,
and it is there the first tormentors (vikhrunigano) and demons have their abode it is full of evil and punishment, and there is no comfort and pleasure whatever. 4. And one is called Dru^askan^ and is at the bottom of the gloomy existence, where the ;
head (kamarako) 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 Arezur ridge ^, a mountain which, among its fellow mountains of the name of Arezur^ that are amid the rugged (koftk) mountains, is said in revelation ^ to 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 Arezur.' ;
'
^
The Av. dru^askanam
lated
'
the slothful ones of the
of Vend. XIX, 139, which is transDru^ by Darmesteter, the servants '
'
of the Dru^' by Harlez, and 'wizards' in Hang's Essays, p. 336. Dru_§-askan
is
said to be a
son of the
evil spirit in
Bd.
XXXI,
6.
2
See Bd. XII,
^
Bd. XII, 16 mentions another Arezur 'in the direction of
8.
Arum.' *
Vend. XIX, 142
evil eye,
at the
(trans.
D.) says 'they run away casting the
the wicked, evil-doing Daevas
head of Arezura
!"
:
"
Let us gather together
DADISTAN-i DINtK.
76
Chapter
As
1.
to
XXXIV.
the thirty-third question and reply, that
what manner is there one from the Daitih peak ^ to heaven, and one of the wicked to hell and ivhat is
which you ask
way
thus: In
is
of the righteous
;
their nature
The
2.
one
?
reply
for descent
this, that one is for ascent, and and on account of both being of
is ;
one appearance I write thus much for understanding 3. The rightand full explanation, that is to say eous souls pass over on the A'inva^/ bridge ^ by and spiritual flight and the power of good works they step forth up to the star, or to the moon, or to :
—
;
the sun station, or to the endless light ^
4.
The
owing to its falling from the lying demon, and the pollution collected
soul of the wicked, bridge,
its
they shall lead therefrom to the descent into the earth, as both ways lead from that bridge
by
its
sin,
on the Daitih peak.
Chapter
The
I.
ask thus
men 1
^,
:
XXXV.
thirty-fourth question
Does
this
so that there
See Chap. XXI,
2.
is
is
that which you
world become quite without no bodily existence in it what^
See Chap. XXI, 2-7.
These are the four grades of heaven, as described in AV. VII-X, Mkh.VlI, 9-1 1. * Reading at'ik (or az'ih) anshuta, but it may possibly be z.v\-\ anshuta, without a single man.' ^
'
CHAPTER XXXIV, and then
ever,
shall
how is it? The reply
or
from
its
-XXXVI,
immaturity even unto evil
*J>^
that this world, continuously
has never been, and also
and in the
2.
they produce the resurrection,
is this,
2.
I
spirit,
its
pure renovation,
not be, without
zvill
men
;
the worthless (aj-apir), no
stirring desire of this arises.
And
near to the time of the renovation the bodily existences desist 3.
from eating, and live without food (pavan akhuri^nih)^; and the offspring who are born from them are those of an immortal, for they possess durable and blood-exhausted (khun-girai) bodies. 4. Such are they
the bodily-existing
the
who are world when
there are men, passed azvay,
rise
again and live again.
The
thus
thirty-fifth
Who
:
are they
question
who
is
that
The
reply
is
this,
who
that which you ask
are requisite in producing
the renovation of the 7miverse, how are they ? 2.
that are in
XXXVI.
Chapter 1.
men
who were
they, a}id
that of those assignable for
most perfect work the statements recited are for even Gayomar^, Yim the splendid,
lengthy,
Zaratui't the Spitaman^, the spiritual chief (ra^fo)
of the righteous, and
^
Bd.
XXX,
many
3 states that
men
great thanksgivers were
^
See Chap.
Spitaman but
is
in
II,
K35
10. (rarely
His
title,
finally,
which
Spitaman),
usually understood to
abstain from meat, after-
first
wards from vegetables and milk, and,
mean
is '
is
from water. nearly always written
Av. spitama or spitama,
descendant of Spitama,' his
ancestor in the ninth generation (see Bd.
XXXII,
i).
DAjDISTAN-I dinik
78
appointed for completing the appliances of the renoand their great miracles and successful vation ;
management have moved
(az^a/^iraganik)
works
on,
which
the production of the renovation \
for
3.
Likewise, on the approach of the renovation, Kere-
Saman who smites Dahak, Kai-Khusroi ^ who zvas made to pass aiuay by Vae the long-continuing lord ^ Tus and Vevan^ the allies (az^akano), and many other mighty doers are aiding the produc-
sasp
the
-
tion of the renovation.
But those who are the producers of the renovation more renowned throughout the spheres (vaspoharakaniktar) are said to be seven, whose names are R6shan6-/'ashm ^, Khur-y^ashm, Frada^-gadman, 4.
That
^
even these ancient rulers and legislators have contri-
is,
buted to the
and
renovation of the universe by their wise actions
laws.
See Chap. XVII,
2
^
final
Av.
XXXI,
(see Bd.
as related in the *
The
yish,
25,
XXXIV,
Shahnamah,
is
Kayanian dynasty whose mysterious disappearance,
third king of the
7),
evidently alluded to here.
vayam daregho-^ziadhaitim
Av.
of Khurshed Nya-
good Vae (see who conducts the soul to the other world. The Tus and Giw of Bd. XXIX, 6 and the Shahnamah, where I,
Chap. 5
6.
Kavi Husravangh.the
seems to be
that
XXX,
identified here with the
4),
they are said to have been frozen in the mountain snow, with other
They are the Gaevani of Frav-
warriors, after the disappearance of Kai-Khusroi.
Av.
Tusa
of
Aban
Yt. 53, 58, and, perhaps,
ardin Yt. 115, but the Pahlavi form is
Vevan
(or
Vivo) of our
inconsistent with the latter identification; the form
XXIX, "
6
is
Giw
text
of Bd.
merely Pazand.
These names are
the Av. Rao/^'as-z^aeshman, Hvare-X-aeshman,
Frada^Z-Z^z/areno, Varedafl'-y^z'areno,
Vouru-nemo, Vouru-savo, and
Saoshyas of Fravardin Yt. 128, 129, partly transcribed, partly translated,
and
partly corrupted into Pahlavi.
explained thus: Av. vouru, 'wide,'
corruptions are easily written
in Pahlavi
is
and has been so read by a copyist and then translated by its synonym kamak; Av.
often identical with varen, 'desire,' later
The when
CHAPTER XXXVI,
2>-7-
79
Viredart^'-gadman, Kamak-vakhshi^-n, Kamak-su
Soshans.
5.
As
and
said that in the fifty-seven
is
it
years ^ which are the period of the raising of the dead,
Roshano-Z'ashm
in
Arzah
Khur-X'ashm
-,
in
Savah,
Fradart'-gadman in Fradart'afsh, Vareda<7?'-gadman in
Kamak- vakhshii-n
Vida^afsh,
Kamak-su^
Khvaniras
them, are immortal. perfect hearing,
6.
and
full
Soshans in the connected with
while
Voru^ari-t,
in
atid pure
illustrious
The
and
Vorubari-t,
in
is
completely good sense,
glory of those seven pro-
ducers of the renovation are so miraculous that they
converse from region unto region, every one together with the six others, 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 ^
The same
7.
six other regions,
perfect deeds for six* years in the
and
for fifty years in the illustrious
Khvaniras^, prepare immortality, and set going ever-
nemo
is
read by a
Chap.
niyayi^n, 'homage, praise,' which is 'increase,' and has been so For the first two names and the last see
translated by Pahl.
much Uke vakhshi^n,
written very
later copyist.
II, 10.
is mentioned in Bd. XXX, 7. one of the seven producers of the renovation in each of the seven Keshvars, or regions of the earth, of which Arzah is the western, Savah the eastern, Frada^afsh and Vidao'afsh the two southern, Vorubarj-t and Voru^arjt the two northern, and ^
The same
^
That
is,
period
there
is
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. *
So
in all
MSS., but one would expect
complete the fifty-seven years of in ciphers the difference ^
and
between
§ 5. '
six
This central region of the earth all
lands well
known
'
to be
it
seven,' so as to
*
The number being
written
and
slight.
is
to the Iranians.
'
seven
that
'
is
very
which contains Iran
8o
DADISTAN-i DINIK.
and everlasting weal (su^ih) through the help and power and glory of the omniscient and lasting life
beneficent
spirit,
the creator Auharma^:^.
XXXVII.
Chapter
As
I.
to
the thirty-sixth question and reply, that
which you ask
when 2.
is
thus
:
How
shall
they produce the
how do they prepare
resurrection,
the
how are they? produced by them, is an increase in of the stars, moon, and sun necessary,
the dead are prepared by them,
When
is
it
the brilliance
and does
it
or not
arise,
?
are there seas, rivers,
? and is the world just as become more so and wider ?
mountains, or not this,
or does
The
3.
dead, and
it
reply
this,
is
and
large as
that the preparation
and
production of the resurrection are an achievement connected with miracle, a sublimity (rabaih), and, afterwards, also a
creatures
who
wondrous appearance unto the 4. The secrets and
are uninformed.
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 (vispano vispo) no one of the worldly beings and imperfect spirits has known them. 5. A true proverb (gobii'no-go) of the intelligent and worldly, which is obvious, is that as it is easier affairs
—
;
—
in
teaching to teach again learning already taught
and
forgotten than that which zoas untaught, and
easier
to
repair
again
a well-built house, given
gratuitously, than that luhich
is
not so given, so
was formed and the wonder is
also the formation again of that which is
more
excellent (hunirtar),
;
8t
CHAPTER XXXVII, I-IO.
than the creation of creatures. 6. And through the wisdom and glory of the omniscient and omnipotent creator, by whom the saddened (alikhto) less,
was
creatures were created, that which
to perish
is
was not to produced again anew, and perish, except a little, is produced handsome even that zuhich
for a creation of the creator \ 7.
He who
a pure, spiritual creature is made he, also, who is a worldly creature is is
unblemished immortal and undecaying, hungerless and thirstless, undistressed and painless while, though he moves (^unde^o) in a gloomy, evil existence, the fiend is rightly judging from its arrangement (min nivar^o) that it is not the place of a beneficent being, but ;
;
the place of an existence which deceiving,
full
ing disgrace, full
is
deadly, ignorant,
of malice, seducing, destroying, caus-
making unobservant (aubengar), and
of envy.
8.
And
his
existence
so
is
full
of
malice, deceit, seductiveness, unobservance, destruc-
and destruction that he has no voice except accomplices (ham-biirt^ikan) and antagonists,
tiveness, for
except also for his
own
and
creatures
their hearts are desirous of evil, ing,
his
own
9.
origin
And
he
is
and abyss
limits of darkness
and
when
and
bear-
disclosed (visha^if)
from
making unobservant, causing
ing envy.
gossips
seducing, destroy-
full
malice,
of darkness, unto the
confines of the luminaries
and in his terribleness and demoniacal deliberation he gazes at the unblemished light and creatures of the beneficent
Auharma^r^^.
10.
And
through
abundant envy and complete maliciousness is his lying; and he mounts (subare^o) to seize, destroy,
^
[18]
This
last clause is
omitted in
G
Mi 4
and
J.
82
DAZ)ISTAN-i DINtK.
render unobservant, and cause to perish these same well-formed creatures of the sacred beings,
owing
to
falsehood
his
and
And
ii.
observance of falsehood he directed lies with avidity (vareno), which
were necessary
for obtaining his success in his
rendering others unobservant (aiibeno)
own
even in the nine thousand winters (hazangrok zim)^ of falsehood that which is disregarded therein is his own ;
falsity.
He who
12.
the most lordly of the lords of
is
the pre-eminent luminaries, and the most spiritual
and all the beings of Auharma^'c/ the creator who was himself capable of an effectual do not (ttibano) gain for every scheme of hisof
spirits,
—
—
allow that fiend into the interior, into the radiance (far6gi<2^) of the luminaries.
stood through theh"
own
And
13.
universal
they^ under-
wisdom
that fiend's
thoughts^ of vileness, anct meditation of falsehood ^
The
interval
pearance of the
between the first appearance and the final disapTwelve thousand years are supposed
evil spirit.
during creation and the resurrection 8400-5400) the creation remains undisstate, during the next three (b.c. 5400-2400)
to elapse between the
the
first
first
;
three (about b.c.
turbed in a spiritual
the evil spirit appears, but
flies
back to
confusion, during
hell in
the next three (b.c 2400-A.D. 600) he attacks the creation and
keeps
it
Bd.
having attained
his power, till it is
finally
20, 22, III,
8, 18,
I,
and during the
in a constant state of tribulation,
600-3600) dually weakened
(a. d.
I,
its
last three
maximum,
is
gra-
destroyed at the resurrection (see
XXXIV,
1-9, Byt. Ill, 11, 44, 52,
61, 62), ^
Probably
'
the fiend,' but the sentence
As the verbs allow plural we must understand ^
'
from the vsx3.zd *
'
in
§12 and
'
is
by no means
accept
'
in §
1
clear.
3 are both
that the opposition to the fiend arises
spiritual creatures
of Auharmas^?, and not from Auhar-
alone.
Reading minishno instead of
ma inoga no,
'spirits;' the dif-
ference between these words in Pahlavi being only a single stroke.
;
CHAPTliR XXXVII, II-I7.
83
and lies, and became aware of theju by themselves and through their own intuition, and shall not accept the perdition (aoshih) of the fiend, but 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, nor the wisdom of him who is propitious and he does not turn from the confines of the shiningones, and the developments pertaining to those of the good deing^, until he arrives at the creatures and he struggles in an attempt (auzmano), spreads forth into the sky, is mobbed (garohagi-ait) in ;
combats,
completely surrounded, and
is
with perfect appliances.
15.
tested
is
His resources,
are destroyed, his internal* vigour
is
also,
subdued, his
weapons of falsehood are disregarded, and his means of deceiving shall perish and with complete;
ness
of experience, thorough
painfulness,
routed
broken battle-array, and disarranged means he enjoys on the outside the radiance of the luminaries with the impotence (anaiyyaragih) of a
troops,
desire which again returns to him. 16.
And
the
of the creator,
Aharman,
is
the fiend
is
same well-shininor ligrht of all kinds when they shall not let in him who remain an unlimited time, while household attendance on those of
shall in
and
the frontier through not being
let in,
troubled
creatures.
at
the
everlasting
constantly 17.
The
household attendance of the fiend seemed to
it^
perpetually afflicting; and also the previous struggle
^
2
Auha;'maz(f.
f ^g
fiend's.
Reading vehikanako vakhshijno. * Assuming that andarmunih is a form analogous munih, and with the meaning of andarunih. ^
5
The
light.
G
2
to pira-
— DADISTAN-i DINIK
84
when
of the fiend
the celestial spirit {2i\\vo) pertain-
ing to the luminaries was not contended with by him, Ids defeat (makhittantano)
when
the
lumi-
naries we7'e not defeated
by him,
punishment before
his causing hatred before
hatred exists are
sin,
all
and
recounted by
his infliction
it
of
to the justice
and judiciousness whose unchangeableness, will, persistence, and freedom from hatred which is the character of its faithful ones are not so\ to him
—
who
the primeval (pei-ako) creator,
is
18.
—
The
fiend, after his falsity, the struggle
—on
account of the fighting of the shining ones and the
decreed keeping him away which ivas due to the fighter for the luminaries
and the
ill-success of the struggle
of himself and army, ordered the beating back of
the worthy fighter against destruction, the malicious
avenging again of the causer of hatred, and the destroyer's internal vileness and disorganisation anew of
own
his
place.
19.
He saw
the beneficent actions by
which, through the wisdom of Auharma^'rf', the tual
spiri-
wisdom^, within the allotted (burtn-homond)
time, the limited space, the restricted conflict, the
moderate trouble, «;z^ the
definite
(far^am-homand) who is the
labour existing, struggles against the fiend,
^the
unlawful establisher inside to
wizard; and he returned
disarmed (asamano) and
fall
alive,
and
until he shall be fully tormented (pur-dar^ag-hae) and shall be thoroughly experienced, they shall not^ let him out again in the allotted time that the fiend ordered for the success of falsehood and lies. 20.
^
That
is,
they are altogether different from the faults of the
fiend, just recounted. ^
Perhaps the same as
'
Reading
la,
'
'
the spirit of
not,' instead
of rai,
'
wisdom of Mkh. on account of.' '
—
;
CHAPTER XXXVII,
And
same
the
demons are
1
8-2 2.
85
and the primeval (kadmon)
fiend
cast out confusedl)/, irreverently, sor-
rowfully, disconcertedly, fully afflicting their friends,
thoroughly experienced, even with their falsehoods and not inordinate means \ with lengthy slumbers, with broken-down (az^asist) deceits and dissipated resources, confounded
and impotent,
into the per-
Aharman, the disappearance of the fiend, the annihilation of the demons, and the non-exist-
dition of
ence of antagonism.
To make
21.
pure,
and
to
good creatures again fresh and keep them constant and forward in pure the
and virtuous conduct is to render them immortal and the not letting in of the co-existent one 2, owing to the
many new
in his
perpetual household attendance
assaults (pa<7'^ast6ih) that occur ^
of falsity
through which there would have been a constant of
terror
beings
—
is
lioht
for
of the
creatures
the
to maintain a greater advantage.
sacred
And
22.
(Auharma^^'s) means are not the not letting in of the fiend, but the triumph arranged for himi-^^ the endless ^, unlimited light being also In the end produced by him, and the constantly-beneficial space ^ his
—
^
^
The words va avi^afto afzariha The evil spirit. As the co-existent
antagonistic the to
mean ^
'
word ham-bua'iko,
'
Mi 4
and
J.
good and
evil
are
are omitted in spirits
of
co-existent,'
is
often supposed
antagonistic'
See § 16. M14 and J have only the constant terror of light which
'
that occur
through his
falsity
would have arisen from him.' * That the term asar has only its etymological meaning endless,' and not the wider sense of eternal,' is clear from this phrase.
and
'
'
The endless Hght is the phrase used Av. anaghra rao/J^u, a term implying
in
'
'
passage in the text stars also' ^
(Gen.
Instead
i.
is
'
Pahlavi to express
the fixed
very suggestive of the phrase,
stars,' '
so the
he made the
16).
of gun^, 'space,'
we might read gan^,
'treasury,'
DAZ)ISTAN-I DINIK
86 that
of
is
all
self-sustained
—which (triumph)
is
the resource
natures, races, characters, powers,
and
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
legitimate triumph of the well-directing
final,
and for the termination of the struggles of by the protection and recompense of the praises and propitiation performed, which are the healing of the righteous and the restoration of the wicked
creator, all
23. Even these developments, even these established habits (da^'-i'aniha), even these emissions of strength, even these births, even
at the renovation.
townspeople (dihikoiha), even these characters, even these sciences \ even these manageable and managing ones^, and even
these races, even these
these other, many, special species and manners which
(anbano) of time are in the hope that the quantity and nature of their auxiliaries may be complete, and their coming accomplished and not deficient in success (vakhto), are distributed and at various periods
made happy by him. 24. The sky is in three at the top
is
thirds, of
the constantly-beneficial space
is
which the one
joined to the endless light, in which ;
the one at the
Chap. XXXI, 24, according to K35, and more appropriate to the gatuj //t'adhato, self-sustained place,' of Vend. XIX, 122. The epithet constantlybeneficial is a Pahl. translation of Av. misvana, and is evidently
but
it is
written
gun^
the meaning 'space'
in
is
'
'
'
applied here to the unlimited heavenly space contained in the 'endless light '(see § 24) and including the supreme heaven, as appears from the order in which these three existences (the earliest creations of Auharmasr/) are mentioned in Chap. ^
^
Mi4 M14
and J have 'separate and J have doers at '
doers.'
different times.'
XXXI,
24.
CHAPTER XXXVII, 23-28. bottom reached
S^
the gloomy abyss, in which
to
is
and one is between those two thirds which are below and above. 25. And the uppermost third, ivhich is called the rampart of the supreme heaven' (garo^mano drupui-to)^, was made by him with purity, all splendour, and every 26. And pleasure, and no access to it for the fiend. he provided that third for undisturbedly convoking the fiend
full
of evil
;
'
the pure, the archangels, offered praises who, as
struggle unprepared
the champions of
and
the righteous that have
it zaere
unarmed (azenavar),
and thoroughly
in contest zuith
and they smite own progeny (goharako)
the co-existent one,
the co-existent one and his
already described, and
afford
support to the
im-
through the help of the archangels and the glory of the creator. 27. And, again also, in their ^ fearlessness they seek for the destruction perishable state
2,
of the demons and for the perfection of the creatures of the good beings ; as one
some rampart which
is
who
is
fearless,
inaccessible
to
owing to
arrows and
blows, and shoots arrows at the expanse below,
is
troubled (bakhse^^o) for friends below.
And
he made a distinction in the prescribed splendour and glory for the lowermost third of the sky; and the difference is that it is liable to injury 28.
(pavan resh), so that the fiend, who is void of goodness, comes and makes that third full of darkness and full of demons, and shall be able to perplex in that difficulty
and the ^
Bd.
Ill,
five
when
the thousand winters occur,
detested (lakhsi^ako) kinds of the
26 says that 'the rampart of the sky was formed so be able to mingle with it.'
that the adversary should not ^ ^
Reading agurazend va/ ase^ gun. Assuming that va/ stands for valman or valmanjan.
SS
DAZ)ISTAN-i DINiK.
demons of
have also overwhelmed with sin who are deceived by the demons and /lave fled from the contest. 29. B?/^ they shall not let the fiend fully in, owing to the luminaries of life
^
those of the wicked
the resplendent oue, 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 existence; and among those creatures ^ were produced for them the managing man as a guardian of the creatures, and the decidinof
wisdom
as
religion, the
an appliance
of
man
;
and
the
true
best of knowledge ivas 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 (^/the brilliant sun and moon and glorious stars, and they are provided by him that they may watch ^ the coming of the adversary, and revolve around the creatures. 32. All the sac7^ed ;
ceremonies of the distant earth (bum), the light, the abundant rains, and the good angels vanquish Probably referring to the
five fiends, or demonesses, which embodiments of each man's evil passions, and are That man is the stronger who thus detailed in Mkh. XLI, 9-1 1 is able to contend with his own fiends, and who keeps these five ^
are the special
:
fiends, in particular, far
wrath,
lust,
disgrace,
and
—
'
from his body, which are such as avarice, discontent.'
Reading fijar
to the obscure style of the author. ^
While
*
The
''
Reading ve nap end, but the word
in the world.
beneficent and evil
spirits. is
doubtful.
CHArTER XXXVII, 29-35.
^9
and smite the wizards and witches who rush about below them \ and struggle to perplex by injury creatures
the
to
become
fugitives^,
y^^.
And
(narafsi^no),
diminution
all
such assailants
through their revolu-
and
and descents, the increase
ascents
the
tion
make
they
;
of the
creatures^
shall
occur, the flow and ebb of the seas, and the increase
dye-like* blood of the inferior creatures^;
of the also
owing
the
divisions
and
periods,
them and through them have elapsed
to
days, nights, months,
of the
all
years,
(hazagrok ziman)
the millenniums
of time. 34.
He
also appointed unto ^?/r /(7r^fathers the
equipment which
is
their own, a material vesture,
a sturdy bravery, and the guardian spirits of the
and he provided that they shonld remain and come at various times in their own nature righteous
;
*',
into worldly vesture.
and many
35.
like
is
those for great hosts
slaves are born, for the duties of the
he who has plenty of
period, into some tribe;
spring
And
Fravak^ he who moon, and
^
Below the
^
Literally
^
Reading damiko, but the word
'
sun,
stars
is
off-
of the early law
which protect the creatures.
springers back.'
dahmiko, damiko, earth.' * Reading rangmano,
unusual;
is
it
might be read
'of the holy man,' or be considered a corruption of
'
^
but the word
is
doubtful.
Five folios of text are here interpolated in
contain the passage (Ep.
II, vi,
4
—
ix, 7)
J,
of which four
omitted at the end of that
MS., and the fifth contains a passage on the same subject as Ep. Ill, and which may possibly be part of the text missing in Ep. Ill, 1 1. " Meaning that the unembodied spirits of men should enter upon their worldly existence. ^ The great-grandson of the primeval man, Gayomart/, and the forefather of the fifteen races of undeformed human beings (see Bd. XV, 25-31,
XXXI,
I).
90
DAZ)ISTAN-i DINIK.
H6shang\ he who is a smiter of demon Hke Takhmorup ^, he who is full of glory like Yim he who is full of healing like Fref^un, he who has both wisdoms^ like the righteous ManusMhar^, he who is full of strength like Keresasp^, he who is of a glorious race like Kai-Kavart'^, he who is full of wisdom like Aoshanar 36. He who is noble is like Siyavash ^, he who is an eminent doer (az/arkar) like Kai-Kh(isr6i ^°, he who is exalted like Kai-Vi5tasp ^\ he who is completely good like the righteous Zaratu^t ^^, he who arranges the world like Peshyotanu^^, he who is over the religion (dino[pe.sda.d6) like
the
^,
^.
^
^
(see ^
*
See Chap.
10 for this and the following three names.
Here written Gim. Instinctive wisdom
Chap. XL, ^
II,
He is said to have kept the evil spirit thirty years Ram Yt. 12, Zamyad Yt. 29, Mkh. XXVII, 22). and
that
acquired
as a steed
by experience (see
3).
Av. Manuj-ziithra; the descendant of Fre^/un, in the eleventh
generadon, who overthrew the usurpation of the collateral branches of his family, and restored the Iranian line of the Pei-dadian dynasty in his ^
«
^
''
i^see *
{''
own person
(see Bd.
See Chap. XVII,
XXXI,
12-14,
XXXIV,
6).
6.
Kavi Kavata; the first king of the Kayanian dynasty XXXI, 24, 25, XXXIV, 7). Probably the Av. A oshnar a, mentioned in Af. Zarat., along Av.
Bd.
with several of the other names, in a passage somewhat similar to
The name here can also be read Kavi Syavarshan; the son of king
that in our text. ^
father is
Kai-Kaias
and
He
said to have
Bd,
Aiash-khur.
of king Kai-Khusroi, but he did not reign himself.
Av,
XXXI,
formed the setdement of Kangdez (see Chap, XC,
5,
25, Byt. Ill, 25, 26).
" See Chap. XXXVI, 3. ^^ Av. Kavi Vijtaspa, Pers. Gu.vtasp; the fifth king of the Kayanian dynasty, who received the religion from Zaratuxt. His father, the fourth king,
was of
collateral descent
from the
XXXI, 28, 29, XXXIV, 7). The great aposUe of the Parsis (see Chap. II, 10), Av. Peshotanu; a son of Kai-Vijtasp, who is
first
king
(see Bd. ^^ ^*
said to
be
1
CHAPTER XXXVII, 36-4O. az/arag) like Atur6-pa(^^ he Hushe
he who 37.
he who
2,
is
Among them
managers,
are
hke Hiishe
is
concluding like Soshans.
many
illustrious
ones, glo-
supporters of the religion, and good
doers,
rious
legal like
metrical and
is
who
9
who
are completely (a pur) for the smiting
of the fiend and the will of the creator. 2)S. He also produced the creatures as contenders, and granted assistance (ve^fvarih), through the great, in the struggle for the perfect happiness from heaven at the renovation^ ^i*;^^ imiverse; and he made
universally
the7n
A
(vaspoharakantha) contented.
thought of a living, well-disposed 39. being is a stumble {xi\s\vo) which is owing to evil; and these are even those ^ contented with death, vitiated
know their limit, a7id it shall be definite (burino-homond) and terminable; the evil of the world, in life, is definite, and they shall not make one exist unlimitedly and indefinitely in the evil of because they
the world, through an eternal
And
40.
culous, living
of
it
;
is
such an immortality of adversity, for live in
the religion in the
^
XXIX,
5,
Kangdez, whence he
is
to
come
it
is
to restore
millennium of Husheiar (see Chap. XC,
3, 5,
Byt. Ill, 25-32, 36-38, 41, 42).
Probably the supreme high-priest and prime minister of the 309-379 see Bd. XXXIII, 3). The terms See Chap. II, 10 for these last three names.
ninth Sasanian king, Shapur II (a.d. 2
with pain.
he produced a durable immortality for th*. a perplexity so long as the best and utmost
immortal and to Bd.
life
through a great mystery, wholly mira
mansarik,
'liturgical,'
;
da
and gasanik,
'metrical,'
are those applied to the three divisions of the twenty-one Nasks,
or books of the complete literature of the Mas^/a-worshippers. ^
M14
and
struggle at J have merely 'granted assistance in the
the renovation.' *
Assuming
that
gha/
stands for
valman,
as
it
sometimes does.
DADISTAN-i DINIK.
92
ever living molested and eternally suffering.
And
41.
their development, the strength of lineage obtained,
destined ones,
and the tender, wellwho are good, are in adversity and
perpetuity of
life,
ever young
is
life
42.
through
in
succession,
so that there
their
They become
own
is
well-destined
eternally famous,
obtain, every one, an old age which
is
offspring ^
so that they
renewed, yr
own offand family (goharako) whenever they become
from sickness and decay, visibly spring
a succession of
complete
;
in their
and any one of the combative, whose
is through the smitin^ that his fellowcombatant obtains, is of a comfortable disposition at the balance 2. 43. This one, too, is for stepping forth to heaven, even as that pre-eminent one of the righteous, the greatest of the apostles and the most
struCTo-le
fortunate of those born, the chief of worldly beings,
the righteous Zaratu^t the Spitaman, when the omniscient wisdom, as a trance (gip), came upon
him from Auharmas'^^f, and he saw him who was mmortal and childless, and also him who was mortal
1
amd provided ^che childless
that perpetual lite of with children then seemed to him terrible, and that ;
succession of mortals seemed commendable^; so that
^
M14
and J have merely: 'are a succession
perpetuity of 2
that
in adversity
and
life.'
Assuming that taras stands for tarazuk. The meaning is 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 Rashnu, with cheerfulness. ^ This seems to be a variation of the statement in Byt. II, 13, where Zaratmt, after asking for immortality, and having had the omniscient wisdom infused into him for a week, describes what he I saw a wealthy man had seen, and amongst other things says and I without children, and it did not seem to me commendable :
'
;
CHAPTER XXXVII, 4 I -4 5Hushe^ar, Hushert'ar-mah, rt;;2rtf Soshans 2, became more longed for and more desired, and death more than the per-
coming of
the
petual 44.
life
assured
his
offspring \
own body. he^ who is
of his
And when
and
all-watchful
all-
knowing had arranged the means of opposing the fiend, there came for destroying, like a general leader (vispvar), that fiend of deceiving nature, the harassing, rushing, evil-wishing, primeval (pe-?) con-
demons Akomano
tender, together with the
Aeshm
('evil
Zarman(' decrepitude'), Bushasp (' lethargy '), craving distress, bygone luck ^ Vae^ Vareno ('lust^, Ast6-vida^«, and Vizarash^ and the orieinal, innumerable demons and fiends of thought y,
('wrath
'),
Mazendaran 1^. 45. And his darkness and gloom, scorpions (kadzuno), porcupines, and vermin, poison saw a pauper with many
children,
and
it
seemed
to
me com-
mendable.' 1
The
Av.
asna
Yas. LIX, 14, &c.
frazairatij, 'inherent or natural offspring,' of
The
Pahl. equivalents asnu^/ak
and asnl^ak
can hardly be mere transliterations of asna, but are more probably translations, formed of a + junuc^ak and jinid^ak, with some such
meaning as assured.' 2 These three future '
apostles (see Chap. II, 10) are considered
to be sons of Zaratujt (see Bd. ^
Auharmasrt^.
"
These
first
four
demons
XXXII, are
8).
described in Bd.
XXVIII,
7,
15-17. 23, 26. ^
The words niyazinako tangih bu^o bakhto, here transmay possibly be a miswriting of five names of demons. The bad Vae (see Chap. XXX, 4).
lated, «
'
See Bd. XXVIII, 25.
demon of death (see Chap. XXIII, 3, note, Bd. XXVIII, 35). Another demon of death (see Chap. XXXII, 4, 7). '" The mountainous country south of the Caspian, said to be full of demons, the Mazainya daeva of the Avesta (see Bd. Ill, 20, XV, 28). These demons were, no doubt, merely idolators. «
^
A
DAZ)ISTAN-i DINiK.
94
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 ACiha/'ma^'^ created,
And he smote
he made Gayomar^ and the land was mortal, and he shook the earth dark, and the demons became shattered, creation rushed below, above, and on all sides, and they mounted even to the uppermost third of the sky *. 47. And there the barricade (band) and rampart (vakhshiko) the spiritual world is fortifying 46.
the ox
",
;
approached, for which the safeguard (nigas) of barricades
^,
that
Is itself
religion, solving all
barricades
—
doubts
— which
arrayed,
is
belt-bearing Pleiades
^,
all
the great glory of the pure
48.
like the
the safeguard of
is
And
the splendid,
star-studded girdle
of the spirit-fashioned, good religion of the Ma^'^aso arrayed as luminaries of the
worshippers, are fully-glorious ones.
'
49,
And
there
demon or
(aitokih) of any
was no
fiend,
possibility
nor yet even of
^
See
§ 28.
^
By
omitting a stroke nos, 'agreeable,' would
become veh,
good.' ^
The
sole-created, or primeval ox,
to have sprung.
Bd. *
Ill,
For an account of
12-20, VIII,
Mi 4
and
J
whence
animals are said
all
this incursion
of the fiend, see
Zs. II, i-ii.
I,
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). ^ M14 and J conclude the sentence as follows solving doubts, is arrayed.' *'
:
'the pure religion,
The author seems to have been Mazda brought to thee the star-studded,
Reading vandvar Pervako.
thinking of Yas. IX, 8
r
:
'
spirit-fashioned girdle (the belt of Orion) leading the Pleiades
good Mazda-worshipping
religion' (Haug's Essays, p. 182).
;
the
— CHAPTER XXXVII, 46-52. the
demon
of demons, the mightiest
beaten back now, when
from the gloom, at once and akhar).
And
the fiend
^gloomy
race,
death the position (gas) of the
ordained through
hood')
—
accustomed to
the
causes
into
brilliant,
heavenly angels
pure,
they
(yak-vayo
finally
destruction (aosh-ayin), changed
heaven of the
;
they have not reached
it
50.
(mazvantum)
up across that boundary
in valour, rushing
are
95
of
supreme
— which
power of" Mitokht
he
('false-
and the triumph of the glory of the world's
two decrees (ztko): 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 leadcreatures, as ordained through
"-
;
ers
therein that one astute
named
'^j
and
Asto-vtdaflf* zuho
demon Bushasp
of
the
breath,
('
the
is
already
explained as 'the
is ;
he also intrusted lethargy')^ with the weakening
disintegration of material beings
the
who
in evil
'
demon Tap
('fever')^
with
stupefying and disordering the understanding, and
demon
the
Kz
suggesting
with
('greediness')*'
and causing drinking before having the 52. Also the demon Zarman ('decrepitude')^ for injuring the body and abstract-
cravings thirst
of a dog^.
Or, zoharako may mean 'venomous.' demon produced by the evil spirit (see Bd. who is supposed to be as much the father
IMitokht was the
^
'
I,
24,
of
lies
XXVIII, '
first
14, 16)
as his counter-
part, the devil of the Christians.
zohar may mean 'venom.'
^
Or,
3
Mitokht.
s
« See Bd. XXVIII, 27. See Chap. XXIII, 3. Reading pe^ ti^no-i sagak noi-aninic/ano, but we might
''
See
"
read pej tii-nog sedkuni^ninit/ano,
'
§ 44.
causing gnawing before
being thirsty.' ^
See
§
44 for
this
demon and
the next two.
A
K
DADISTAN-I DINIK.
96
the bad Vae's tearing away the the body; the demon Aeshm stupefying by Hfe (' wrath ') for occasioning trouble by contests, and
ing the strength
an
causing
;
of gloomy places for producing
creatures
demon
and causing injury; the
Zairt/t'^ for
stealthily-moving
('want')- the
many
of the destroyers
zae7^e
ants of Asto-vida^
in
;
of Nihiv ('terror') chilling
the fearfulness
the w^armth, and
stinging
poisoning
with Niya^ and dreading the
eatables and producing causes of death
light ^
noxious
the
slaughter;
of
increase
injurious
powers and demons
made by him
constant assist-
causing death.
making yf/ for of"* falseunder the sway are souls whose hell those hood (kadba), which in religious language is called Also, for rendering wicked a/id
53.
— since as much an of demons — Mitokht
is
it
said in revelation that that
evil as all the ^/lere is
with the evil
is
Mitokht
demons with the demons
Akomano
spirit
falsehood
('
54.
who
('evil thought')^,
owing
y.
is
to
And
speaking of
the
for his doctrine
(dinoih) of falsehood, and winning the creatures, slander the deceiver, lust the
hatred,
selfish,
and
envy, besides the overpowering progress of disgrace (nang), the improper desires of the creatures, indolence in seeking wisdom, quarrelling about that ^
One
means
'
of the seven arch-fiends, the Av. Zairi^a, which probably
decay,' but
'poison,'
he
XXVIII,
11).
is
from the resemblance of
called
'the
2
See Bd. XXVIII, 26.
^
Reading
gadman
ing the hand;' and
it is
his
maker of poison'
bim, but
it
name (see
may be yadman bim,
Reading See
§ 44.
i
I,
'
27,
dread-
doubtful whether the epithet be applied to
Niyaz, or to Nihiv, ^
zahar,
to
Bd.
instead of the va,
'
and,' of the '
See
MSS.
§ 50.
CHAPTEi^ XXXVII, 53-57.
97
which Is no indication of learning, disputing (sit 6^) about the nature of a righteous one, and many other
and demons helping
seductive powers
made
auxiliary
to
the
of
doctrine
to win,
were
falsehood
in
deceiving the creatures. Also, to turn his disturbance^ to creatures
55.
of even other kinds, there are demons of further descriptions (freh-aitan)
;
and
and
fiends
for the
assistance of those combatants he established also
(nivakan) of many, the witches of natures for gloomy places, whose vesture is the radiance of the lights ^ that fall, and rush, and turn below the luminaries which have to soar (va^'ii'nikano) In stopping the way of any little concealthose afflictions
ment of the
spirits
and worldly
beings'^.
56.
And
they (the witches) overspread the light and glory of those luminaries, of whose bestowal of glory and
own diminution of
their
it,
moreover, for seizing
the creatures, consist the pain, death, and original
abode
evil of the
57.
are
And
the
those
demon demons and
for the
of
demons
*.
original fiends,
who
mighty ones of the demons, prematurely moving, prematurely
heads and
Injudiciously,
speaking, not for their
own
disciplined advantage,
Reading paitiyarako, but K35 and J have paitasarako, if it be a real word, would have nearly the same meaning. Shooting stars, meteors, and comets, the last of which are apparently intended by the term Mujpar (Av. Mu^ pairika, 'the ^
which, "^
Muj
witch') of Bd.V, I, XXVIII, 44. 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
angels,' instead of
shedano, 'demons;'
MSS. have yaz^ano, the difference between
the two words being very slight in Pahlavi characters. [18]
H
— DADISTAN-i dInIK.
98
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 (pei'-nizahih), the but by keeping harm away from themselves champions' customary mode^ of wounding properly,
strongly,
and
completely
—
—
valiantly,
triumphantly
For Aharman the demons are procurers (vashikano) of struggle /"cT a victory triumphantly fought.
success in the contests
becomes 60.
declare
invisible
and
the end,
till
the creatures
when
become
59.
the fiend pure.
Since worldly beings observe, explain,
among
and
worldly beings the work of the spirits
and knowledge of customs (ristak6),by true observation, through wisdom, that that life (zik) is proper when it is in the similitude of the true power of wisdom, and the visible life is undiscerning of that which is to come and that which is provided, so also the evidence of a knowledge of the end of the contention
is
certain
and
clearly visible.
61.
And
tokens are discernible and signs apparent which, to
—
the
wisdom of the ancients
to
a knowledge about this pre-eminent subject
were hidden by the
fiends,
if it
who
extended, indeed, are concealers of
from the perception (ha^-i^no) of worldly beings, and also from their coming to the perception
them
of worldly beings. Reading an-ayin gun, but this is uncertain. Reading -('iliar-tanu nizah; the last word is usually nizak, but occurs in § 58 in the same form as here. * Reading nivikan mank gun, but this is uncertain. ^
^
spelt
;
CHAPTER XXXVII, 58-65.
The
62.
99
who zvere knew it {the
learned high-prlests
founders
(payinikano) of the religion evidence), and those portions of it were transmitted by them to the ancients which the successive reaHsers of it,
me
for the ages before
The
63.
deceivers
(levinam), have possessed.
of the transmitters,
^
existed at various times, even
blessed
^,
amone
who have who are
those
have remained a mass of knowledge for
me, by being
my
reminder of the mature and proper
duty of those truly wise (hu-/Mraganik6\ through
by even worldly decision, and of so many of which I have a remembrance ^, for the writing of which there woidd 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 and his impotence are clear so also the full power of the creator of the army of the directions issuable
angels, assuredly the procurers of success in the end,
and
the accomplishment ail-powerfully
*
own
his
advantage
— of
progress, for ever, of creatures,
many
One
predestined
^
this,
diXO.
;
his
and
manifestly clear.
that the creator
in his
is
(bagda^ako) abode, and the
The unorthodox,
the traditions
'
is
are
and manifest
are thereby visible
is
completely-happy
creations which
tokens and signs thereof
65.
^
all
the
—which
own
fiend
is
or those holding erroneous views regarding
handed down by them.
Reading afrini<^6, which K35 has converted into afgone^/o, by inverting the order of the two central characters. M14 and J omit the words from through to remembrance.'
casts,' *
The
'
author means that he has acquired
subject
even
from
the
'
much
'
information on the
opinions of the unorthodox judiciously
studied. *
Mi 4
has
merely the
words:
progress,' &c.
H
2
'and
the
completely-happy
lOO
DADISTAN-i DINIK.
advancing and has rushed
and
in,
his
advancing
is
for the subjugation of the creation ^
One, that the creatures of Auha?aTia2rtf are spiritual and also worldly, and that is no world of the fiend, but he gathers an evil spiritual state into 66.
the world cess
is
good
;
and
as
among
so
many
the greed of suc-
only in one^, so the triumph
spirits «;/«^
One
67.
manifest of the
worldly beings over the evil
this,
is
is
that Ids defeat
in
the
spirits.
end
is
manifest from his contention and aggression (pe^za^/arih);
the
for
fiend
an aggressor in an
is
unlawful struggle, and leaving the
— subsequently the
ma^^/
za^ar)
— the
among
lawful defender (lakhvar-
fiend of violence
is
a cause of power
those wholly unrequiting the creator in the
world '^
68.
it
is
also,
is
equally
and
lawfully beaten
once
when
their beating
together, at
every time that he smites the
If,
assuredly evident therefrom that,
creatures he again,
army of Auhar-
and being beaten
first
are
071
an equality
he whose hand was foremost was
the smiter, and the backward fighter was beaten
backward fighter is the foremost fighter becomes beaten^; at last that
^
K35
has altered
by changing one
dakhshako,
letter,
and
;
but
and the for when he is smiter,
dahi jno, 'creation,' and J have adopted the wrong
'token,' into
M14
reading.
Reading /^igun den havandih k\x a.z den khaduko. The of these two first reasons seems to be that the fiend, being an invader and outnumbered, must be vanquished in the end. ^ Reading zak-i zor dru^o den-i da
drift
'
:
'
'
\ ;
CHAPTER XXXVII, 66 -7 1. beaten in the former combat, there
and
again,
One
69.
enemy
his
is this,
01
then a combat
beaten.
is
when
that
is
1
the supply of weapons
the fighting, and the abihty of the contenders are
beginner and, at
(pe^irt'ar)
him
a similitude of
world,
is
which
it,
re-
be
^
unarmed, just as one
ivho is
triumphant over one not fighting^.
is
the
is unarmed and his opponent and an armed man is known to
;
victorious over
And
is
has always sooner disappeared,
he
last,
mains armed fighting
who
supply of weapons of him
equal, the
70.
derived from the
is
even such as when each one of two furious
ones {a.rd6) of equal strength, in a fight together,
has an arrow, and each one of an arrow
possession
;
in fear of the other's
is
and one
shoots Ais arrow, and makes
it
of them alone
reach
/lis
opponent
arrow, and his opponent, 0/ it, has an arrow, and becomes fearless through possession of the arrow, his own intrepidity, and the lack of arrows and complete
then he
fully
is
without an
mindful
terror of that earlier shooter.
mighty deeds he
much
as
is
successful
71. ;
And
as regards
and though
there be
strength for the earlier fighter a successful
termination
undiscoverable/i^r
is
>^/»^;
despoiled of
possession by him who is later, and ruined in that which is all-powerful, his end and disappearance are undoubted, clear, <2;2<^ manifest*. ^
The term zeno afzar
evidently refers here to the warrior's
stock of arrows and other missiles which were to be expended in battle, so that ^ ^
*
that
INI 1
it is
analogous
to the
modern term ammunition.' '
4 has yeheviane<^, 'becomes,' instead of danosto, 'known.'
M14
and J omit these
last four
words.
The argument, both in this case and the preceding one, is even when two combatants are equal in power and resources
the hasty aggressor
is
likely to
be beaten
in the end, and, therefore.
DADISTAN-i
102
One
72.
that
is this,
DINilv.
owing
to the previous non-
appearance of the fiend, the coming forward of sickness and death unto the creatures of the sacred beings occurred when the fiend rushed in, and he rendered the existence of
men
he also destroyed and
sickly;
put to death the progeny of animals.
After-
73.
wards, through lawfully driving him away, sickness
and death come
and the
in
turn (barikiha) unto the demons,
and
of the righteous
healthiness^
perfect
unto the creatures of the sacred beings, as its counterpart is the great healthiness which comes,
life
rightly rising, unto the creatures advised
more
sacred
the
And,
74.
sickness fiends',
beings,
in
the
is
life
of the
a worldly similitude
and grievous, complete and of the healthiness and
i'man-/'igunih) beines,
united arrangement^.
through
end,
by
death
the
for
intrinsic
(benaf-
for the creatures of the sacred
when one
that which occttrs
of two
liti-
gants (ham-patkar), prematurely revengeful, gives to his fellow-litigant an irritating poison, and himself eats
wholesome
flour before the later litigant gives
and
a poison, as an antidote, to the earlier litigant,
himself eats the poison-subduing flour
;
after
cured by the poison, and his enemy
he through the poison of the is
the inferiority of the fiend
is
is
which dead
later flour ^
still
more hkely
to lead to his final
defeat. ^
M14
begins a fresh argument here, owing to some misunder-
standing of the meaning of the sentence. ^
That
is,
the advantage of driving
away
the fiend in this
a counterpart of the blessings attained at the resurrection. ^ The word dru^ano, 'fiends,' is omitted in K35, but
life is
is
evi-
dently necessary to complete the sentence. * This appears to be a description of ordeal by poison and the two usual relies
upon
modes of evading
its
operation.
deceitfully substituting a
The
hasty evader
wholesome powder
for the
CHAPTER XXXVII, 72-78. 75.
One
is
this,
lO^
that Auhs-i'masd, the creator,
is
a manaeer with omniscient wisdom, a/id the contention of the fiend of scornful looks (tar nigiri^-n) is
through lust of defilement
management
of united power
;
of that creator, as existing with
the
is
(ham-
wisdom which is in power is the strength everything; and that united
zik)^
of the
power
all
the vigilance in the
management of heaven. is
76.
And
the contention of the fiend, as
chanQfine of will— which
is
/lis
much
of
manifold
hostile to the will of
even
the weakness
own creatures, and is through and exhausted 2 strength of an evil nature is the contending power which forms his visible strength ^ yj. One is this, that is, on account of the fiend's contending ill-advisedly, however strongly the contest his
—
adapted for the damage of his own fiendishness, and regret and bad consequences therefrom are 78. Such as the very paralyzing" perceptible. is
affliction
which zuas appointed (niha<7^6) 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
Similarly, the fiend
is
own
not taking the
deceit in
supposed to
suffer in the
and destruction which he was the
to
first
first
poison.
end from the death introduce into
the
world. ^
By
omitting a phrase
Mi 4
of the fiend of scornful looks
is
and the management and J have as /'/ were existing with,' &c. '
:
2 This is little more than a guess at the meaning of a word which can be read vashakit/6 (compare Pers. ga^- and ka^idan).
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 samakguntar, but K35 has vasmakguntar, which may be 'very troublesome,' and M14 has sam-
kintar, probably for sahmgintar, very '
terrible.'
DADISTAX-I DINIK.
I04
for the creatures of the
in putting the Hving-
world
he ordered with violence and the 79. zuould be his greatest triumph.
to death, which
hope that
it
Even
is
that
what
is
so self-damaging to the
same
when he puts to death him who and he who is wicked, who is performing what is desirable for him (the fiend)— that performance of what is desirable being \\\^ practice of sin— is useless is
fiend that,
wicked,
where he is penitent of that seduction, 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 its hands from that pain it (the spirit) is far aivay, and goes to heaven, which is the
and goes
thither ^
;
most for
it,
even as the guardian
did^ kept away spirit
all
Fearlessly
80.
fortified of fortresses.
spirit
of
Yim
it
fights
the splen-
trouble (ve^am), the guardian
of Frec/un kept
away even those
active
in
vexing ^ and other guardian spirits of those passed away are enumerated as engaged in the defeat of
many 1
fiends.
That
the
is,
guardian
spirit
(see Chap. II,
5)
which
is
not
rendered wicked by the sin of the soul. 2 The phrase mun ruban-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. •^
See Chap.
II, 10.
Yim-i she^o
is
the
Yimo khshaeto
of
Shahnamah. The legends 43, 45, the Jamshed of the here referred to are mentioned in Fravara'in Yt. 130-138, where the guardian spirit of Yima is said to withstand the misfortune
Vend.
II,
brought on by the demons, while that of Thraetaona (Fre^iln) withstands various diseases, and those of other heroes withstand various other evils and demons. * Reading pavan besh-iX' kar
for \k we ought make the phrase correspond to the Av. asi-karjtahe t/baeshangho of Fravaro^n Yt. 131.
probably to read az, so as to
IO5
CHAPTER XXXVIT, 79-83.
One
81.
that the
is this,
most grievous severance
owing to him (the fiend) ^ is the production of the mortaUty of the creatures, in which the afflicting the many (nizgun) demon Asto-vidart'^ is the head creapropitious Mazinikan de7nons^. 82. And the tor's developers zvei'e thus unprovoked (anargond) when the only person, who is called Gayomar^f*, was that
is
^
destroyed by him, and came back to the w^orld as
man and
a
woman whose names were Marhaya
a
and Marhiyoih^; and the propagation and connecof races
tion
ivci'c
riage of a sister^
^
Instead of
which
according 2
See
madam,
zij-
probably to read
madam,
through their next-of-kin mar83. The unlucky^ fiend, while he
z\s
'that
bar, 'that
owing
is is
to him,'
we ought
production;'
his
Huz.
the
the proper equivalent of the preposition bar,
is
'
on,
being wrongly used for the noun bar, 'produce.'
to,'
§ 44.
The Mazainya daeva of the Avesta (see § 44, note). The sole-created, or primeval, man from whom the whole human race is said to have sprung (see Chap. II, 10, Bd. Ill, 14, 17, 19-23, XV, I, 31). The progenitors of the undeformed human race, who are ^
^
'"
grown
said to have
derived from Av. the latter form
mashya we of Bd.
up, in the
manner of a
XV,
mashya mashyoi,
is
no longer extant
have the
Mashya
II, 19, 20, 30.
its
Their names are
man and woman,' but From Av. XV, 6, and the Mashya
'the in
of Bd.
From
from the seed
plant,
dead Gayomar^ (see Bd. XV, 2-5).
of the
the Avesta.
dialectical variant
martiya
which would be marethya in the Avesta (compare Av. mareta, Pers. mard), we have the Marhaya of our in ancient Pers.,
And by
text.
transposition of the letters
rt=reth = rha
in these
Matro of Bd. XV, 2 and the Maharih or Maharya of Bd. XV, 22, note. Other forms of these names also occur (see Chaps. LXIV, 2, LXV, 2, LXXVII, 4). latter forms,
•^
Mi 4
word
is
we have
has
'
of brother and
unnecessary.
marriage, see Chap. ^
the
sister,'
but the insertion of the extra
Regarding khvetuda*/, or next-of-kin
LXV.
Reading la-kha^asto; the
fiend
is
certainly
'
unlucky
'
here.
1
K
06
A
A
DAZ)ISTAN-I DINIK.
increased offspring and death, so upHfted
voice in
/lis
the death of the hving
them through
fortune for //^f/r
presence, about
of their offspring and
o/ies
unmeasured destrucand the unjust contention of his through death and the conveyer of death \ the sting also of birth ivas owing to death. 84. The repetitions of the cry ivere many, so that the issue (bar) of thousands and thousands of myriads from those two persons, and the multi-
lineage, that together with the
tiveness
of the deadly evil
spirit,
tude passed azuay, from a number
ivJiich
limited
is
and a counterpart (ae^unoih) of the living people and for the annihilation in the world, are apparent ;
many
of
through death, the propitiousness
fiends,
of the contending power of the creator
is
clear
and
manifest. 85.
of the
One is demon
this,
most steadfast quality darkness, the evil of which
that the
himself
is
demons also But such is the power
so complete that they shall call the
is
those of a gloomy race.
86.
resources of the angels, that even
and gloomy darkness in the world is perpetually subdued by the one power really originating with the sun and suitable thereto, and the world is illuthe arms
in
the
first
minated^. %'].
of the
One
is this,
demons
is
weapon
that the most mischievous
the habit of self-deception which,
as by introducing death into the world he merely increases the
number of beings who pass opponents '
in the
inauspicious
'
end;
and wishes
^
Ast6-vida(/ (see §81).
2
The argument most constant
the
into
the other w'orld
but the text probably to bring misfortune
is that,
as the sun
is
means
join
that he
his is
on mankind.
able to subdue darkness,
quality of the fiend, every day,
that the fiend himself will be entirely
to
subdued
it
is
in the end.
probable
—
— IO7
CHAPTER XXXVII, 84-9O.
on account of rendering the soul wicked thereby, seemed to them as the greatest triumph for them-
and a complete
selves,
for
disaster
angels.
the
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 88.
much
opposition of falsehood,
evidence
of the
also to the fully
speaking which
(a r 6-1^6)
accurate
and
true
speaking
is
of
an
itself
in
every proper
is perverted by it. and good saymany, 89. And the false sayings are their opponents through good statement ings
truth
;
and no truth whatever
their imperfect truth ^
do not escape from similitude of
them
that which occitrs when, con-
is
white-coloured, the whole of
the truthful speak about liars
colour,
colour, colour,
there
since a
is
cernine that which
the
;
are
its
some
white colour, but as
who
speak of
its
to
black
some of its mud colour, some of its blue some of its bran- colour, some of its red and some of its 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 oi him who is also called their Messiah ^ about the
1
Assuming
that
apurastih stands
for
apur rastih;
it
may,
however, be intended for at'i-rastih,'want of truth.' The meaning statements become perverted by inaccurate is that even true speakers. 2 '
Perhaps sapu^ag, 'bran,' may have originally been sapzag,
green.'
Written *
is
The
Abreham-i Tarsakigan. Ma^ikha is here written
letter j in
correctly written in § 91.
like ai,
but the word
;
I08
DAZ)ISTAN-i DINIK.
Son of the Supreme Being ^ the Son,
who
not less than the Father,
is
whom
He, the Being
One
thus, they recount that
;
falsehood they
himself 91.
about the same Messiah
tell
that he died, and one falsehood they
is
is
they consider undying.
tell
that
is
he did not die it is a falsehood for those who say he did not die, and for those who say he did die wherefore did he not die, when he is 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 and it said he is dead, it spoke unto one not dead ;
;
though he
The
93.
dead,
not
is
proper
office
spoke unto one dead. (gas) of a compiler and it
— through
whose complete attainments the demons of like power as to the force of truth are strengthened, and the pure, good religion of the Mas^T^a-worshippers is itself dissipated and rendered mutilator^
useless for itself
The
^
07ie^
phrase
unless
—
a habit (da^o) growing with
is
barmano-i
is
we assume
that dac/
da^', literally is
taken as a
'son of the created
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 That daa^ is here used as a noun, and not with the being.
meaning of dafl'6-i
'gift'
or 'law,' appears from the subsequent phrase
amirako yakhsenund,
'
the
created
ojie
whom
they
consider undying.' ^
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
as questions.
they can hardly be translated otherwise than
Mi 4
translated as follows
he
is
he
is
as dead;
for
and J have an
—
altered
text
which
may be
whomever he did not die, -when dead, whomever it is said he died, he is so w^hen :
'
for
mentioned as dead
; '
but this seems no improvement of
the text. '
Referring to those
texts to suit their
own
who compile commentaries and
views.
mutilate
—
—
CHAPTER XXXVII, 9 I- 95the fiend
and, as he
;
overturns
to
be victorious
disruption of forces
final
who
on changeableness and similar
reliance
powers, the
seen
is
I09
a disruption
is
of peculiarities (khuc/ih vish6pii-no)\ 94. One is this, that is, even that prodigious devastation of which it is declared that it happens through the rain of Malkos^ when, through snow,
immoderate cold, and the unproductiveness of the world, most mortals die mid even the tJiinos attainable by mortals are attended with threatenings of ;
scarcity.
Afterwards
95.
preconcerted ficent
lands,
iar) that that
there
called
is
The argument
'
weapon' of
is
Malkosano,
'
from Chald. C'ip^O is
supposed
Vend.
II,
all-wise,
of the species
enclosure
the
'
that even heterodoxy, 'the
it
autumnal
to usher
46-56, when
perish, a truly glacial
must
fail
by
most mischievous
in the
end, because,
is
a denominative adjective derived
rain.'
The
deluging rain of IMalkos
in the dreadful winter foretold to all,
of
formed
on constant change, which implies
relies
of Malkos,' '
one
is
the fiend (see § 87),
hke other revolutions, want of permanency. 2
the
(pei- >^arih) of the benesuch a remedy was established (and
spirit^
niha^
among
as
remedies
or nearly
all,
living creatures
In a Persian
epoch.
Yima
in
were to
paraphrase of the
Bahman Yajt
(see Byt. Introd. p. lix) this period
described
follows:
of Malkos is 'As three hundred years have elapsed from the time of Hushe^ar (Byt. Ill, 44-49), the period of Malkos comes on and the winter of Malkos 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, as
;
Then, by command of God, they 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
or grazing, will will
come from
all
utterly die.
the enclosure formed by
millennium of Hushea'ar(-mah).' ^
The
formation of the enclosure was ordered, as a precaution,
by Auharmast/
(see
Vend.
II,
61-92).
no
DADISTAN-i DINIK.
Yim\' through which, by orders issued by Yim the splendid and rich in flocks, the son of Vivangha^, the world
again
is
filled
— men
animals of good breeds, the
of the best races,
and most that manner
loftiest trees,
savoury (khare^istano) foods, in came back miraculously Jor the restoration of the world which new men are substituted for the former created beings, which is an upraising of the dead^ ;
96. Likewise
from that miracle
attainment of the evil
is
spirit to
manifested the non-
the universal control
of the glory of the creator for every purpose. 97.
One
—when
the heterodox (du5-
whom most
powerful demons and
that
is this,
dino) Dahak*, on
fiends in the shape of serpents are winged^, escapes
from the craft,
of
fetters
and, through
Frert'im,
witch-
remains a demon even to the demons^ ajid
Reading Yim-kari^ var, but these ^vords are corrupted in ways in the three MSS. consulted. This enclosure said to have been in the middle of Pars in Bd. XXIX, 1 4. ^
three different is
•^
Av.Vivanghau
^
That
*
The Av. kz\ Dahaka,
taona.
is,
(see Bd.
XXXI,
2).
a type of the resurrection. 'destructive serpent,' slain
by Thrae-
In later times he was converted into a usurping king, or
dynasty, the
Dha'h'hak
of the Shahnamah,
who conquered Yim
(Jamshed) and, after a reign of a thousand years, was defeated by whence Frea'un (Thraetaona) and fettered under Mount Dimavand he is to escape during the millennium of Hushert'ar-mah to devas;
tate the world,
till
he
is
finally slain
revived for the purpose (see Bd.
by the hero Keresasp, who
XXIX,
8, 9,
XXXI,
6,
is
Byt. Ill,
56-61). ^
That
is,
attached to the shoulders like wings
;
referring to the
grown from the shoulders of Dahak. shedan, 'demons,' into gehan, 'world,' so
serpents said to have *
M14
alters
read 'through the the world.'
unnecessary.
The
demon
as to
of witchcraft remains a destroyer unto
alteration in the Pahlavi text
is
small, but
seems
CHAPTER XXXVII, 96-100. destroyer
a
—a
mighty man
zvho
beforehand from the dead, and
Ill
up Keresasp
roused^
is
called
is
the Saman^, crushes that fiendishness with a club consisting of a cypress tree,
and
brings that
Dahak
through wholesome fear to the just law of the sacred beings ^ 98. One is this, that these, which are distinct from those born and the men who have laboured together, Asto-vida^^^ has not obtained, nor even
and through the power of immortals, and the action of the good discourses (hu-sakhunaganih) ^ they urge on to the sacred
will obtain, for death
beings
even
who
those
to
;
the immortality which
the mingled conflict
the
creator which
the
fiend
is
it
not
pronounced
called
^
has
to
Hadhaya^'^.
the
renovation
99.
glorious good-yielding
the
Is
is
One, which is where of the meeting of good and
of the other creatures.
evil occurs^,
(kav-homand),
Inquiring
are
is
guarded by
attained
to
so
purity,
Injuring
one of
it,
that since
be the uninjured ox which is 100. Also the long life which
Reading angesoi-aito, instead of the
unintelligible angio'i-
aito. 2
See Chap. XVII,
3
Dahak and
all
6.
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
^
Perhaps referring
*
In the atmosphere apparently (see Bd.
"^
§ 44.
Written
XLVIII,
34,
to the liturgical recitations.
XC,
4,
I, 4).
Hadhaya^ in § and Hadhayoj or Hadhayavj
Hadhayam
here, but
119, Chops. in
Bd. XIX,
also called Sar-
It 13, XXX, 25, though always in Pazand. saok, or Srisaok, in Bd. XV, 27, XVII, 4, XTX, 13, always Pazand, and this name is converted into Pahl. Srfivo in Zs. XI, is
in
10.
I
I
DADISTAN-i. otNiK.
2
through
is
all-controlling
its
power
^
they cause
until
the end to occur, and the devourers of
—
subdued by
it
unboasting
(a/'um)
are
fires
whole strength of the of
creatures
the
even without
they live
after
spirit,
besides the
beneficent eating^
—
is
because of the Horn that
is white ^ and the promoter (frashm) of perfect glory, which possesses the wholesomeness of the elixir of immortality, and throuoh it the living become ever-livingf. loi. And
many more specially pure glorious ones whose enumeration ivould be tedious *.
also as
One
02.
1
that the struggle of the evil
this,
is
demons with the
one and the
creatures
is
not pre-
cisely the existence of various kinds of contest, but
an ox which never dies
said to be
It is
the resurrection, so that
of the
elixir
of immortality
mankind,
also said that
back,
what
when going is
in ancient times,
Avesta, unless
it
'
gauj hudhau,
it
is
slaughtered at
of the ingredients
then to taste
is
it
;
it is
crossed the ocean on
to setde in the other regions of the earth.
stated in the text
cloud myth, but
till
may form one which all men have fat
its
may be supposed
to
its
From
be some form of
not mentioned in the extant portion of the
the ox Hadhayoj'
'
be taken as a corruption of
'the well-yielding ox,' and Sarsaok as connected
with Pers. srij-k, 'a drop,' and referring to showers of rain; but this is very uncertain. ^
The power
^
As,
last
do
mentioned below.
for ten years before Soshans, the
aposde, appears to prepare for the resurrection (see Chap.
XXXV, 3, Bd. XXX, 3). ^ A tree said to grow other ingredient of the
Gokarn,
or G6kar
The
the ocean, the juice of
in
elixir
enormous *
Hom
of the white
said, they will
it is
of immortality
;
it
which
is
is
the
also called
gaokerena, and is guarded by XXVII, 4, XXX, 25).
ten
Bd. XVIII, 1-3,
existence of such immortal creatures, said to be intended
for special use at the resurrection, reality of the
resurrection
described in Chap.
XC
is
here taken as a proof of the
Whether the seven immortals be included among them is uncertain.
itself.
are to
i
3
CHAPTER XXXVII, IOI-IO6.
by natural operation and through 103.
And
nature
the is
it
to
II
desire of deceit^.
demon of slander (spazg), whose make the indignation (zohar) of the
upon the other, about making it pour out among the righteous^, he makes the wicked even pour it out upon the wicked and as he does not succeed even in making it pour out among the wicked, he makes a demon pour it out upon a demon. 104. The impetuous assailant, Wrath (Aeshm), as he does not succeed in causing strife pour
creatures
one
out,
nothing, as he does not succeed in
;
among
and strife amid and 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 (a^o), 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 Asto-vidart^'^ is ever an antagonistic operator when there is no righteous one who is mortal, nor any creatures in the world, the righteous, flings discord
the wicked
;
;
the wicked dying 07ie (mirak) rides to the fiends through a death which is an antagonism of himself ^ ^
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.
M14
omits the passage from this word to the same word in
§
104-
is
possibly only a miswriting of the very similar
^
'
The word sobare^o,
runs, rushes.'
omitted in *
See
'rides, mounts,'
or
§ 106,
word dubare^o,
Several words in this sentence are accidentally
Mi 4.
§ 44.
As it is uncertain whether the dying one is a human being the demon himself, it is doubtful which of them is here supposed commit suicide. M 1 4 and J have merely nor even among the
®
to
both here and in
'
'
'
:
[r8]
I
DADISTAN-i DINIK.
114 107.
The means
of the united forces^ are
means
such as the wise and the high-priests have proclaimed, that is, at the time of the renovation of
when completion has come those who were provided being born
the universe'^ being nigh, to generation
—and
—
after they occasion
freedom from generation
men and
(azerkhCinii'nih), they cause
animals to
though passed away and dead. 108. All men, righteous and wicked, who continue in the world become immortal, the men are righteous whom Astoexist,
vidart^
does not obtain for death by
(dtii--vadi5n6)^ from behind, and
evil
noosing
who have com-
pletely attained to the rules of the
sacred beings
and the soul of the wicked, (yang-i ya^'^an) 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 (benafi"man va/
creatures of the sacred beings those which are an antagonism of himself;' apparently connecting this section with the next. final
argument
that, as the
is
injure their friends
if
they
fail
demons by with
their very nature
their enemies, they
within themselves the source of their
own
This must
contain
final destruction.
In
up against himself, and be divided, he cannot stand, but hath an end' (Mark iii. 26). ^ The army of angels of §§ 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. 2 M14 and J omit the following words as far as 'provided.' 3 See Chap. XXIII, 3. other words
*
:
'
if
Or, perhaps,
Satan
'
rise
concealment,' as there
aub^ni^arih means 'making unseeing,
is
or
some doubt whether making unseen.'
CHAPTER XXXVII, IO7-II2,
benaf^man)
long
so
they
as
are
II5
and
hell
in
numerous.
The wicked who are penitent become courageous anew as to the demon who perverts, the living 109.
occasion strengths
and the
existence of the wicked
retribution of the hellish
completed, because the
is
increase of sins-, owing to the sin which they com-
no. They
mitted, ceases,
their sins are thus
though
are let out from hell,'
accumulated by the de-
mons they have also prepared^ the spirit of sin by the three days in molten metaH, which drives away tears, as its name is owing to the lessening of tears ^ which is all*' in that which occurs when all ;
the doers of actions for the
demon iii.
pass through that preparation,
of falsehood'^
And
he who,
for three days, thus bathes (vushake^o) his sins which are owing to the fiend, and has destroyed the filth
(/^akhu) of the accumulated
who have passed
And
112.
off
sins, is
like those
and turned over a burden.
the impotence of sin
is
owing
to the
destroyer of the fiend by the perception of
That
1
the wicked
is,
who
are
still
living,
light,
being penitent, rein-
force the host of the righteous.
Referring probably to the
2
XI,
2,
XII,
^
That
*
All
'
growth of
sin'
mentioned
men
'
purified.'
are said to be purified, at the time of the resurrection,
a
the righteous, but
is
XXXII,
XXX,
12, 13, Bd.
final
torment
to
like
warm
19, 20).
This would seem to allude to some Avesta name of metal, which is no longer extant. should probably read hamai,
'
ever,' instead
'all.' ^
Reading zur, but
it
milk to
the wicked (see Chap.
^
We
Chaps.
5.
is,
by passing through melted metal, which seems
«
in
may be
zor, 'violence.' I
2
this
of
molten
hamak,
Il6
DADISTAN-i DINIK.
who was
their creator^
forgive,
all
and they
;
all
things for the creator.
the three days,
they (men)
all
see
they
all,
are powerful as regards
And, moreover,
113.
when they
occur,
all
perfect washing passed through,
the creatures
and pure by
of the good creator are purified
all
after
the
by the most amazand by the most
ing preparation ordained (bakhto),
complete account they render complete. 114. And they are triumphant over the fiend through their own weapons, through their
own
littleness
own
creator and that of the angels
exhausted
become 115.
;
resources (den
in
make
they
/C'ar)
kiin
extinct.
But
previously-^ they are attacked,
persed, and subdued,
and
away of their and the glory of the and since he becomes
driving
(kasvirt'arih),
with
complete
and
this
even
experience
through backward goodness,
in the
dis-
fully painfully
and
;
and
they
aid,
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. Bnt the abode ^ for the essential material existence (sti-i /('ihariko), about which there
is
a
on enquiring the wishes of such numbers^ they have
seeking for interment"^,
is
not
powerless, and
^ That is, the destroyer of the fiend was the creator of the men mentioned in § 108. The reading sina^no, 'perception,' is un-
certain; perhaps
of
we ought
to read
'in the regions
(divagano)
light.' ^
That
^
The
*
This must be on the part of the
is,
before the purification in molten metal.
'body,' apparently, but this section
is
by no means
fiend, as burial
is
clear.
unlawful.
Perhaps the meaning is that the fiend is at length overcome by the constantly accumulating numbers of the penitent wicked. ^
CHAPTER XXXVII,
I I
3
- II Q.
I I
7
and no share whatever, nor fragment of a share, of fiendishness, no7'- even so much as some morsel of unpardonableness sent by fiendish-
him out
cast
;
ness, remains in this Hght. 1
7.
1
Those who
own
their
are righteous, intelligent through
glory of religion
— which
is
a
spirit^
in
—
the form of light are scattered (parvandag-aito) equally around the sky of skies, when from every sinele side of
there arises, for the sake of marcrin,
it
much
three times as
in
created
own
will
of the
preparation
the
Auharma^'rt^,
which
ivcre
space as the earth created
by him.
1
Through
18.
he again constructs the
by
creatures
bodies
his
of the
and full-glorifrom the even ously, though their construction is clay of Ailshda^tar'^, and their moisture is from the purified water of Arekdvisur^ the undefiled. 119. And from that which is a good protector through him, and which is also connected with
^
soul,
unlaboriously,
creation,
evil
The handsome maiden who and whose form
reUgion (see Chaps. of religion (Din) glory in ^
easily,
A
Din
is
is supposed to meet the departed an embodiment of its own deeds and
XXIV,
itself,
5,
which
XLIV, is
20).
Or, perhaps, the angel
reverenced for
its
radiance and
Yt. 4.
mythical mountain (see Chap.
XXX,
2).
The mythical source of pure water which is said to flow from Mount Alburn into Lake Urvis on the summit of Mount Hugar, and thence to Mount Ausindom in the wide-formed ocean, whence ^
and partly rains upon the earth (see same account of it is given in Chap. XCII, 5, only the lake is said to be on the summit of Mount Ausindom. It is the Av. Ardvi sura of the Aban Yt., and the Pahl. form Arekdvisur = Aregdvisur may be explained as a transposition of Aredgvisiir, an ordinary mispronunciation of Ardvi sura. Modern Parsis, who consider the Pahl. k as silent (or merely a soft aspirate) after a vowel, would pronounce Aredvisur.
it
partly flows into the ocean,
Bd. XIII,
I,
3-5).
Much
the
Il8
DAZ)ISTAN-i DINIK.
ox\ is the strength welfare (vehgarih) and immortality;
him, even from the Hadhaya^" of everlasting
and the living are again produced for the body, they have immortal life, and they become hungerless and thirstless, undecaying and undying, undlstressed and undiseased, ever-living
and
ever-beneficial.
After the renovation of the universe there is no demon, because there is no deceit and no fiend, 1
20.
;
because there
is
no
falsity
;
there
is
no
evil spirit
(angramino), because there is no destruction there no hell, because there is no wickedness there is no strife, because there is no anger there is no hatred, because there is no ill-temper (dazth); there is no pain, because there is no disease. 121. There is also no Dahak^, because there is no fear there is no want, because there is no greediness there is no shame, because there is no deformity; there is no falsehood^, because there there is no heterodoxy, is no desire of falsehood because there are no false statements and there is no tardiness, because it speaks of a dilatory (i-usto) They are all those race in that which is said thus ;
is
;
;
;
;
;
;
'
:
of evil thoughts, of evil words, of evil deeds, a race
of
all evils
every
to
be made to tear by the evil spirit' his (the demon's) disappearance
And on
12 2.
evil
has disappeared, on the disappearance
of evil every good
complete goodness
is it
perfected,
and
in the
time of
not possible to occasion
is
(andakhtano) any pain or distress whatever, by any means, to any creature. 123. Those who are present (nunak) sufferers^, when there is a blow of ^
See
^
M14
^
Literally
^
§ 99.
and J omit what '
See
§ 97.
follows, as far as
attainers to endurance,'
'
heterodoxy.'
CHAPTER XXXVII, 120-128.
ITQ
on the body, or the point of a nail (tekh btirak) is driven into a Hmb, are jDained on account a
fist
of the combination (ham-dafl^akih) of a different
nature for the purposes of the fiend in the body. 124.
BtU
at that time of
hmb
yakhtih), when a
no compHcation (aham-
is
upon a hmb, or
struck
even such a thing as a knife, or sword,
club, or
arrow reaches the body, there is no pain or discomfort whatever corresponding to that present pain. 125. And at that time one consideration (vui-irtf-ae) occurs, for now the pain from that beating and striking is always owing to that different stone, or
nature,
and on account of
their being suitable to
but at that time everything being of like formation there
And
126.
moon, need for a going forth (vakhtar)
never any distress. most happy time they
and luminaries
sun,
brilliant
is
in that
(frashm)\ of
world
for the
and
light,
all
all
perfectly splendid /i??^ them. ture,
too,
no
is
return of the day and a removal of
those luminaries also
;
the
let
but there
exist,
is
its
a dispenser
is
creatures, too, are
become
as
And
127.
of like will and
it,
and
like nature
like
it
were
every crea-
power
which-
;
ever were mortals, unenvious of the welfare of all creatures, are alike joyous, and that share of their
and pleasure rejoices them which has come to them from the glory of all the existences and capabilities of him, the all-good, who is aware of all of position
everything through his
own
perfect persistence
and
complete resources.
And he
128. ^
The going '
forth
allots, to
'
of the day or the sun
ance or going awa)^ and to
be
'
forth
'
when
it is
the doers of
is
an Avesta phrase.
absent,
not when
it
good works
means
its
The sun
appears.
disappearis
supposed
;
DADISTAN-i DINIK.
I20
and the suitable ranks, the power of a judge (da^ako), wealthiness, goodness, and the director129. He is the ship (ra^ih) of what is intended. is said about it desio-ner of what is intended, as 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
producing earth
is
;
water
is
producing
fire,
producing wind, and water is producing earth earth is producing fire, earth is producing wind, and 130. The spirit is both earth is producing water.
water
is
the cause of spirit and the cause of matter (sti^); and the cause of matter, too, is also the cause of
through that perpetual capability. 131. And, moreover, all the angels, the
spirit,
the guardian spirits
souls,
and
are attending to the wishes of
the glory of the creator and the
and
creator, without trouble
commands
of the
fully rejoicing, in like-
ness unto the forms of seas, rivers, mountains, trees, and waters^; and they have comforted and decorated the creation.
guardian
spirits,
132.
And
themselves
the angels, souls, and also
of a former contact with
spirits
pleased
and
rejoiced
;
eternal
pared they are naturalised
the life,
constituted are thereby
and thoroughly
in that
pre-
complete joy.
Chapter XXXVIII. I.
As
to
\}^^
thirty-seventh question and reply,
that which you ask
^
All
is
thus
:
The measure
that they
objects being supposed to be represented by
spirits in the
other world.
guardian
CHAPTER XXXVII, measure good works then 2.
zvJien
there
The
reply
I
29 -XXXVIII,
zuith being
121
4.
how
revealed \
more, or not, done by us
is
?
that every thought, word,
this,
is
is it
and deed whose result is joy, happiness, and commendable recompense when a happy result is obtainable, and the exuberance (afzuno) of thought, word, and deed is important is well-thought, wellsaid, 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
—
—
—
•'^,
the immortal ^;^^ unlimited, which shall never perish
—there
is
works.
4.
no measure of the multitude of good For every one by whom many are per-
formed, and wJio engages in
still
the result more
more worthy
fully,
and
is
more, appropriates ;
but
not obtained for the completion of that which
it is
a measure, therefore he does not obtain still more, and it is not necessary he slionld ; and it is, is
definite
moreover, not obtained even for the completion of a limit of unlimitedness^
^
2-4,
They are balanced against the sins committed (see Chaps. XIII, XXIV, 5, 6) if the good works exceed the sins by a very ;
is supposed to go to the ordinary heaven by a quantity sufficient to balance one unatonable sin it goes to the best existence, or supreme heaven (garo^mano, see Sis. VI, 3, 4). Mi 4 and J have merely: 'The measure for good works being revealed.'
small quantity the soul
(vahijto), but
if
^
The
3
See Chaps. XXVI,
*
The good works
three characteristics of 3,
good works.
XXXI,
24,
XXXVII,
22.
in excess of the quantity necessary for ad-
mitting the soul into the supreme heaven cannot affect the destination of the soul, but they
VIII,
4),
and no
thus absorbed.
limit
add
to its future
enjoyment
(see
Chap.
can be assigned to the quantity that can be
122
DADISTAN-i DINIK.
Chapter 1.
As
XXXIX.
the thirty-eighth question and reply, that
to
which you ask
thus
is
:
What
are the reason and
cause of tying on the sacred t/iread-glrdle (k^stiko)^ which,
when they
shall
greatly valuable, and sin
so grievous
is
The
tie
on
it
when they
is
said to be so
shall not tie it the
?
this, that the all-good, most and most ruling of rulers is the creator, and there is no need of troubles for men of the poor as to any wealth or anything, for all are his own. 3. And through his will as ruler, and allpowerful, he demands this of men, to remain properly 2.
reply
is
spiritual of spirits,
^
The Kustik
(Pers. kusti) consists of a string, about the size
of a stay-lace, which
is
first
passed twice round
Chap. XL,
loosely, over the sacred shirt (see
2),
the waist very
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
This string contains
again behind with a similar double knot.
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, irlstead 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. fringe
is
a sort of remembrancer, as
its six
This
strands are supposed to
symbolize the six Gahanbars 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 kara'aks or sections of
the Vispara^,
and the seventy-two threads
in
the
whole string
symbolize the seventy-two has or chapters of the Yasna. girdle has to be re-tied every time the
which, in order to comply with the ceremonial laws, occurs
times
in the
day
;
and each time
it
and a particular formula of prayer
The
hands have been washed,
many
has to be done with ceremony (see § 27).
CHAPTER XXXIX, I- 5. skirted^ as a true servant not even
due
that service,
to
servant
—as
is
bound
1
23
— which
is
and also the indication of a
seen and clearly declared in the ever-
(hamai-da^o) religion and belief. Formerly men paid homage through the will 4. and worship, as // were more effectually, more essenand every tially, and more suitably for the discreet day spent in worship offered and homage paid they fixed
;
account as of the greatest use, particularly for observing the world, and understanding its character.
And
5.
as to
him of whose
worldly advantage whatever
offering of is
apparent
homage no
—as
fruit is
apparent from trees, flavour from foods, fragrance from aromatic herbs, tint (bam) from colours, the good quality of spears from the forest, health from the patient (molvarakan), and decision from words but, audibly speaking, his head is lowered in sign of humility as though the head, which is uppermost
—
—
the body and in the most pre-eminent position,
in
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 and the appearance which desire of paying homage exists as regards himself through that lowliest (kihasto) servitude is in accordance with that which is
—
apparent from trees, food, and the
many
other worldly
—
advantages before recited whoever has offered homage and such advantageous (vei'i^'nako) appearance ^ 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. ^
Reading drudbed, but the orthography
word, therefore, uncertain.
is
unusual and the
— ;
A
124 manifest
is
_
A.
A
DAZiISTAN-I DINIK.
servitude offering-
— even
then that sign of humiHty and
muhitudes consider the
great
zvhat
is
homage
of
man more
of a
essential
for
hypocrisy (shedo)^
But owing
which happens when they plant a tree in the name of a sacred being ^ and eat the produce, and practise other worldly labour of 6.
to that
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 (khustaktha) // manifest that they should meditate inwardly (den
is
minoyen)^
A
token and sign of worship
of great use, and a great assistance (ban^i^no) therein 7.
which is called the tied on the middle of the body. this belt (band),
is is
The
8.
and
its
is
Kiistik, that
reasons of the assistance are numerous
first
assistance
is this,
him who
that as to
as a worshipper of the sacred beings, owing to the undeceitful
(akadba)
religion
whose
indication
is
sagaciously propitiating with the purifying cup''
wears upon the body that ^
The
author
which, in the
is
seems
to
customary, and
here adopting his most involved style of writing,
original
particularly apt to
spiritual,
Pahlavi,
is
often
hardly
intelligible,
be misunderstood; but the object of
be to deprecate the
Muhammadan
prostrations during prayer, which are in
made by the Parsis. 2 Whether yedato means an angel,' ^ The argument is that the growth occasioned by some unseen power that
and
this section
practice of frequent
marked contrast
to the
slight obeisances
'
or 'God,'
is
of plants
here uncertain. is
so obviously
mediand then to prayer. * The words dani^-niko levatman-tajtik-shnayin seem to refer to the Bareshnum ceremony of purification, described in Vend. IX, 1-145 (see App. IV), which is a rite eminently charactertation,
istic
of Ma0rt'a-worship.
it
naturally leads to
CHAPTER XXXIX, 6-1
1.
I
25
doctrinal indication of the sacred beings with a wis-
dom which
is
truly religion, his steadfastness
religious service of the sacred beings
and
are audibly
spoken thereby even for the religious it is commanded, because it is an assisting motive of beneficial high-priests and such-like submitters to the com;
mands of the
One
9.
is
religion of the sacred beings. this, that,
as the lowliest servant
greatest lord are steadily agreed,
and
when they
belt
(the servants)
as a sign of service
—because
to grant that little at
—the
wear a
beneficial^
upon the body not the custom
any time without guardianship
lapse of which service
lapse, then those
it is
it is
and
is
also not a beneficial
unbound are without a token of the
lord's service.
One
10.
is
this,
that
it is
commanded
in revela-
keep thought, word, and deed confined from by a belt, and just like a servant for the sake of confinement of sins from purity of thought, whose dwelling is the heart, one is to wear the same belt, which is the token of a servant, oji the middle of the body and before the heart; and the periodical (hangamikano) sight of the token and sign of confined sins, and of the constant reminder for ones own mind, is the necessity of wearing it 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 tion to sin
;
;
way
is
therefore a restraint of
One
11.
is this,
religion have
^
it.
that the ancients acquainted with
communicated these
Reading spenak, but
it
tidings
may be sas5ak,
(srobo)
'seemly.'
126
DA2)ISTAN-I DINIK
unto our ancestors and to us
came upon
:
— When the destroyer '
demons and witches
the creatures, the
(pariko) especially rushed up in the earth and atmosphere, and even \.o just below the position of the stars
and
;
and they saw multitudes of luminaries,
and rampart^ of the glory of girdle (par van d)^ of the wishes
also the barricade
the religion, and the
and good works of
all,
when^
brilliant thread-^\rd\& (kustik),
are girded (parvasto)
by the
it
is
and
arrayed like a
all its
luminaries
girdle as the girdle of
wisdom has girded the all-intelligent That great glory of the pure religion, solving doubts, became as beautiful and far-adorning as is stated in the liturgy (mansar) thus: 'The star-studded girdle (ayijyyahangano) of the spiritfashioned, good religion of the Ma-s-^a-worshippers*.' 13. All the demons and fiends were terrified by the great glory of the religion, and it is said that, by the recital, practice, and promulgation of the whole the omniscient
angels.'
12.
routine of the enlightened religion,
are subdued,
all
those fiends
and
the renovation of the ttniverse is produced by the will of the patron spirits (ah van). 14, Likewise,
on account of that
demons and
fiends,
who
terror,
none of the
are the mightiest of the
demons, rushed upon the creatures of that uppermost third of the sky'", who are in purity and inde^
See Chap.
XXXVII,
47.
parvand signifies 'a girdle,* parvastano means 'to gird,' but they seem to be used sense here. The former word translates Av. paurvanim, ^
It
is
not certain that
'
or that in that
leading
the Pleiades' (Haug's Essays, p. 182), in Yas. IX, 81, an epithet
applied to the belt of Orion. 3
M14
*
Quoted from Pahl. Yas. IX, 81 (see Chap. XXXVII,
"
See Chap.
has 'which.'
XXXVII,
24-27.
48).
CHAPTER XXXIX, T2-I7. structibility.
15.
And
it
(the girdle)
12 7
commanded
is
men, more particularly for upholders of the relieion\ to be within the middle third and near to the uppermost third of the body^
in revelation for
One is this, Vlvangha^ who in 16.
that his
prosperous in worldly agitations of temper^
Yim
the splendid, son of
worldly career was most a keeper away of
affairs,
and
death,
all
all
and a provider
of freedom from decay and exemption from death, when he was deceived by the fiend was thereby
made eager
supreme sovereignty instead of the
for
service of Aiiharma^^.
17.
And
about his admi-
nistration (da^arih) of the creatures it is said he himself became cut^ away from radiant glory by
fiendishness^ and their cause
that
M14
1
continues as follows:
— 'through
of wandering
that girdle (par vand)
of the religion, and a thread-%\x$\t (kustiko), from the region of the world and religious in character^ is put on within the middle third,'
&c.
Some words
2
given for
are evidently here missing
in
the
Pahl. text,
word of the next section. The reason here the girdle being worn round the waist, just below the
including the
first
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 vispo khoi-j-oran, but we might perhaps read vispoan sahoran, 'all oppressors,' assuming that sahor 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 Another possible reading is vis(see Zamyad Yt. 26, 28, 31). «
*
poan yekhvaran, ^
is
Assuming
that
'
all frosts.'
khvut/ako stands
for
khft^ako, but the word
uncertain. «
The
particular kind of fiendishness that led
Yim
astray in his
Solomon) was lying, that is, denial of the truth of old age In consequence of this apostasy the royal glory his religion. departed from him, and he allied himself to the demons in the (like
— 128
DAZ)ISTAN-i DINiK.
(garini^no) is the demon, and mankind perishes in that wandering from plain and hill-side \ i8. And his pardon originated from the fully -persistent creator
;
therefore he spoke
and gave advice unto who shall
his successors as to the retribution of those
abandon the service of the creator
;
and therein
is
explained about the fortress of the angels^, with
many proper
the
actions which are the strength of
the fortress, and about the proportional
was
it
is
when a belt worn on the waist is orthe fully glorious ruler who by him
strengthened
dered for
way
—
men
lord of the world, and also in gloriousness well-
and they^
betokening the good creation order
likewise
//.
19.
which
One is
is this,
that just as through that reason*,
an appointment (pa^fo-dahii-no) that the
sacred beings decreed, the sacred ^Aread-girdle zvas
worn even before the coming of Zaratiii"t the SpitaT!\2in,so after the coining ^that messenger (vakhi-var) enjoined the
commands of
the
good
spirits
exposition of the religion, with discourse
—
who and the
of the sacred beings, the righteous Zaratui-t
praising
the sacred beings and scriptures (az^istako) about steadfastness in the girdle
is
good religion
617th year of his reign, and remained the remaining century of his Ufe (see I,
XXXIV,
— the same religious
put on, with a religious formula ^ around in their
power
for
most of
Zamyad Yt. 31-38, Bd. XXIII,
4).
Assuming that dasto stands for Pers. dzsi, and variz^ako for Pers, garivah; otherwise, we may read from dignity and the hovel (vari-^ako),' meaning that they perish from all ranks, instead ^
'
of
all
places.
^
The rampart
^
His successors.
^
The
of heaven (see
Nirang-i Kusti (see
§ 11). *
§ 27).
As
detailed in § 18.
CHAPTER XXXIX,
1
8-2 I.
I
29
the body, over the garment of Vohuman\ 20. Because the same intimation, relative to girding (parvandi^nik) is wisdom for which the race of the
rehgion
is
famed that innumerable people,
so justly
with the same customs and equally proper girding, wear the sacred ^Aread-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.
One is this, that /le worn zV when that man has 21.
is
unwise that
not
/las
arrived in whose law no
belting and no girdling^ are ordered, and
more
per-
plexing and more grievous destruction is so manifested at the time, that // is similar evidence to that exposition of revelation, the purport (aeva^) of whose
and
question
whom
in
is
reply
is,
Auharma^^ spoke of a vile religion
1
The
sacred
man
spoken thus*:
—
'"
O
creator!
the manifestation of secretly-progressing
destruction, that
purified
is
is
;
in
whom
thus:
"
called
(see
And
who is the guide who puts on a girdle
In him
whoever
shirt
progress'?"
is its
it is
Chap. XL, 2). The garment of a in Vend. XIX, 76-78, 81-83
Vohuman
(trans. D.).
The term se^ or se^, used for 'destruction' here and in 21-23, is the name of the fiend who causes annihilation' (see
-
§§
Bd. XXVIII, 26). 3
It
is
possible
that
menting,' and refer to
an-ayiz'yaganih may mean 'no the
sacred
shirt,
as
the
previous
gar-
term
belting,' refers to the sacred thread-girdle. In Pahl.Vend. XVIII, 21-23, with some variations (see Haug's
ar/ibandih, 'no *
Essays, p. 367). 5
of rubakih, 'progress,'
Instead
might mean [18]
'
soul-state/ but
is
K35
has rubanih, which
probably a clerical blunder.
K
DADISTAN-i DINIK.
130
most
at
year\ that
thrice (3-tiimak) in a
is,
he does
not wear a saci^ed shirt and thrcad-^\x^^, and his
law also them'''
is
this,
— and
grievous that,
that
when when
it
the
is
not necessary to wear
of no
law
belting
is
that law shall be accepted,
observed that destruction
is
so it is
strengthened.
22. The same belt, kept on after the command of Yim, was the first token as regards which an annihilator of destruction is mentioned and established by law; and on both occasions^ destruction is more grievously manifest. 23. That which is more par-
ticularly
important
struction,
Yim
is
such as the destroyer of de-
the splendid, advised, which the high-
priest of the good, Zarattji't the Spitaman,
thus
:
—
'
The
sacred thread-girdle
is
mentioned
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 it on and to gird it, in the neighbourhood of the heart and on the middle of the body, with the religious formula accompanying the glorious scripture.' 24. That is also betokened by its equally-dividing (hambtar) 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 thrcad-girdlQ is between below and above. ;
;
25.
With a low sacred girdle
there
is
a passage for one's
want of openness (avishort^ano) and secret ruin, and also a shutting up^ of life with a high sacred ;
^
In the Vendidad
it
is
he who does not put one on for three
years.
Both when ordered by Yim and when confirmed by Zarat{ij-t. Reading aj'ar-vadi^noih (the first nasal in bandijn vandi^n being often omitted); it can hardly be afrandi^noih, 'magnificence,' because the latter abstract suffix, -ih, would be ^
^
=
'
CHAPTER XXXIX,
2 2-28.
I3I
a way for thought, word, and deed, and no confinement (agiri^nokarih) of Hfe and
girdle there
is
;
tying the sacred girdle with a religious rite
dino)
is
for
is
it
(ham-
amid the glories of the angels, through the aid of the patron spirit
like a glory itself
(ahvo).
And from
26.
the heart, which
is
the place
on the upper side tongue, and brain, which
of thought and dwelling of (lalafh) are the eye, ear,
life,
are the dwellings of sight, hearing, speech, understanding, and intellect
;
and on
its
lower side (fro^ih)^
the abode of a father's generativeness.
is
When
27.
this sacred ^/iread-gird\e,
and presage are such^,
sign,
is
tied,
it
whose token, is girded on
with this glorious rite^ of the glorious ones, the
custom of the learned, the command of
and
rulers,
the decree of apostles.
arises
who
destruction^, which
That secretly-progressing
28.
from the fiend of insubordination (asardarih)^ much afraid of Yim, and which is averse to
zuas
men and the service of Auharmas^, demon and irreligious (dtai'-dino), who is full
the labour of
a
is
of fear of the girdles (parvandiha) of the glory of
ungramtnatical after the former,
Some The MSS.
noun. ^
^
-i jno, in
This
is
have merely ro^ih.
times a day.
*
K35 ^
But
^
As
stated in § 23.
the Nirang-i Kusti, or girdle formula, that has to be
performed every time the girdle this
an uncompounded verbal
of the other words are also uncertain.
It
is
is
which happens several Appendix II, at the end of
re-tied,
fully detailed in
volume.
See in
§
21
;
the
first letter
of nihan, 'secretly,'
Se^, the fiend of destruction, in
is
omitted by
both places.
Vend. XIX, 4,6; but the
is
connected with the demon
characteristic of 'insubordination
more applicable to the demon Taromat, the disobedient Bd. XXVIII, 14, 26, 34). '
is
K
2
'
(see
DADISTAN-i DiNlK.
132
with which both angels and also worldlings
religion,
have become belted and diligent. 29. Then, because the glory for this belt of ours,
which
called the Kustik
is
and
is
worn on the middle
of the body, remains unreleased (az/i-vukht) from
the angels,
who
who
are glorious
are givers of glory,
—which
«;z^ sample of fortunes
is
and from men
explained as a similitude
(baharakoiha) among world-
even those who are actually primitive creatures has, therefore, seemed comely and it likewise^ desirable. 30. And their heart, will, knowledge, and purpose are as much for it as that which is perceptible where, even apart from those of the good
lings,
—
religion
who
shall tie the sacred thread-g\rd\& with
the scripture formula, some of the faiths of tries,
who
except those
religious custom-.
existence of faith
31. ^
all
are
all
coun-
unbelted, possess the
Also outside the seat of the men have the waist, or the
palms of the hands ^ or similar joints for a girdle (kustiko); a?id it is deemed comely, desirable, and convenient for work to wear it. 32. And it is manifestly the lot (dak 6) of the thoroughly-praising one whose own desire is truth and the enjoyment of welfare, it is a token of the service of the sacred beings, and a sign of walking in the commands of religion, ^
The
precise
meaning
is
not very clear.
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 threadgirdle that it is a religious symbol put on with a religious rite. ^ Reading varoyii-no ahu gas, butK35 has royijno, 'growth,' ^
Alluding probably to the Brahmanical thread which
instead of *
'
faith.'
Reading kafiha, or kafagih.
rosary which
of
many
is
held in the hands, or
religions.
Perhaps the allusion
worn on the
wrists,
is
to a
by people
CHAPTER XXXIX, 29-XL,
3.
1
33
which they shall tie on account of the superior beings (pashiaman) with the proper formula, more particularly with that which one utters when there is reliance 7Lpon the scripture
itself.
Chapter XL. 1.
As
to
the thirty-ninth question
and
reply, that
which you ask is thus What kind of goodness and want of goodness can there be in the saci^ed threadgirdle and shirt and what are the sin of running :
;
about uncovered, of prayer offered and prayer not offered, and the purpose of cleansing (mi^n) ? 2.
to be
The
reply
is this,
that
perfectly pure white
it
and
(the shirt) ^ single,
is
needful
which one fold
Vohuman also is thus the one creature ^, was first and afterwards from him the garwho ment which Is innermost and concealed Is called In because
is
revelation ^ 3.
Proper girdling
who
because he also religious
wisdom
is
double"^,
is
is
in the
intelligent,
which two folds are
course of the twofold
and the duties dne to two divisions
the sacred belnors are themselves in
^
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 Sis. ^
The
been the
archangel first
^
The garment That
is, it is
(see Chap. Ill, 13)
of
XXXIX,
Vohuman
(see
Chap.
I,
(see
said
is
i).
it
is
to
have
23).
XXXIX,
19).
passed twice round the waist before
time, but then
Chap.
Vohuman
creation of the creator (see Bd.
*
first
arm
IV, 4-8).
it is
tied the
passed a third time round the waist (see
DADISTAN-i DINfK.
134
which are called the instinctive and that heard by the ears^
man
After a
4.
symptoms
the
they shall
in the girding
is
tie on,
of any sins of the belted body 2X^free
which is condemned (vi^irini^^o); and when he walks uncovered, or naked, or with a twofold garment, there is then no root of the sin of 5. Moreover, on runnine about uncovered ^ in him.
from
sin
hymns is
being chanted during a meal an
inward prayer
not also necessary ^ 6. The purpose'' of a cleansing (mi^n-ae)
that the suitableness of
men
for eating
this,
is
due
is
to
worship of the sacred beings and glorification of the sacred beings. 7. And as to their necessary recom-
mendation (siparih)^ of any food ^
the
The twofold wisdom asno khratuj, 'the
for
eating,
the
of the Avesta comprises the two intellects,
durable or instinctive wisdom,' and the
gaosho-sruto khratuj,
'the
ear-heard
or
acquired wisdom,'
which are the terms used here. 2
The
sin of vishafi^-dubari^nih,
curred in any of these cases sin of
one Farman
if
no
which would have been
girdle
had been worn,
each of the three
for
first
steps,
is
in-
a venial
but becomes
a Tanapfihar sin (equivalent to 75 or 400 Farmans) at the fourth step (see Sis. IV, 8-10). '^
This
is
mentioned
as a further illustration of a greater religious
duty superseding a lesser one.
being chanted, the reciter prayer
inward
commence;
it
(va^) is,
with
said to be
'
by muttering
the Gathas, or hymns, are
which
acts
all
'
and
Inward prayer '
retained
commencement
'
is
of
worship
must
take another prayer
a short formula which
inwardly, as a protective spell,
before certain necessary acts, and
the completion of the act the remainder of the formula
after '
taken its
When
already under the protection of the
therefore, unnecessary to
inwardly before eating. is
is
spoken out
'
aloud,
and the
spell is dissipated, before the
is
person
can converse (see Sis. Ill, 6). * The MSS. have pem, 'milk,' instead of .^im, 'purpose,' but see § ^
I
;
the Pahl. letters p and k are often
Mi 4
much
alike.
has sipasih, 'praise;' but this and several other emenda-
;
CHAPTER
XL, 4-II.
I
35
and the true usages commanded, before eating,
glorifying of the sacred beings,
about recounting
it is
it,
not soiled with food, that the when the mouth mouth (dahan) 5-/^^2//
the pure glorification ^
make
Being thereupon
and having properly eaten the
seated,
and
8.
mouth
the
suitably-
food, one
is
to
clean with a tooth-pick and water
after eating, before all words, the praise of the
by the mouth cleansed by
sacred beings
is
washing.
And between
9.
glorified
the glorifying before
eating and the after glorification one
when during
other words, and
is
not^ to speak
a meal a word
is
spoken by the mouth, that kind of glorification which the custom to utter before and after eatingf is offered by its own organ (andam)^ it is
And
10.
every single organ has one function, but
two special functions are connected with the mouth, which are speaking and eating and because they are together they are mutually opposed, for speaking ;
connects that which outside
is
an inward possession with
and through
teachings (>^'ashiha),
eating,
the outside food comes for the inward further vitality
of
II.
life.
operation
tions
is
the
in
As
the ancients have said, where one
appointed unto two operators,
same MS.
are
probably
it is
nothing but
more
unsuccessful
attempts to render an obscure text inteUigible, without taking the trouble to understand
of
it.
This glorification (stayi^no) must refer to the inward prayer
^
§
5,
which commences by praising
LXXIX, 2
Auharmasc/
(see
Chap.
2, note).
Reading
la, 'not,'
instead of rai, 'on account
Mi 4
of.'
has
altered the passage. ^
That
is,
when
the spell of the inward prayer
speaking before the proper time (see
is
broken by must be
§ 5, note), the spell
renewed before proceeding with the meal.
— _A.-A.
A
I
DADISTAN-I DINIK.
^6
expressly so that during eating two operations may not both at once (ayag-i/('-gun) be produced, by
speaking and by eating.
keep those two operations distinct, one from the other, the custom of uttering the praise of 12.
To
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 sacred beings
inconsistent with goodness
(aham-vehih).
i^.
And
that which remains from the outpouring (rikh) at the
time of a cleansing
is
called
'
a cleansing (misn-ae).'
knowledge is throuo-h not havino^ that retention of knowledge 14.
One means
for the retention of
when
exhausted, but
one thus speaks during that
cleansing the words are really originating with the
mouth, for he does not retain them ; and whenever (mam an) he does not speak anything whatever with the tongue, that religious glorification which it is
the custom to utter before and after eating then offered by him from his own limited resources is
(samano-i vimond), and
own
it
will
be offered from his
limited resources.
Chapter XLI. I.
As
to
which you ask this,
that
it
is
is
thus
:
Of
religion
is
reply, that
those whose decision
not necessary to be steadfast
religion of the Masrt'a-worshippers
sion this
and
the fortieth question
—by
asserted, that they should
of the
Ma,2'(^a-worshippers
is
in the
zuhich deci-
abandon the some one
dis-
parages the religion and goes over to a foreign faith (an-airih), then of what nature is his sin
CHAPTER
XL, I2-XLI,
5,
1
37
and what does the sin owing thereto, as regards those of the same foreign rehgion, amount to ? 2. Or order some ofie then to tell us clearly concerning it, how it is, and how is the owing
thereto,
disobedience due to this
The
sin,
is worthy of on account of the good religion they^ would abandon, on account also of the adopted law of the
3.
death
reply
is
that an adult
this,
^
worthy of death, in whose reliance upon the improper law is also the sin which they^ maintain and practise by law, and through being foreign faith he
is
same law he 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 in the enduring words of that good law they would forsake, and he adopts that which is the
in
vile
"^j
even through that impropriety he
is
equally
sinful, 5.
sin
When he dies, without renunciation-^ of that and impenitently, in that improperly-constituted
law, the position
That
^
is,
of his soul
he commits a mortal
formerly been
condemned
to
then in the worst
is
sin, for
which he could have
death by the high-priest (see
Sis,
Vin,2, 5-7>2i). ^ *
The The
faith
^
probable meaning
merely from
religion,
^
teachers of infidelity,
he
is
that
if
politic motives, while retaining
is still
foreigners.
a belief in his
own
equally sinful,
This renunciation
formula called the
The
he conforms to the foreign
is
Patit, in
effected
by the
recitation of a particular
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 Sis. IV, 14, VIII,
i,
2,
8-10),
I
DAZ)ISTAN-i DtNIK.
O^8
punishment is that of many sins worthy of death from the demons also there come grievously, hand in hand, pain and suffering, gnawing and stench of many kinds, stinging, tearing, and And lacerating, primary evil and discomfort. 6. that in through their law and faith his distress worst existence is thus until the last change of existence
and
^,
his ;
when
existence,
the renovation of the universe
is
produced by will among living beings. But reality (aitoih), as regards living, arises 7. from renunciation of that disobedience it makes ;
those attract to the good law
who seduced him
him improperly
that evil law, that which established
law
in the
to
eradicates from his conduct (rubakih),
it
advancing sins it again restrains, and whatever has advanced it repairs again anew through the religion of the Ma^-^a-worshippers,
and
constant,
ful,
and he becomes thought-
steadfast.
8.
The
sin
which he
going he restrains and atones for by wealth, trouble, and authorising^ commands; even in the
set
body he
undergoes punishment in the three nights (satuih)*; he then obtains forgiveness, and his soul 9.
also
is
And
saved. as
it is
said in the persistent law of the
sacred beings^, that beings, 1
who
'
the
good
religion of the sacred
are the Ma^^^a-worshipping superiors,
See Chap. XXXIII,
3.
2
-p^e foreigners'.
tubankar may mean 'lavish.' The ordering of religious ceremonies, as good works in atonement for sin, is probably intended and these always imply a lavish expenditure upon the *
Or,
;
priesthood. *
Referring to the three nights' punishment after the resurrection
of the body, which
XXX, ^
is
specially reserved for mortal sinners (see Bd.
16).
Quoting, with some alteration, from Pahl. Vend.
Ill, 151.
CHAPTER ordains
XLI, 6-XLII,
is
I
as retribution,' so that the sin
it
away (spayeiti)^ may bution
I.
said, that
it is
takes
not exist in him, his retri-
declared by revelation.
same witness
it
39
all
lo.
And by
the
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 sin 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 e^ant of ^ the best existence/ II. To commit no sin is better than retribution and
renunciation of
sin.
Chapter XLI I.
As
I.
the forty-first question and reply, that
to
which you ask
good
thus
is
:
As
to
him who remains
in the
religion of the Ma^^a-worshippers, who77i
men
make the protection and assistance of the good religion^, who shall save men from a foreign faith
shall
and
irreligion
of those
(akdinoih), and then holds back some
who have
to a foreign faith
the idea that they should go over
and
over to the foreign
irreligion,
faith,
and they do not go
but become steadfast in the
religion of the Ma^'^a-worshippers, ^
The Avesta
what
is
then^ the
verb spayeiti, here used as a technical term,
occurs frequently in Vend. ^
Assuming
Chap. VII,
that
Ill, 142-148. bara, 'indeed,' stands
for
pa van,
'by,'
(see
2 n.)
^ Reading bakhshijn-i, but it may be a corruption of bakhshandj'they shall grant,' as assumed in M14. This passage is quoted from Pahl.Vend.V, 173. ^ Some one placed in authority, such as a high-priest or judge,
is
evidently meant. ^
Reading edina^, 'then of him,' instead of ayuf, 'or;' the
dAdISTAN-I DiNlK.
140
nature of the decision of the angels about him, and what is the nature of their (the men's) good works
and
sin
?
The
2.
reply
is
that he
this,
is
much
extolled,
happy, exalted, of great good works and abundant recompense, and the path to the best existence, pre-
pared (frarasto) by his righteousness,
is
wide^; the
becomes complete, and its 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 which delight oi his soul
they shall do thereafter
—when,
through the perse-
who is protected besdiY^d from irreligion
verance and praise exercised by him
—
by the religion, they are comes his as much as though it had been set going by him himself, and he has the same praise and the same grood works with them. 4. Of the extent (s a ma no) and amount of such good works there is no writing a second time, unless his acquaintance with the full computation of the good works due to their number is continuous^; but when in the same
way they
are practising and steadfast in sin
not be assigned
two words being
to
him^.
5.
Then
it
shall
his position in
alike in Pahlavi except in the latter part of the
last letter. ^ That is, his path to heaven over the K'vs\s^.d bridge is rendered wide and easy by his good deeds (see Chap. XXI, 5). 2 Reading aim e(/; M14 has khim, 'disposition,' and K35 has
khima
'shall
be greatly celebrated' as a possible
translation.
The meaning appears to be that him only so long as he continues
'
to
their
good works are imputed some control over
to exercise
them. *
That is, their sins good works.
as their
will
not be imputed to him in the same way
CHAPTER righteousness^
is
very grand, and
And
much
as
as that which
world he
in the
has himself great eminence, applause, 6.
I4T
XLII, 2-XLIII, 3.
is
and
dignity.
an improper law
and a law worthy of death is a punishing of the soul, and the disconnected^ words and perversion (vai"takih), due also to the perfidy (rangi^no) of the who has come,
fiend
are such that in his time the
performed are rites of grievous 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 religious rites (din 6)
vexation and
spirit as
much
Of men who
festation
is
and
as a virtue worthy of recompense
of hope.
full *
fear, so that
7.
Even
as that which
are practisers of
then
is
said thus
:
good deeds the mani-
in their children.*
Chapter XLII I. I.
As
to
the forty-second question and reply, that
which you ask
is
thus
:
Regarding a man who
consecrating a sacred cake^, and the
is
man 6)
household attendant (khavag-i
when he
When
2.
sees
it,
at
how many
steps
is it
fire
his
is
from
afar,
improper
?
they consecrate a sacred cake by light of 2i they not say the words 'tava athro
why do
lamp,
(for thee, the
fire),'
as dy another
fire ?
3.
And
of
(shnumanoiha)^ to the the day, and the month of
the propitiatory dedications period of the day (gah),
the consecration of the sacred cake, which ^
Or, perhaps,
istence
'
aharuboih may
here
mean
is
that
'the righteous ex-
or heaven.
^
Reading apa^/vand, instead of va pa
3
See Chap.
XXX,
i.
*
See Chap.
XXIX,
i.
DADISTAN-i DINIK.
142
which when eadier or later is also then not proper, and which is that which is proper ? 4. When they shall accomplish the consecration of a sacred cake
one more dedication than
ivith
days of the months
in
the year,
those of the thirty
how
is it
and which it may not enter too early more dedication which, when they shall
to act so that
the one
is
make
it,
The
5.
;
proper, which
is
and which
is
that which
reply
is this,
K35
has
'
forty-seven.'
XXVI,
3 n) the
nai or reed would be 4 ^
The baresom
that which
earlier
48
and
is
not proper,
later
?
that at forty-eight^ feet from fire
— which would be about
medium man
nine reeds, if of a
^
is
is
the sacred twigs ^ to the
(see Bd.
necessary
— even
though one
Taking the foot at io| English inches would be 42 English feet, and the
feet
feet 8 inches.
(Av.
baresma), or bundle of sacred
an indispensable part of the ceremonial apparatus
;
it is
twigs, is
held in the
hand of the officiating priest while reciting many parts of the 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 and when not in the hand of thin metal wires are generally used crescent-shaped tops of two adjalaid upon the they are priest the cent metal stands, each called a mah-rfi, 'moon-face,' and both The baretogether forming the baresom-dan or 'twig-stand.' liturgy,
;
som
is
prepared for the sacred
rites
by the
officiating priest while
Haug's Essays, pp. 396-399), during with water, and ties them together with the twigs which he washes a kustik, or girdle, formed of six thread-like ribbons split out of a This girdle, being leaflet of the date-palm and twisted together.
reciting certain prayers (see
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, then passed round a third time and secured with a similar double knot on the other side, exactly as the kustik or sacred
and
is
thread-girdle (see
Chap.
is
secured round the waist of a Parsi
XXXIX,
i).
man
or
woman
;
CHAPTER
XLIII,
4-8.
1
43
and does not say tava ithr6\' it is 6. And a lamp also has the same conproper. tingency (ham-brah) as a fire and by our teaching sees the
'
fire
;
they do not consecrate a sacred cake at a lamp on which there is no burning of firewood, but they
should cause a burning of firewood on that at which they consecrate a sacred cake, and they say 'tava athro^.' 7.
And
there is a propitiatory dedication /"^^r 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, Alaharma^rt', just as AtCir
('
fire')
and
A^-an ('waters') are other days in the series; and the last is the day Aniran, because in the same series the day Aniran
^
is
the latest ^
These Avesta words, meaning
'
8.
When
for thee, the
the seven
fire,'
are used
when addressing the fire, or presenting anything to it, such as firewood and incense (see Yas. Ill, 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 ^
Meaning
a sacred ^
fire
cannot be seen by the speaker (see Sis. X, 37). lamp is no proper substitute for
that in his opinion a
unless a
In the liturgy
little
for the
firewood is burnt in it. consecration of the sacred cakes, which
consists chiefly of Yas. Ill, i-VIII, 9 (see
the portion contained in Yas. tiatory formulas,
to the hour, day,
Ill,
some of which and month of
And
with
some of
is
filled
Some
and month
are,
the fixed ones, such as those for
in case of the
p. 408),
with propi-
are fixed, but others vary according
the service.
propitiatory dedications for the day tical
Haug's Essays,
IV, VI, VII
of the variable
however, idenfire,
waters, &c.
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 levino va/ akhar la translated in the text
;
but
it
would be hardly possible
so simple a meaning in a more *
The
to express
obscure fashion.
series of propitiatory dedications for the thirty
days of the
DADISTAN-i DtNlK.
144
archangels are in the propitiatory dedication
proper to put the seven archangels
own
first
in
it
is
their
day\ then the day, then the month of the consecration, and, afterwards, the other dedications iri such order as they are order, then the period of the
written.
And
the earlier which they should put 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 9.
as
to
later,
when they
shall
one
when a
is
that
put the month before the day, and dedication, distinct from the seven
archangels, the period of the day, the day,
and
the
month, on account of being before the archangels, or before the period of the day, or before the day, or
before the month,
month (which
accounted as improper a dedi-
is
are also used for
months of
which
names and
are in the genitive case,
titles
is
From
they are in the accusative.
proper dedications
the
same names)
for the actual
the
first
and the other
in
day and month are taken and
passages, as they stand, are correct only for the first
which
form of the Sirozah the
substituted for Yas. Ill, 50, 51, IV, 40, 41, VII, 41, 42
of the
consti-
given in two forms, one in which the
tute the Sirozah,
first
(which
day, Auharmaz^/,
month, Fravar^/in); and from the second form of the
Sirozah they are similarly taken and substituted for Yas. VI, 37, 38 ; somewhat in the same way as the Collect, Epistle, and Gospel for
and Church of England. The first day is Auharmaza', the ninth day and ninth month are Atur, the tenth day and eighth month are Kvixi, and the last day is Aniran. Following these variable dedications for the day and month are the fixed dedications for Atur, fire,' and A&an, waters,' unless they have been already recited for the day or month. ^ The dedication for the gah or period of the day occupies the place of Yas. Ill, 21-37 G^ which the formulas for all five gahs the day are taken from the complete series of such writings, inserted in the
Communion
service of the
'
are given)
;
so that
dedications for
when
'
the archangels are to be propitiated the
them must precede Yas.
Ill, 21.
^
CHAPTER
XLIII,
9-XLIV,
I.
1
day before,
cation as that of yesterday, or the
is
45 for
this day.
So that when
10.
the propitiatory dedication
it is
day Khiir of the month of consecration Az^an\ the day and month are such that their order and the Atur ('fire') and Az^an ('waters') succeeding them are thereby set in reverse order to the proper sefor the
month its propitiatory dedication for the day and month becomes alike for day and month ^, it is recited as regards both the month and the 'waters' (az/an), quence ^
Then,
II.
too,
when
the same
in
because they are not connected together and have again become non-inclusive and then one is to con;
sider
them as proper.
Chapter XLIV. I.
As
which you ask
is
thus
There
:
skill
as regards religion
high-priest's
patih) are performed by him
;
^
will
stand in the
fire
:
as directed by § 7),
order of those names
The
among
duty (mago-
skill
as regards
dedications for the day
Ill, 52,
following order — Khur,
Awan being omitted ^
and waters (Yas.
whom
or they are not per-
The eleventh day of the eighth month. The meaning is that in such a case the
and month, and the
super-
priest's
formed by him, but in him great ^
is
skilful, in
provided, and the
is
duty and officiating
reply, that
man who
a
is
intending (az/ar-mandakako) and great
and
the forty-third question
to
53) which follow,
Az^an, Atur (the second
which
is
precisely the reverse
the days of the month.
A
eighth month, Az;an.
That is, on and month are *
the tenth day of the eighth month, Az'an, in which case there
when both day
would be three
dedications, but only two are to be used as here directed. £18]
L
Az'aii
— DAZ)ISTAN-f DINIK.
146 religion
is
provided.
In a place of that district
2.
no one who rightly knows the commentary and 'the proper and improper \' so that he comes forth into a place of such decay (sapakhan); and there
is
the people of the district
— who
the religious rites (dino-) of
constantly order
many
all
sacred ceremonies
from any poor ma7i of the various persons from other districts whose skill and superintending are not like his,
but they constantly come
to that district
—
shall
from him all the many religious And \h-sX ceremonies. sacred many rites and man, who is revered and skilful, proceeds not undejectedly (la ana^rkandiha) and bashfully to his own constantly receive
'^.
superintending position, the position of the religion and position of the skill which are his he does not ;
in the district or any award and does not know how to (din a) from the pro ide any other employment or award, in which 4. Are the there would be any fitness for him. people of the district on account of the skill and
demand any employment district,
—
man
has exercised in religion, which due to the performance of all the religious rites and sacred ceremonies which they constantly order that
activity
*
From
this
it
would appear
that a treatise called
'
Shayast La-
which probably bore some resemblance to Sis., the work which now bears the same name. 2 The words hamak dino, translated 'all the religious rites' both here and elsewhere, are a technical term which (as I am shayast
'
existed a thousand years ago,
informed by Dastur Peshotanji Behramji, the high-priest of the Parsis in
Bombay)
festivals that
applied to
every Parsi
ceremonies, in
engaged
is
for the
his
is
'
those obligatory religious rites and
bound
to observe
by performing certain
or her name, with the assistance of priests
purpose.
These
rites
and
festivals
include the
Rapithvan, the Gahambars, the Fravardigan, the monthly vals, &c.'
festi-
;
CHAPTER
XLIV, 2-9.
thereupon to prepare that
and
is
man
how
is
it
And
of the
and work
;
and
come
it ?
of all the religious
necessary to speak thus
for us to order except of him
is
him, or not
for
it
much advantage is it
the time that thou hadst
how
a stipend (bahar)',
necessary to act
necessary for them to collect 5.
47
necessary for them to give a stipend to
it
that man, or
rites
1
Until
was not possible
it
who
' :
is
inferior to thee,'
be done ? 6. Is it necessary to colhim on account of the benefit and reasoning thought (virmato) on other subjects, of which he zvas the means, or how is it necessary /^r
or
to
is it
lect a stipend for
the superintendent of our people to
stipend of skill, position,
The
7.
reply
this,
is
and
religion
that a
man
such
collect
?
of such descrip-
tion as written above, and superintending the exercise of skill and provision of ability, is very worthy of a stipend and courtesy (khupih); also, through
good management of
all
religious rites
and the
cere-
very confident in mony any uncertainty. 8. Therefore it is necessary to consider that he manages more openly and better of the sacred beings, he
than those whose
skill
and
is
ability are not like 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.
who
is
as written above
—when
9.
And
as to a
man
all those religious
and ceremonies are well-managed by him, and his repeated direction and right continuance of proper duties are an accumulation of his own reasoning rites
^
Literally
'
a share
'
of the produce of the
to tithes.
L
2
district,
analogous
— DAZ)ISTAN-i DINIK.
148
thought and great capabiHty, and are ordered of him with great sohcitude
one
also to consider
is
him
a stipendiary^ thereby, and a thriving acquirement of ample reasoning thought.
who
moreover,
by
position,
custom
is
less skilled
much
as
And
10.
as to him,
than he, and of inferior
as he
not so worthy, his
is
therefore to produce a want of himself
is
again.
But he who has much
II.
medium
a
one,
he having
worthily, maturely,
value
is
as
it is
and
less
is
That man and
12.
who
'
:
And
The
the
stipend
an upholder of two shares, and to him who is mediocre
usage also ness,
should have^
means of benefiting
said in revelation thus
only one, to him 13.
ability
necessarily,
they should announce to him religion
should have- a
skill
medium
great stipend, and he of
whose is
lot is inferior.'
a master and high-priest^ whose
(ain-i/C'6) is wise,
skill is
is
and
in ability,
good-
the best of those of the religion of is the religion of wise
the Ma^'rt'a-worshippers, which upholders. disposition
—
14.
—
And
the exercise of his religious
originally
possessing a religious
sti-
pend which they shall order of him in that place, and that of the other worthy ones and applicants in the place and coming applying to the place, as much '
''
(as
Literally
'
Assuming it
a shareholder.' that the adverbial suffix -iha
can be probably in
hae of
all
may be
taken here
cases) as the Paz. conditional form
the verb 'to be,' equivalent to the more usual forms ae, ae, and the Huz. homanae (see Chap. XLVIII, 23). ^ Or, ra
ceremonies.
CHAPTER as is
15.
XLIV, IO-I9.
I49
worth and happens to be their own want, one to altogether thoroughly well consider for him.
it is
Good
destiny
is
not
fulfilled
by granting
to
those
applying, but through forward ability, the forward,
kind-hearted \
and extreme
skill
provided,
and grand
he is worthy of much stipend, and it is important to make them stipendiary in their own position
gradation of applying.
i6.
For the observance of
moderation and the granting of applications are mutually destructive, and it is discriminatively said
Camasp
that the high-priest sidered, in that
of the Hvovas^ con-
mode, the much
skill
of that
good
superintendent being v^\\\\ovi\. a stipend as not dispro-
most justly very moderate. Moreover, to collect for all except for one 1 7. skilful mail, 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. i8. But to collect for such a man, who has kind-heartedly superintended by rule during reasoning thought, is a greater good work than to approve even him who is superintending much more authoritatively. 19. And he who has portionate, but
himself requested
is
except in that case
when
^
Literally
^
The
'
;
for,
good-hearted.'
He was
high-priest
Book of
17, L, 18,
some much later Camasp is much in the same way as the Enoch is attributed to Enoch, 'the
but probably the opinion of
comparatively modern
XLV,
and prime minister of Kai-
here erroneously attributed to him,
seventh from Adam,' in Jude, 14. ^
;
a virtuous doer has in any
Av. G^amaspa Hvogva (or Hvova) ofYas.
Fravar^in Yt. 103. Vij-tasp
to obtain everything last
Reading hae instead of -iha,
as in § 11.
;
DADISTAN-i DInIk.
150
and is not capable of even of the righteous something so that
mode begged
—
earning
it
a livelihood^
begged by him
gifts^ of clothing is
—
to live in idle-
be assisted but he who has ness is not the not himself requested, and is wise, is to beg a suit of clothes (rakht-hana).
way
They
20.
praise,
and
many
are
to
;
give to the good provider of gifts
religious friends
^,
upholders of religion*; so
and
much
for the preservation of the perfect giver
and the it
position of the
necessary to give,
is
to consider it as provided for the great female
whom
revelation
celebrates ^ that patron
greatly
(ahu) connected with religion, as it is said that in the opinion of Human*', the high-priest, the propitious religion is, as // luere, the way of saving
spirit
their souls
'^.
K35
1
M14
2
Charitable donations given to the priesthood and poor for the
has zivii-no, and
has zivandan.
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
XXX,
in the other world after the resurrection (see Bd. ^
The
angels
who
assist his soul
Mitro, Rashnu, Ajtac^, and the
XXX, *
good Vae
28).
death, such as Srosh,
after
(see Chaps.
XIV,
3, 4,
2-4).
That
is,
he
will
occupy the same grade
in
heaven as the
priesthood. ^
Referring to the maiden
after death
and
(see Chaps.
XXIV,
to
conduct 5,
spirit it
supposed
to
meet the good soul
over the ^inva
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 ahu or patron spirit. " Probably some one nearly contemporary with the author, such as Atiar-pa
hu-mano, the ^
good
'well-meaning,' and styled 'the leader of the people of
religion
The maiden
'
in the spirit,
Dinkar
being developed by religious actions,
is
CHAPTER
XLIV, 20-XLV,
About upholders of
151
I.
and a more particular rule how the lawful computation should be for glorifying with moderation, a chief of the priests^ has spoken thus Shouldst thou be our 21.
religion,
'
:
father in wealthiness,
and
xkiow
22.
am
I
thy protector in body,
becomest thy protector
The same
collection^
is
in soul^.'
way
the
of the friends
of religion for begging from the upholders of
the preservation of the soul,
and for well
ion
reli
considering,
extremely gracefully and fully reverently, the advantage
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.
Chapter XLV. I.
The
ask thus:
forty-fourth question
Of
priesthood (aerpatih) or discipleship
(havi^tih) which
and which
have
is
that which
it
and which
priesthood,
in
is
in
?
called the soul's spirit's
the priest's duty (aerpatih),
is
the disciple'^; which
necessary to discipleship
you
that which
is
'
own
it is, therefore, that in AV, IV, 23 probably meant here, when speaking of
religion
assistance which
is
'
;
religion saving the soul. ^
A mobad
*
Meaning
of mobads. that the wealthy
man can
easily protect his
wealth on good works.
by a proper expenditure of
his
nection of this with the
part of the sentence
^
Mentioned
*
In heaven (see
first
is
own soul The con-
rather obscure.
in §§ 17, 18. §
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.
A.
A
DADISTAN-I DINIK.
152
The
2.
reply
and
that the priesthood
this,
is
cipleship are connected together
dis-
the priests teach
;
the scriptures \ a Jid the disciples learn the knowledge
of the religion, that priest
have been
i
own
of his
is,
the Avesta and Zand-.
disciples
make become a
the aroused existence
priest they
of even a disciple
The
3.
through the teaching
;
priest,
and
-^
one body
in
with the learner are the priesthood and discipleship. 4. Through that which he has learned as a disciple
from the
hood
priest Ae
in his
a learner
is
learning
when
owing
disciple
'
:
The
to the priest-
unto his
aud
who
teaches the disciple his
is
that in his
to
the disciple
thus
said
and owing
wiser,
the desire which
;
also
was a
/le
And
5. is
is
is
own person he
own
priest,
priest.
priest are
director
craving for
own
even such as
(farmartfar)
of the
(asravoan) of Pars^, and chieftain over the faithful and the officiating priests
profession
of
priests
(magopatan) and
/lis
of Pars,
disciple
with
the
the leader of the religion
(ashakar
lected foremost position gion, set
is
among
is
a disciple
t'u
;
a se-
the priests of the
reli-
up (madam a^ast) over those acquainted commentary (zand-akasano).' 6. The
The word ma
upon almost any subject, Nasks or books of the complete ancient literature of the Maz^fa-worshippers, which are now nearly teaching and learning are It should be noted that all lost. expressed by the same word in Pahlavi. '
but
it is
a treatise
specially applied to the
'
^
The Avesta
is
the religious literature in
'
'
its
'
original language,
erroneously called Zend by Europeans, and the Zand translation of the
Bd. Inlrod.
same
literature,
is
the Pahlavi
with the Pahlavi commentary (see
p. x).
Reading ham-vikhto yehevunih and taking ham-vikhto as equivalent to Pers. angikht. * This was the post held by the author himself (see Chap. ^
xciv,
13).
CHAPTER XLV, 2-XLVI,
more
(ajraktar) of these
infallible
I
53
the powerful
is
of the priest (aerpato) put forth through the
skill
ritual
and
Visparart'^
tary (zand);
the
and his
skill
and
the
in
skill
of disciples
understood,
further, fully
is,
I.
commen-
the Avesta
in
recognised as
sin
(nirang) of the
oppressive, through the formulas
sacred ceremony, ablution and non-ablution, purity
and
pollution.
And
7.
both professions are the indispensable
preservers of great decioions as
that which the
to
priestly disposition has taught, done,
and considered
about the perpetual existence of every being, the complete goodness and existent evil
and
entire
the annihilation of the
final
of the non-
success
good of the sacred beings, demons ^, and the complete
understandincr of the friends of the sacred being^s.
Chapter
The
I.
thus
when the
Is
:
forty-fifth It
there
life
XLV
question
is
I.
that which you ask
allowable that those of the priesthood,
no daily livelihood
is
for
hood, and that other work be done, or not ^
them from
of the priesthood, should abandon the priest-
The term yajto,
'ritual,'
?
means any form of prayer with
ceremony, and appears to include the Yasna or chief ceremonial ritual.
The Vispara^
(here written Visporec/o)
is
a particular form
of ceremonial prayer, the various sections of which are interspersed
among
those of the Yasna and Vendidat/ in the
Mazd^ia-worshippers
commences
;
it
is
called Vispara^/,
with an invocation of
all
'
all
full
liturgy of the
chiefs,'
because
it
the spiritual chiefs of the
universe.
has khajano, which might stand for khasan 6, 'reptiles,' more probably a slight alteration of j-edano, demons,' which would correspond to the more modern form, j^daanb, in M14. ^
but
K35
is
'
DADISTAN-i DINIK.
154
The
2.
reply
this,
is
that there
no
is
of
loss
from priestly duties (aerpatih), which are themselves the acquired knowledge that is accumulated by the priestly disposition, care for reputation to priests
and the
the soul,
there
is
requisite
with the religion of as
to
And
3.
and certainty make them adversity, more intel-
sacred beings,
\\\q.
reward of the
the
good works.
advantage, that, through acquaintance
this
become more contented
they
spirit,
in
ligent as regards stability of character in difficulty
and
and more through knowledge the
restriction,
abode of hope
for those saved.
4.
So
that
not
is
it
they should abandon the priesthood, which
fit
is
both harmless and an employment with advantages
much trouble to learn. indeed, when they do not obtain
that has required But,
5.
^
a daily
and the good do not give them chosen righteous gifts ^ for it, and they do not let thetn obtain any from next of kin or the wicked even by begging, a livelihood may be requested from the paid performance of ceremonies, livelihood from priestly duty,
management of
all
priestly disciple's
that
they do
livelihood
by
not obtain
it,
it
6.
they
When are
agriculture, sheep-rearing,
or other proper employment
when
and other even by
religious rites (din 6),
duty therein ^
among
to
seek a
penmanship, priests
;
and
not possible for them to live even by
is
by bearing arms, hunting, or other proper employment in the profession of
these, they are to seek
a virtuous warrior. *
K35
has
'
beg,'
it
7.
And when
both here and in
§ 6,
even
See Chap. XLIV,
2
That
is,
is
not
the difference between
the two words in Pahlavi being only a stroke. 2
it
19.
from the general funds of the priesthood.
CHAPTER possible
them
for
XLVI, 2-XLVII,
to
maintain
I.
I
own
their
55
bodies,
by that which is cravingly digested, they are to beg a righteous gift ^ authorisedly (dastobariha) as an effectual remedy; by living idly, or not expending strength, their own which are
requisite
in
control,
bodies, which are in control, are without livelihood,
but not authorisedly I
CHArTER XLVII. I.
As
to
and
the forty-sixth question
which you ask
is
thus:
At
reply, that
a sacred feast (myazd)'
of those of the good religion, in which there are fifty
men, more or
or a hundred
happens, and seven
men who
performance of the religious
by them are
celebrated
of those seven
men
less, just
as
it
are engaged in the
rite
(din 6) which
is
feasting together with them,
there are some
who
are easily
*
able to pray five sections (vidak)^, and some six
subdivisions (vakhshii^no), of the Avesta, but no
chapter (fargar^o)*' of the commentary (zand) ^
^
That That
is
is,
charity.
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,
i),
followed by that of wine and
fruit
with
Haug's Essays, p. 408), after which the consecrated food and drink are consumed by those present, both priests and laymen. * That is, they know the prayers by heart, which is necessary in the recitation of the Afringan or blessings (see
reciting the Avesta. ^
Compare
bundle of
Pers. vai, vid, vida, 'part,
folios.'
Mr4
little,'
has nask, 'book,' but
^uz, 'a this
is
portion, a clearly
an
unlucky guess. ^
The
chapters of the Vendida
DADISTAN-i DiNtK.
156 easy to them
;
and
seven of them are disputing
all
about the right (ras) to the foremost places. 2. And he to whom thirty chapters in ^ the commentary are The foremost place is mine, easy speaks thus '
:
and it became my place owing to great retentiveness of memory, for I know the commentary well and "the proper and improper^;" and my place must be orood, for whenever I do not indicate this as the place of religion unto the people I am not in the security of religion but you should not dispute ;
about
my
because
place, for it
is
not becoming to dispute
it,
neglect and outlandishness (an-airih),
this
which some one brings constantly into the religion, 3. Those seven men, moreover, is not due to me.'
Our place speak constantly unto him thus important and must ever be so, for every '
:
us
is
able
to
pray several sections
officiating priestly
duty (zotih), and
in
it is
is
moi^e
man of own
his
ever neces-
who is more participating in sharing 4. Then as to those whose Avesta is a reward.' very easy, or him who knows the commentary and 'the proper and improper' well, and their goodness
sary to consider
and greatness, as asked by us
in this chapter, direct
some one to make them clear unto us, for when he demonstrates the littleness and greatness in this
those of the Vutasp Yajt and
many
of the lost Nasks or books.
term specially to the chapters of some The scripture with commentary, and it may be noted that the thirty fargar
in the
Vendida^ and
which by heart
Vii'tasp
(as the
Ya^t taken together, the learning of
word 'easy'
implies)
is
a very serious task,
comparable with learning the whole Greek text of the four Gospels. '
Perhaps
2
See Chap. XLIV,
'
with'
is
meant, but the word used 2.
is
pavan.
CHAPTER subject
XLVII, 2-7.
great religion
his
I
57
then completely an
is
advantage. 5.
The
reply
as to that which you
this, that,
is
ask me to write, so that they thirty chapters
of the
Avesta,
?
be they
easier,
or
or be they six sections
five
no deciding, and which the For, as regards more cleverness and are
because which sections
decide whetJier
commentary are
the
in
really the other,
may
6.
less cleverness,
are
it is
there
easier,
the
not clear
sections greater than
chapters as great as
is
chapters
many many
;
there are some of the
and there are
sections,
chapters, but to under-
stand severally the divisions (buri^) and enumeration of him to
whom
five
Avesta are
sections of the
and also of him whose thirty chapters in the commentary are easy, it is necessary for making the easy,
calculation to consider every single division in the
commentary as
equivalent to seven eqnal divisions
apart from the commentary ^
thus manifest skill is
who has
in the other
nothing in
it
^,
skill
7.
And
in the
ojie
and whoever has
regarding which he
M^hen the superintending
it
is
thereby
and who has
less,
when
there
otherwise thaii
is
command ^rulers (khu^a-
—
yan) delivered over to him the place of duty or on account of a new officiating priestly duty or directorship (ra^ih) of the season festivals ^
The
reason for
this difference is that
it
is
^,
or the
only necessary to
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.
learn the
^
M14
omits the repetition of the words
seems necessary
The
mun
afzar, but
it
for the completion of the idiomatic phrase.
Gasanbars or Gahambars are festivals, each held for and severally ending on the 45th, 105th, i8oth, 210th, 290thj and 365th days of the Parsi year. They were probably ^
five days,
six
DAZ)ISTAN-I DINIK
158
foremost places being occupied, or like causes he becomes otherwise is fit for all the great share and
—
very good estimation of the place of one much more skilful,
when
their being fitting
excess or deficiency, their skill \
8.
is
and
skilful,
or their
not specially manifest from
And him
to
whom
the commentary
very easy, having prayed much, it has seemed important to consider more thriving proportionable
is
to his eating
And
9.
^.
great and ample respect for both their
ways of worthiness is an advantage and fully necessary, skill in the commentary and that in the Avesta being
together
mutually assisting
;
for
even the
solemnizers of the Avesta have need for information
from the commentary about the scattered (parvand) 'proper ajid improper' zcsages 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, and a friend, provider, glorifier, and aggrandizer for the other and the friends of religion are good friends and, therefore, also providers 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 Sis. XVIII, 3), when the Parsi In later times they year was fixed to begin at the vernal equinox. were supposed to commemorate the creations of the sky, water, earth, vegetation, animals, and man. The meaning seems to be that a priest once acknowledged as ^
pre-eminent others
is
become
not to lose his right of precedence merely because rather better qualified, so long as he himself does
not retrograde, or
is
not superseded in his
through any accidental
official duties.
chief seat, he ought not to dispute the matter. ^
Or, perhaps,
'
But
if
circumstance he be excluded from the
through
bcitig
moderate
in his eating.'
CHAPTER
When,
1 1.
too,
XLVII, 8-XLVIII, 2.
I
59
they are pubhshing accusing state-
ments, one about the other, from necessity, or from is owing to the adversary \ it is become an excuser as regards them,
the violence which
important to
and not a diminisher of (akhtar) of unhealthiness
their share,
nor a bringer
to their united strength.
Chapter XLVIII.
The
I.
ask thus joy,
forty-seventh question
How
:
is
that which you
a Hking for the desirableness,
is
and pleasure arising from the sacred ceremony
Auharmas^, the archangels^, and the guardian spirits of the righteous''; in what manner is the perfection of him by whom the ceremony is ordered and the people of the country then exalted by them and how and in what manner does it become the vexation, defeat, anguish, and discomfort of the evil spirit, the demons, and the (yas'ii-n)
friendly to
;
How
the purpose of the ceremony,
fiends
?
2.
what
is
the ceremony, where
is
they shall perform
^
^
The The
//,
what
is
is
the
place ^
good when they
when shall
evil spirit.
archangels are usually reckoned as seven in number, be-
cause Auharmaz^/, their creator,
is
considered as presiding over the
whose names are Vohuman, Ara'avahijt, Shatvairo, Spendarma^, Horvada^, and Ameroda^/. These names are merely corruptions of Avesta phrases meaning 'good thought, perfect
six others,
rectitude, desirable
dominion, bountiful devotion, health, and im-
mortality,' respectively,
and the archangels, or 'immortal benefactors,' They are said to have been the
are personifications of these ideas. first
creatures created, after the guardian spirits or prototypes of
creation, the light, ^
See Chap.
and the sky
II, 5.
(see Bd. *
I, 8,
23-26).
Or gas may mean
'time.*
\
K_
DADISTAN-I DINIK.
60
I
perform form itf
zV,
The
3.
how
a7id
reply
z's
it
good when they
this, that
is
shall per-
the great satisfaction
of Auha?'ma5^ and the archangels ajdsing from the sacred ceremony is in the purity of its formulary
(nirang), fulfilling
and also in this, that it is completely because he his own blessed commands ;
ordered that entire goodness for the complete pro-
(bundako hudinakanakih), as the recompense and full allotment of the sure upholder of religion among those
cedure of those of the good religion
who
rightly recite
it.
4.
From
the performance of
the ceremonial of the sacred beings are the propitiation of the good spirits, the destruction (dru^i-
^no) of violence, the increase of digestiveness, the
growth of
and
plants, the prosperity of the world,
also the proper progress of Hving beings, even until
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 the
movement
great
and
unitedly opposing
beings
are
demons
are particularly undesirous of
to
it
;
and vexation
their defeat
it,
are severe
secrated cup (ta^tiko)^ also becomes
it
the
and owing
the
;
its
con-
express
preservation of the ceremony. 6.
And
religion is, it
is
is
its
purpose enquired about
this,
that
transmitted clearly to the intelligent, that
not the
wisdom whose comprehension
exists
and as, moreover, even that which not understood by worldly wisdom is really the
in worldly beings is
is
;
1 Referring probably to the cup of Horn juice, the preparation, consecration, and use of which are essentially characteristic of the Yazijn or sacred ceremony, and are, therefore, supposed to be very
repulsive to the demons.
CHAPTER XL VIII, 3-9. creature of the
that also which
spirits,
formulary (nirang)
is
for
making
161
is
//
the spiritual
intelligible to
That religion comprehensible by the world and authori-
worldly beings through the body^
which
is
tative
(nike^ako)
7.
rightly connected with
is
that
which worldly beings are quite able to understand and the understanding through worldly wisdom about its evidence as to that which is spiritual and powerful, apart from the worldly evidence of supe;
riors (az/arikano),
the right
is
way of the
intelligent.
—
That proper (kano) purpose in which, moreover, the ceremonial, owing to timely memory for 8.
own
its
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 behig before the season-festival,
and of maintaining (daran) the
exposure of the body of a jackal (i^akhal)^ or a man, is to make the body clean from the corrupting (nastii'iko) pollution^,
and
also
from outward con-
tamination.
That
which might be written, as to the appointed as regards washing the limbs outside with clean moisture from clean 9.
much
also
retribution
^ That is, the purpose of the ceremonial is to afford an outward symbol of the spiritual mysteries of the religion. This reading is uncertain, but the reference appears to be to "^
the exposure of the dead.
lows
:
—
'
just as the
royally (or
who
M14
ceremony of a
more joyously) before
has the sentence altered as season-festival
is
exhibited
the season-festival,
fol-
more
and a man
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.' ^
who
is
a judge
is
for the
That is, the pollution due to the Nasu^, or fiend of corruption, is supposed to seize upon all corpses (see Chap. XVII, 7). [i8]
M
DA2)ISTAN-t DiNlK.
l62 animals^
and
plants,
and then completely washing
the body with the purifying water streaming forth as to the clean scents among those which they ;
and making the body and
rightly perceive,
and
cloth-
on of the white and proper garment of Vohuman^, and supposing the power* of avarice to be the sight of
ing^ sweet-scented
distress, is
as to the putting
all superfluous.
But
lo.
as regards these matters, that
still
ceremonial
in the
any hunger punishment for deficiency^
it
or
to
to
;
it
owing
to
is
needful
liability
space,
eat
to
too, as is
And
ii.
at
of
even owing
religious practices^, or
and such food,
is
while engaged
not to be hurried owing
thirst,
of vacant
the ceremonial one time,
is
is,
the
before
appropriate
preparable and only
and any of that moderately troublesome (navas) 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
thereby lodging
^
in
him.
12,
And
for
him, and
they, that
is.
Referring to ceremonial purification by washing with bull's
urine. ^ 3
Or The
'
the clothing of the body.'
sacred shirt (see Chaps.
XXXIX,
19,
XL,
2).
Reading va zorih, but it may be nizorih, 'weakening.' ^ This seems to be the meaning of mi n pa
burning.
CHAPTER
IO-15.
XLVIII,
1
63
gloomy ones\ thereby see the service (yasak) for them themselves Is short; and good are they'^ who come into the world glorified by praise. the
13.
position of the ce7'-emony-\\o\^^r^'^ them-
The
selves, that
(zoto)
and
and, \iit
the position of the officiating priest
is,
his co-operators,
the Afirves* place;
is
the precinct (dargasih) of prayers^ one
<5^
should wash
//
over
(madam
pasaya^f) with the
make
water of purification, to
it
clean.
14.
apparatus of the ceremonial, together with
man, who which are water, and
a solemnizer, and the two
is
solid
out of these
^
creatures metal,
fire,
one has to bring them
as
plants, just
four:
its
The own
together in readiness, the stone Aurves, the stone
and mortar Khan^, and
Hom-mortar^ (hava-
the
nih), cups, «;2^ crescent-shaped (mah-rtipo) stands^ set
upon
z/ini^)
it,
are all ceremoniously
with
The demons.
^
altered so as to 2
water
the
In
Mi 4
washed (pa^ya-
of purification.
the
sentence,
already
15.
The
obscure,
is
be unintelligible.
The angels. The meaning is
that,
formulas at the proper times, the
by the utterance of the proper are discouraged, and the
demons
come to the ceremony. Perhaps we should read s a khtar a n, preparers,' as in Mi 4, or else ya^taran, solemnizers,' instead of dajtaran, 'holders.' * This is the name of the consecrated space within which the ceremony is performed. It is often written Arvis, but is probably
angels are induced to ^
'
'
to
be traced
to the
when
Av. urvaesa,
^
That
^
Literally 'material;'
is,
the place
is
'
goal.'
about to be used for a ceremony.
meaning the
metallic
and vegetable por-
tions of the ceremonial apparatus. ^
platform or table upon which all the and unconsecrated water, is placed. In which the twigs of Horn are pounded and mixed with
The
slightly
raised
apparatus, except the *
fire
water. *
For the Baresom or sacred twigs
M
2
(see
Chap. XLIII,
5).
'
DADISTAN-i DINIK.
164 bright
on
fire
the
clean
fire-stand
(atii-to)^
increased by the dry firewood delivered
and one
fied,
is
to put
upon
it
is
to it puri
at appropriate times
the wholesome perfumes of various kinds of plants
and the water of purification, which produced 2 by reciting the words of
;
is ritualistically
revelation,
in
is
the clean metal cups. 16. The well-grown Hom^ through which the world is possessed of creatures*, the Hom through which the production of Zaratu^yt occurred ^ is a symbol of the white Gokerano^ as
A
^
small stone platform on which the
fire
vase
now
placed,
is
usually called a dost.
Reading nirangikiha da^ instead of the unintelligible nirang ashaya^ of K35, which is very similarly written in Pah"^
lavi
Mi 4
;
has
'
w^hich one
to
is
keep pure by the
of words of
ritual
revelation.' '
A
plant
said
grow among the mountains
to
in
southern
which has not yet been botanically identified, but Anquetil Duperron was told that it resembled a vine without fruit. Twigs Persia,
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
Hom-mortar, and the been
juice
is
tasted by the priest
The Avesta Horn and
ceremony.
originally the
same
plant, but
the Sanskrit
both Parsis
who performs the Soma must have and Hindus now
use plants which are no doubt mere substitutes for that original.
Soma
southern and western India the
Brahmans
is
plant
In
now used by
the
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 TirucalH, or thornless milk-bush, commonly used for hedges in many parts of India. ;
* '
Reading
dam-homand;
or
it
may be .rem-homand,
renowned.' ^
Zaratujt
is
said to have
been begotten
in
consequence of
his
parents drinking Hom-juice and cow's milk infused, respectively,
with his guardian
spirit
homan, and M14
has
*
and glory
homand,
(see Zs. XI, ion).
instead of
hom,
K35
has
in this clause.
Av. gaokerena, sometimes called gokard? in
Pahlavi, the
CHAPTER
XLVIII,
16-I9.
1
65
regards the immortality of the renovation of the universe manifest therefrom, and the resting-places
vengeance^ are the various demons
and with in its (^invi^no-dahak) it one is appropriate place the pomegranate (hadanapag)^ of
its
;
to put attentively
plant of the AClrvaram.
17.
The
vegetable^ sacred
twigs carefully girded with the vegetable belt (parvand) and girdle, and the metallic^ crescent-shaped
stands
—which
are in the position of those
who
are
sovereigns of the worldly creatures who are interpreted as the sacred twigs^ of the treatises are
—
prepared.
When arranged (stor^o) by
18.
the
together of clean worldly productions, so
more purely renders
all
as
is
bringing
much
the
possible, the arrival of the pure
the symbols reliable.
19.
Those
cele-
whom the outside of their own bodies is with their bodily refuse and in clean clothdefiled if^ in the religion of ing, and their disposition brators of
—
mythic white Horn-tree which is said to grow in the wide-formed ocean, and from which the draught of immortahty is prepared for mankind at the resurrection (see Vend. XX, 17, Bd. XVIII, 1-4,
XXVII,
4,
XXX,
25).
Reading ayengih nisim, but
^
this is uncertain.
Av. hadhanaepata, to represent which the Parsis now use a twig of the pomegranate bush, but it must originally have been 2
some sweet-scented
plant (see Vend. VIII,
7).
The Aurvaram
(Av. ace. urvaram) consists of this twig, a small fragment of which is pounded with the Hom-twigs when preparing the Hom-juice. 2
From
wires,
this
it
would appear that the practice of using metal for the bare so m (see Chap.
instead of twigs of trees,
5) was not in use a thousand years ago. Literally 'Shatvairian;' the archangel Shatvairo (Av.
XLIII, *
thra vairy
a,
metals (see Bd. ^
«
khsha-
'desirable dominion') having special charge of
XXX,
19, Sis.
XV,
all
14-19).
Reading baresom; K35 has basom and M14 bim-i/^. M14 substitutes y6shdasarini(/6 for denman higarini^o,
— — 66
1
DADISTAN-t DiNlK.
moderate eating drinking
—
which
in
is
customarily sleep
is
a thirst for lawfully afici
lethargy through
the tendency (run 6) to falsehood of their wisdom, are to consider, even from their innermost hearts
and minds, the retribution of the body of wrath, the falsehood, and bad thoughts in that disposition of infamy, and the recompense of their own renunciation of it
and
;
they are to atone for their sinfulness,
to seek great purification of mind.
^^z'/;^^
20.
And
acquired eyes speaking^ forth, hands in a state
of ablution, and every other member of the body
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 established by little preparation with good consideration for knowledge of the sacred beings, and even the good are to recite by direction (ra^^iha) the verbal especially
there
renunciation of sin^. 21.
and
The
officiating priest (zoto),
purified the place
words*,
is
to
^
of the
having directed
fire
with liturgical
go and walk unto the place of the
officiating priests^ while glorifying the sacred beings,
va khim hat, so as to read 'the outside of and attired in clean clothing,' but this can hardly be reconciled with the context. The term higar or
and pafi^mfikht their
own
bodies
for is
purified
hikhar
(Av. hikhra), here translated 'bodily refuse,' is applied to any refuse or dirt from the living body, or any liquid exudation from a dead one. ^ Reading govak, but it may be yuvak, 'wishing,' or duvak, M14 alters it to venak, 'looking,' which suits the eyes flowing.' '
well enough, but hardly
seems to express the author's
2
See Chap. XLI,
^
M14
has ^having purified around the place.'
*
The
Ataj-
^
This place
idea.
5.
Nyayij (see Haug's Essays, p. 403). is at the end of the ceremonial area farthest from
CHAPTER
and
XLVIII, 2O-24.
1
67
to consider invokable the glory given to the
luminaries
Of those
^
and
Xkv^
guardian
spirits
of the good.
22.
and ineach separately remained
also who, co-operatively, conjointly,
terspersed (ham-re^),
/^^z^^
and thought of the sacred beings, with propitiation of Alaharma^'rt^ and scornful notice (tar dahi^no) of the evil spirit, the employment
own
in their
places
prominently at the ceremonial.
stands forth
As who
an
is
are some
officiating priest of
who
are bringers
^
by the
ones, there are some
own
ranged 24.
in
are some
is
the
there are some
who
who
who
are
are gregarious
are directors of duties, and
needful arrangement in the place
is
ar-
the ceremony.
In cleanliness, purity,
there is in this
and
truth, as
mingled existence
commence a ceremony
^,
if
much
as
one has to
glorifying the sacred beings.
Here the priest first invokes the spirits in whose honour ceremony is about to be performed, by reciting their several
fire.
propitiatory formulas (see Chap.
XXIX, i). who may be
^
Referring to any other priests
"^
M14
Avesta, ^
fire,
are for carriers away, there are some
their
the
leadership, there
forward of water, there are some
solitary ones, there
the
good
are for the Avesta^, there
solitude (khadiii^arlh)
who who
23.
the position of others co-operating with him
to
has 'for
fire,
carriers,'
present.
omitting the three clauses about the
and bringing water.
Or, perhaps,
'
there
in the following clauses.
is
who may be a bringer ;' and similarly The plural suffix -iha being identical in
he
form with the Paz. conditional form of the verb to be,' which seems to be the origin of the adverbial sufiix 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
by 'may, or would, be' (see Chap. XLIV, 11). This first clause may belong to the preceding section.
translated
68
1
DAZIISTAN-t DiNiK.
when
the righteously-disposed temperament
is
puri-
apparatus the abundant ritualism
fied along with the
(nirangakih) of the
a symbol
spirit is
and reminder
of the will of the sacred beings, undesired by the
and remains a
fiend ^
come
together.
blessing deservedly unto those
Then
25.
is
explained the text
(az^istak) of that great scripture
called the W^doV}^^^ that ,
chiefs of the scriptures,
is
and of
(nasko) which
itself
is
the best of the
the sublime Dvas'dah-
hom^st ^ that is not recited by any voice with falsehood (^kadb^)^ and is called 'the origin of every truth ^'
The
26. is in
pure glorification of the sacred beings
the light, this
is
in the
morning time (frayar
gas)^; and even until night the ritualistic ^;/^ true
^
K35
has dron,
'^
The
twentieth Nask, which
'
sacred cake,' instead of dru^'. is
said to have chiefly treated of
rehgious ceremonies and texts (see Byt. Ill, 25). fragments, published by Westergaard as Yt.
XXI
Two
Avesta
and XXII, are
Nask. Another name for the Damdafi? Nask, from which the Bundahij appears to have originated (see Zs. IX, i). The name is also
traditionally ascribed to this ^
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 ist-yth, 9th-i4th, i6th-22nd, 24th, and 26th days of the month; these ceremonies last, therefore, for 264 days (see Byt. II, 59). * It can hardly be akadba, as that would imply that it 'is not The use of the prefix a- in the recited by any undeceitful voice.' sense of 'with' is rare, but it occurs in apustanu, 'pregnant,' (whence Pers. abistan), and is noticed by DastUr Jamaspji in his Pahlavi Dictionary, p. ^
2.
Reading bun-i ko/a rastih, apparently a forerunner of the
modern name Bundahij. ^
The frayar
period of the day corresponds to the
or morning (compare Farh. Okh. p. 42 with Bd.
XXV,
Havan Gah 9), at
which
time the Yasna ceremonial should be performed when not accom-
CHAPTER
XLVITI, 25-29.
recitation of revelation (din 6)
unchangeably pro-
is
ceeding, undivided and faultless. in benediction of the angels
restraint of the fiends
;
;
69
1
27.
This, too,
this, too, is in
is
producing
this, too, is
praise of the
this, too, is as an glorious ones, the mighty doers admonition for creatures subject to command; this is in the true words of the ancients who have passed ;
away;
this, too,
righteous, these
is
as
a suitable
good doers
;
servant for the
this, too, is
a permanence (patistan) of requisites suitable for the discreet
and
is
merciful
to obtain
;
this, too, is
;
this, too, is
way in which the promoters of good (yeh-yaz^karan) are pardoned, as soon as the Homjuice (parahom) is digested, through not having eaten from dawn till night during the pure utterance 28. And, moreover, one of the pure glorification. as another
even a word uttered
one
performs no work ^ nor
is
does not go to sleep,
nor should they allow any
;
body; the sequence (patisarih) of formulas is, likewise, not changed from
pollution to the
the religious
even a detached thought away from that truth and purity but always with phrases
that ordered, nor
is
;
worded (hta-sakhunaganoiha) the Avesta is uttered; and even the manner of response of one's co-operators is in modes
rightly consecutive ^;/^ properly
contributing to
good (hu-pafl^ayako), or they
utter
the scripture (nask). 29.
Since the production of stench is needing many formulas in the
something essentially purifying,
ceremonial are tokens and signs which, while they
panied by the Vendidad?;
performed by daylight. ^
During the ceremonial.
or,
according to the
text,
it
must be
DADISTAN-{ DfNiK.
170
are strongly manifested, are terrifying
the demons,
and
inviting
and rejoicing
mid vexing
to
to the angels.
Such as, indeed, the pure H 6m, which is squeezed out by four applications of holy- water (z6rih)^ with 30.
religious formulas,
is
the understanding
-
noted even as a similitude of
and birth of the four apostles who are he who was the
bringing the good religion, blessed Zaratu^t
and
they
who are
to be
Hushe<^ar,
and Soshans ^ 31. As also the metal mortar (ha van) which is struck* during the squeezing of the Horn, and its sound is evoked along with the words of the Avesta, which becomes a reminder of the thoughts, words, and deeds on the coming of those true apostles into the world. 32. Hiishe^aj'ar-mah,
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
is added Hom-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). 2 There is no authority for translating jinvii-no by 'conception,' otherwise that meaning would suit this sentence better. Mi 4 has ^
In preparing the Hom-juice fresh holy-water (zor)
four times to the
yehevunijn 6,
'existence,'
which
differs
by only one extra stroke
of the pen in Pahlavi. ^
See Chap.
*
The word jikawi-aito
II, 10.
really
pounding of the Hom-twigs the
means
pestle
is
'is split.'
struck
During the several times
against the sides of the mortar, so as to produce a ringing sound
Haug's Essays, p. 401). Reading vidanag, instead 'of gun-a6, by transposing the After the first series of poundings of first two Pahlavi characters. the Hom-twigs holy-water is added to them three times while reciting, each time, the Ashem-vohu formula (ibid.). ^ The evaporation from the ocean, said to be effected by TiJtar for the production of rain (see Chap. XCIII, 2, 3), (see ^
CHAPTER of rain,
and the
raini.
^3.
I7I
XLVIII, 3O-34.
healthfulness of the production of
And
as the purification of the milk,
by
the glorious ritualistic /r<7^^/^/ (nirang)^ taken from the purifying cattle, is divided in two, by means of
which the token is that which is great, glorious, and ^ good one bemg for the daughter of Paurva^rya the Ma^rt'a-worshipper, and from her was Aoshnor and one being Farhank, dattghter of full of wisdom Vidhirisa*, and from her came Kai-Kava(^^ ;
;
34.
And, as
religion,
to the high-priests of the glorious
many concomitants (pa^vandiha) such as, much discrimination of scrip-
said
it is
are obtained
;
ture (nask), the holy-water which
indispensable
is
as a remedy, the healthfulness which
is
given in
that ceremonial to the sacred fire^ which the world destroys, that pre-eminent strength which
end of the world from the ox Hadhaya^ the good people scattered about (fravaftan)
at the
^
unto
—
it
is
delightfulness of rain after an eight-months' drought can-
The
^
given
is
not be adequately appreciated by a dweller in Europe. ^
That
is,
bull's urine.
reading of this name, as well as that of Aoshnor, is doubtful but if these names occur at all in the extant Avesta, they may perhaps be found in the Aoshnara pouru-^ira of Fravar^in
The
2
;
after the
name, would
pouru-^ira, when
it
occurs
naturally be considered a patronymic,
whence
Yt. 131, Af. Zarat. 2;
the epithet
a father or grandfather could be easily created,
if
he did not exist
already in legendary history.
This name is written in Pazand, and is evidently meant for same person as the Paz. Vidharg-afra^-taka of Bd. XXXI, 31, where Farhank is said to have been the mother of Kai-Apiveh and, *
the
therefore, the wife of Kai-Kavac?. 5
Mi 4
has 'from him she came unto Kai-Kava^,' which would
tally better
with the statements in Bd.
®
Literally
'
See Chap.
'
the
fire
XXXI,
of Varahran (Bahram).'
XXXVII,
99.
25, 31.
—^ DADISTAN-i DiNiK.
172
mingled with the
of men's bodies ^ and they,
fire
and immortal through and there are also other tilings. 35. There are
therefore,
become
perfect
many tokens and
in the ceremonial
it
also
signs of spiritual
mysteries, glorious matters, and habitual practices of which statements would be very tedious. 36. And if the wish (aytapo) 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,
and outside the body, should stay away from all relations and the worldly transaction of business,
inside his
from
rated from
all
lying
words are to be
his
and covetous practices, and falsehood of relatives
angels, glorifying,
indeed, the
way
all
primitive
of the spirit
favours.
much
good creations as
the means is
37.
;
and
due to the
more purely
strengthening as regards the
offering,
and
Then, and the harmoniousness ^
and begging
those which are as
;
those which are serving the
of the sacred beings are manifest therefrom
are
sepa-
malicious actions
utility
possible
(bun) for
encouraging for purity, confounding for the
confusers
(gume^akan),
terrifying for the fiends,
and
propitiating for the sacred beings.
The
38.
shall
ceremonial which
perform
it
for
good
is
is
when they
a pure disposition and assured
wisdom, a minder of the religion of the sacred beings of the spheres, and with pure thoughts, just thoughts wise deeds, a purified body, a tongue worthy of good vital heat or Vohu-fryan fire (see Bd. XVII, i, 2). Reading ahankanakih, as in K35 M14 has khadukanakih, unity,' which is a much commoner word, nearly identical with ^
The
2
;
'
the other in ^
So
its
in the
Pahlavi form.
MSS., but
it
was probably
'
words and deed.
true
so as to complete the triad of thought, word,
'
originally,
CHAPTER
XLVIII,
35-4I.
(veh-sa-S'ak), a scripture (nask)
undivided, and faultless.
with like
abilities,
made easy \ a
performed,
(az^istak), ablutions
text
39.
I
proper
Near which
and innumerable
times,
'»
7
true rites,
fashion,
it
is
very
purely solemnized in the abode of the ever-growing fire,
then in the abode of the other sacred
fires
^,
then in the abodes of Ma^'^^a-worshippers and other good people, and then in other places pronounced clean,
That of the three days ^
40.
of the fire-place
parted
*
dwelling
is
is
in the
is ^
is
in purity there
solemnized
which
soul
of Sam
is
abode
nearest to that of the de-
is
the ceremony of the guardian spirits of the
;
righteous
whose in war
which
where the
nearest that of the departed
is
honoured.
41.
And
that for victories
then at its times of battle, the husbandry and other offenders (vinasagan) who were
for keeping
away husbandry, the household
ant's place for a warrior of
attend-
another rank, the occasion
of the outcry of those not possessing (adarigan) a
the rest of the same temperament
lodging, unto
(munoko), expressly
to
portional resemblance ^
That
^
Literally
is,
learnt '
fires
by
produce and maintain a pro-
®.
heart.
of Varahran.'
' The three days after a death, during which ceremonies are performed in honour of the angel Srosh, 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). That is, Keresasp the Saman (see Chap. XVII, 6); having been a famous warrior his husbandry is said to be battle, the *
^
destruction of ®
That
is,
all
ordinary husbandry.
the ruin of people
by war leads them to demand
a share of the property of those more fortunate, so as to produce
an the
equality. effects
The whole
section
seems
of war, representing the
to
be a
bitter
generals
as
sarcasm upon cultivators
of
—
—
DAZ)ISTAN-i DINIK,
174
Chapter XLIX. 1.
As
the forty-eighth question and reply, that
to
which you ask corn and keep
is
thus
it in
«;2^ shall then sell
noih), what 2.
The
is
As
:
to
store until it
them who
it
shall
at a high price
shall buy become dear, (pavan gira-
the nature of the decision
reply
is
this,
that
when
therein on account of which
I
?
there
is
nothing
should so deem^
it
otherwise than due to the eating of the requisite
amount is
(az^ayi^n) of food for one's
his controlling impulse (sardarih),
teachings of the worthy
that which
self,
and good,
is
and not the the internal
by means of the occurrences during that time^; but clamorous worldly profit is want of diligence (akhaparakanih), 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 and as closed even unto the good as unto the bad 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 its becoming dearer one keeps in store unauthorisedly a^id grievously sinfully, and every calamity of those good people they shall suffer who would not sell it at the price they beg.
instruction which a time of scarcity has taught
slaughter and rapine, with the soldiers as their domestic servants, driving the people into social democracy. ^
and 2
K35
has a blank space for this word, but
also occurs in a similar phrase in
That
is,
it
Chap. LIV,
is
given in
so long as one does not lay in a store
sufficient for one's
own
requirements,
taught by former experience.
it is
Mi 4,
6.
more than
only an act of prudence
CHAPTER XLIX, 1-8.
175
On
account of that non-obtainment of corn, or that unlawfully heinous sin, and because of clearness of price it is not proper to give it for that non-distribution (an-af^anoih) unto him himself, or those 4.
under his control, or the poor to whom it would be given by him^; and the distribution (reshi^no) which 5. And if the is then retaliative upon him. corn be spoiled '^ through keeping too long a time in store, he is suffering assault from the hungry man
occurs
even by that damaging (boflfyoze^ih)^ of the corn; if through that unlawful want of preservation (adari^noih) noxious creatures are associated with the corn, he is overwhelmed also by that heinous sin and, through the profit of improper diligence he is unworthy. (gtar^no)
who
is
injured
;
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
But
6.
if it
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 it unto there where provided (va hato) the good and those 8. So that, requiring corn are sufficient (vasan). while their information of a scarcity of corn is even corn
1
is
scarce,
That
is,
corn
is
not to be sold to a
man who
keeps
it
for the purpose of raising the price, nor to his people, nor is
in store it
even
be given to the poor whom he relieves, so that he may be compelled to support them out of his own stores, as a penalty.
to
M14.
^
Reading tapahi-ait, as
3
Literally 'destroying the consciousness,' or 'injuring the exist-
ence.'
Bo^yoz^fi^isa
in
technical
name
for sins
whereby animals
are ill-treated, or useful property injured (see Sis. II, 39).
:
DAZ)ISTAN-i DtNiK.
176
whom
from him himself to
the price would
profit \ or is the persistence of these
of the good
— so that
it
become
same teachings
may become more abundant
unto them than unto the bad, even in the time of they scarcity when it is very much raised in price ^
—
should buy corn at a cheap price during an excess of corn, so that one may keep it until the time of of
period
a
necessity for price as one
scarcity.
9.
among
the
it
buys
it
When
sells it at
at that time, that
price (ar^-i shatroik)^;
occurs
there
good he
is,
by that means,
a
suck
the market
a season
in
of scarcity, much more is obtained in price, and it becomes more plentiful among the good then a more invigorating (pa^ikhiiinagtar) praise of him is commendable. 10. And, yet, as regards that which is suitable and also apart from the eating oi corn, from profit ;
—
anything eatable for the maintenance of
life,
from
medicine and remedies for the healthfulness of
dindfrom whatever is
is
for the preservation of life
allowable that they shall buy
Chapter I.
The
forty-ninth question
and
^
And, therefore,
^ ^ *
M
own
likely to
—
shall sell dear
it *.
L. is
that you ask thus
If they should sell wine unto foreigners and what is then the decision about it ?
to his
life,
be correct, as
it is
infidels
given in opposition
interest.
begged at a price,' by inserting a stroke. 1 4 has Without holding it back for an exorbitant rise in prices. That is, there is no harm in speculating upon prices, except '
in the case of necessaries of
life.
— CHAPTER
XLIX, Q-L, 4.
I
77
is very vehement would be an evil it and danger of grievous sin, 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
The
2.
reply
is this,
that there
they cause to become better more than when they wine through drinking the shall not practise that selling of the wine, then through in
moderation
whom
^
—
power which is in the wealth ^ by their keeping away of which a man is confirmed (pa^ayini^o) in the good religion and
that selling
of theirs the
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,
when they shall not practise that wine-selling, do not arise, and which are much more promoted
which,
than the various sins that might have arisen from Or, otherwise, 4. the unlawfully drinking of wine.
—and great are the good works thus: 'They who assured therein —
the greater decision
which are shall
from
sell
wine^ to foreigners,
whom
when
That
moderate drinkers they keep The wealth they acquire by
is,
produced
good 3
evil
in their
K35
and others
is so limited that by selling away from drunkards. selling wine, which would have
the supply of wine
*
to 2
infidels,
unlawful conduct arises through drunken-
very sinfully and not authorisedly.'
ness, act
it
is
in the
it
hands of the buyers, and ought
has vinas,
'sin,'
instead of as, 'wine,' which
wrong.
[18]
to
produce
own.
N
is
cleaily
I
DAHISTAN-t DINIK.
78
Chapter LI.
The
I.
thus
As
:
fiftieth
question
is
that which you ask
one of the good religion
to
who
drinks wine
immoderately, and loss and injury happen to him owing to that immoderate drinking, what is then the decision about
him
?
2.
of wine-drinking which authorised for them
The
3.
reply
is
And how is the measure when they drink is then
?
this,
that
whoever through the
influence of opportunity drinks wine immoderately,
and
is
adult and intelligent, through every loss
and
come to him from that immoderate drinking, or which 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 he who gives wine ^ authorisedly unto any one, and he is thereby intoxicated 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 through which, when one eats it, one thinks better, speaks better, and acts injury which thereupon
^
K35
has a blank space here for a word, but no word seems
Mi 4 fills up the blank by changing gvia^o into and reads 'converted unto his own pleasure, and the
really necessary.
gara^ini(/6,
mode,' &c. '
Mi 4
text as
it
has
'
unauthorisedly,' a very natural emendation of the
stands in K35, 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 able.
unjustifi-
CHAPTER
LI,
1-9.
179
and such even is the food by which, through having drunk wine, otie becomes more virtuous, or does not become more vicious, in thought, word, and 6. When an experiment as regards its being deed. good is tried, so that having drunk it in that proportion one becomes better, or does not become worse, better
then
;
it is
allowable to drink
it.
When
an untried person, for the sake of being tried, has drunk a mingled portion, first of one drinking-cup S secondly of two drinking-cups, and thirdly of three drinking-cups, and through drinking it he 7.
becomes more
virtuous, or does not
become more
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 vicious, in
that he
To
8.
thought
becomes
2,
does not become worse. authorisedly given to that
better, or
those tested
it
is
amount through which the experimenting that is mentioned has extended and to him who it is proved will become worse through the drinking of wine, that ^ amount, through the drinking of which, when given in the experiment, // ivas seen that he became worse, ;
is
not authorisedly given. 9.
In a case of doubt one
orthodox (hil-dino),
is
hymns, and
is
is
to consider
who has chanted
him who
the sacred
of good repute, whose drunkenness
Reading ay ^amako, 'water-cup;' simako in the MSS. 2 K35 has man, M14 minijno. ^
but
it
is
written like
ay
^ Reading yehabftnto instead of the unintelligible ^an bfi^/o of K35, the alteration being merely lengthening the bottom stroke
bara yehevfine
b.
M14
substitutes
:
worse.'
N
2
'
DAMSTAN-t DINtK.
l8o is
not manifest, in this way^ that he drinks as
much
wine as was tried by him when he became no worse by drinking
necessary to consider him
It is
lo.
it.
whose rehgion
is
unseen, whose religion
and him who
is
a child furnished even with the
is
wrong,
of religion, in this way, that he becomes worse through having drunk wine. ii. When apart from the decision there is no assignable (b a nc^i-fnik) reason as regards it, the share of wine which they gave not authorisedly who themselves drank wine, one considers as some of the wine on its being given realities
more authorisedly ^
Chapter LI I. I.
As
the
to
fifty-first
which you ask
is
over a dirham
^
*
The meaning
thus
:
question
There
is
a
and
reply, that
man who hands
as regards five bushels (kafi^) of
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. ^
The dirham
weight, but
M5
MS.
its
(fol.
(SpaxM"?)
amount
is
is
a weight, and also a silver coin of that
rather uncertain.
According
to the Pers.
dowry for a 'privior 2300 riipis, and 2
55), written a.d. 1723, the proper
is 2000 dirhams of white silver, dirhams of red gold, or 2\ tolas. The rupis formerly current in Gujarat were less in value than the present Indian coinage, but the tola, which is the weight of the present rupi, was probably much
leged' wife
the
same
as
now, or 180 grains the statement in M5 is, theresaying that the dirham contained 202 grains of This is so much more than the amount deducible from
it is
;
fore, equivalent to
pure
silver.
other authorities that
it
might be supposed that the
stir {araTfip)
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 dinars of red gold of the Nishapfir currency ;
the dinar being a gold coin containing a dirham weight of pure
— CHAPTER
LI,
lO-LII,
181
4.
I give this to thee as an instalment (bon-ae)^ of five bushels of wheat at the end of a month;' and during the month, a7id at z'^s end, those five bushels of wheat become five ^imes the
wheat, thus
*
:
would they authorisedly seize the five bushels of wheat w/ie/t winnowed (pekhto kar^o) by him, through that instalment which he handed over, or price
not
;
?
2.
The
reply
is
this,
that
when they who
shall
take his dirham /lave to intrust the five bushels of
wheat, unsuspiciously a?id by their own will, ^0 him to winnow, even so as they are advisedly and un-
winnowed by him they should take thein winnowed this is the decision authorisedly But when it is winnowed by him on 3.
suspiciously just as given,
;
account of very grievous necessity for payment, it is more suitable for the soul to beg the giver of the
money, who
is
the purchasing payer
that excess of undivided
"-,
for so7ne of
(a par) profit.
4.
has to consider the profit of his successors as the profit of gold.
money on
It is safer,
the spot
^
For he
among
when more than
however, to rely upon the average weight of the
Sasanian dirham coins, which, according to Dr. Mordtmann's statement in ZDMG. vol. xii, pp. 44, 45, is about 63 grains, or 5f annas' worth of silver; so that the
stir
would be 252 grains or
224 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. ^
K35
alters this
vaban
has
word and
twice'in this sentence, but others, so as to
make
bon
in § 4.
M14
the chapter unintelligible.
is supposed to be given merely as a deposit, in acknowledgment of a bargain to be carried out after the corn is ready for
The money delivery. ^
Reading zednunand dfakhtar, but, perhaps, this is a corrupzednunini^far, a causer of purchase, a broker.'
tion of '
That
'
is,
'
ready money.'
I
82
DADISTAN-t DIN^K.
such
demanded
instalment
— and
not
a fresh
as
carrying off of a gift ^
Chapter LI 1 1.
As
1.
the fifty-second question
to
which you ask
is
thus
^?2«f reply,
that
//"people of the good religion,
:
country or out of their country, shall buy and
in their
with those of a different religion as regards
sell
cattle,
^r shall lay hold of traders (vanikgaran) and
them, what
shall sell to
When
2.
it ?
then the decision about
is
of the good religion shall not come up to the price, but the
those
buy, as they have not
orthodox dealers shall
a different religion, what it?
And
3.
then the decision
The
reply
and
sinful,
it
and those of
then the decision about
is
whpm the means mindavam) are such, what
about him, of
existence (zivi^no
4.
to traders
sell
of is
?
is this,
that
would be an
would be very grievously
it
evil occupation to transact
such business through the influence of opportunity,
and
seek profit unauthorisedly
to
But
5.
if it
in that
manner.
means of existence of those of
be the
the good religion of whom you have written, and they are not able to seek it in any other business and
proper occupation which would be a less sinful means of existence, complete
^
at
That
is,
^
having made a bargain, he
any unexpected excess of
parties
to
the
bargain
;
who have acquired
purchasers
profit
made
is
in
not to be aggrieved
good
faith
by the other
a rather high standard of commercial
morality. ^
The word
as tora,
'
ox,'
is
pfir,
but
it
may be
would be a more
likely
suspected of being a blunder,
word.
— CHAPTER the good religion shall religion
^
;
because
whom
sinful to
comrade, for
it is
sell
I-LIV,
183
3.
unto those of the good
him to be less beg the life of a
possible for
allowable to
the rule 0/2, righteous man, with
still
the righteous
is
it
LIII,
who
are in his guardianship,
is
to live.
when they shall sell cattle for 6. So it is slaughter andiox€\gvs. eating, many cattle amounting possible,
—
even to a diminution of the maintenance of Iran are more wretched than a righteous man forced to kill
them through a living becoming unobtainable and
the fear of death.
Chapter LIV. I.
As
to
the fifty-third question
and
reply, that
which you ask is thus A man whose wife, daughters, sisters, and relations are many, and wJio is the master of much wealth, becomes sick, and during the sickness has given this hoard of wealth unto one 2. And his other sisters and daughters daughter. This therewith, and speak thus contented not are :
'
:
wealth ought
to
have been given during health and and now it should
consciousness, not during sickness
;
not be allowable to give anything whatever unto ^ any one during sickness, for if anything happens the wealth
all
comes back
for division
amongst
tis!
whatever 3. Would it be allowable to give anything of that wealth to any one, during sickness, or not ? 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 b6
Who
^
M14
has
'if
he gives anything.'
— DADISTAN-i DiNiK.
184
one of such wife, daughters, and sisters as there happen to be to appoint an adopted son for that man, because of that wealth, or not ? Are the wife, daughters, and sisters who shall 5. Is
4.
necessary
it
^
/
take their share of the wealth responsible for ^ the religious rites of every kind, and is it necessary for to order the annual ceremonies for that
them
at the daily
The
6.
and yearly periods, or not
reply
this, that,
is
when
therein on account of which
man
otherwise than a
away,
not allowable to give
it is
debts, or his wife
person
arm an)
(z
— whom
tain
and
or
is
it
it
deem him
nearly passing
up, except when
it
indispensably necessary to main-
such
is
and
nothing
is
and children, or an aged father who is in his guardian-
is for his
ship
there
should so
I
in sickness
man
^ ?
as,
or as
much
discreetly
as, is
requisite for
payment of the
debt, or for the food,
maintenance,
and
of those that
written about;
give
it
protection
however,
then,
it
is
much
have
allowable
up away (birtino) from those of
have written, as
I
to
whom you
as during his consciousness.
In other sickness, not while passing away, what-
7.
ever ness
is is
given up by him himself during consciouswhen he is not conscious it is not
allowable
allowable.
8.
;
And
unconsciousness
07ie
credible (vaz^ar); ^
K35
has
'is
it
on that which he says during is not reliant and it is not
but that which he says during
not necessary,' by using
rai, 'for,'
which
but
doubtful which reading
it
is
latter
reading
variation occurs in § 5. 2 Literally are the rites '
on
is
adopted is
la,
'not,' instead
in the text
the better one.
from
of
Mi 4,
The same
their necks.'
dead have to be performed on the first four days, the tenth day, and then at the end of a month and a year '
Ceremonies
for the
from the time of death (see
Sis.
XVII,
5).
CHAPTER
4-9.
LIV,
1
85
same man given by gave unto a daughter when he was ill, him consciously, are even then proceedings to be granted if given by him during unconsciousness it
consciousness, and that, too, which the
if
;
though he died without an opportunity of speaking (avang-piru^) ^ 9. Of the property left by will ^ one share Is needful for each separate daughter for whom a husband is not provided, a7id two shares for a wife who may be a privileged one^; and so long as the is
just as
wife
is
living she exists as the house-mistress of the
moreover,
family;
^
For
uncommon word M14
this
'intestate;' but
'
meaning
tlie
had been unable 2
to
make
which, at
will,'
substitutes
that the gift
is
in
K35, but sight,
first
'
with,' the
Paz.
M14
has az^ik
andars,
appears the more plausible
reading (especially as az'ik, 'without,'
af ak,
ajyik-andar^, if he
as invalid as
is
a declaration of his intentions.
Levatman andarz
without a
not needful to appoint an
is
it
is
written very
synonym of levatman). But on
much
like
further con-
it seems equally probable that this section is intended to 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
sideration limit the
manner.
The
rule here laid
cases of intestacy
when
down
would, of course, also apply in
the testator has
no son
;
and
is
that given
in the Persian Rivayats. ^
man might
This does not imply that a
have more wives than
one, but that wives are of five classes, according to the circumstances of the marriage.
A pa^akhshah
or 'privileged' wife
is
one who was a maiden married with the consent of her parents who have another child. A yukan or 'only-child' wife diff'ers from the last merely by being an only child, and having, therefore, A satar or 'adopted' to give up her first child to her parents. 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
khu(/-jarai or
'
her parents' consent (see Bd.
a
is
self-disposing
'
widow who marries
wife
XXXII,
is
again.
A
one who marries without
6 n).
DADISTAN-f DlNk.
86
1
adopted son (sator), for the adopted son's duty (satorih) remains with her, and she manages to claim guardianship for the family from some man lo. Out of out of the relatives most nearly allied. the portion of the property for food and maintenance the wife should provide
and
the daughters with hus-
keep going the necessities in the nurture which the deceased man afforded, and the ceremonies and good works imposed upon the family, and thereby become indispensable, she herself is to take lapfuls and armfuls ^
bands
;
to
guardianship, the
out of the income (bar). 11. As to 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,
man
has otherwise devised, or the appointment of a husband is not provided on account of the non-subjection (loito airih) in which they unless
^
that
have been unto the guardianship of that man, or anything else opposed to it, so that nothing whatever
man
of the property of that 12.
He who
is
a leader in the
is
is
needful for them.
^the
a husband of one
daughters
management (dastobarih) of
the
family, but with the concurrence of the house-mistress
of the family, and
eve7i
so
when
the action
which they should not do, and his son or becomes passing away^. 1
*
Literally
'
the
bosom
size
and arm
size,'
is
is
one
not born,
a Pahlavi idiom for
plenty.' 2
In the Pahlavi text
this latter half
of the section precedes the
foregoing provisional clauses. '
The meaning seems
to
be that so long as he has no son (who
CHAPTER
As to
lO-LV,
LIV,
187
2.
daughter not provided with a husband, should the one whose husband is not provided be an only child^, to keep her subject also to the house13.
2i
mistress of the family
it is
needful y
should be an adopted son in
it
;
and when they
shall
appoint her 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.
Chapter LV. 1.
As
to
the fifty-fourth question
which you ask
is
thus
:
What
is
and
reply, that
the occupation and
capacity (giriftarlh) of the person that has to pre-
serve those
and who 2.
is
The
(gabra)
is
who
are in their three nights'
trials'^,
he ? reply
is
this,
that
it
is
said a
husband
indispensable for preservation through
the three nights' trials which shall he for a privileged wife, a father /
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 aev6k-ae in Pazand.
She becomes a
wife (see § 9 n) until she has given up her to her mother, after which she is a privileged ' wife. '
only-child
'
'
^
The
three nights after death (see Chap.
XXIV).
yukan first
or
child
I
88
DAZ)ISTAN-i DiNfK.
Chapter LVI.
As
T.
to
the
which you ask
is
question
fifty-fifth
thus
:
What
and guardianship of the become in what manner
is
this
is
reply, that
adopted-sonship
and what does
family,
;
and
it
necessary to appoint
it
whence is it necessary to provide food and clothing for it, and how is it necessary to be/br it ?
it,
The
2.
thus
:
—
religion
reply
this,
is
It is requisite
that the adopted-sonship
whenever a man of the good
passing away, while he
is
is
is
a complete ruler
who has no
wife and and acknowledged, associating brother, nor son by adoption, and
of a numerous household \
may be
child that 7ior
his property trolling
is
privileged
sixty stirs
^
^
of income.
3.
(khti^ayinag) of the property
The is
to
con-
be
publicly provided out of the kindred of the deceased,
and he is to be same lineage (min ham-nafan), who W// manage ^/^^ keep the
and
is
called the adopted-sonship
appointed to
it
who
property united in
^
is
its
;
the nearest of the
entirety.
marak khan shah bundako, malkaan shah bandako,
Reading vad
can also be read vad
servant of the king of kings (that reign),'
LVII,
which 2,
it
is
a
M14 in Chap. Huz. synonym malka for shah, This ambiguous phrase can uncertain.
substitutes the
shah is vad mark-ahangiha bundako,
but here the word also be read
'while he
a subject of the Iranian sove-
evidently the reading adopted by
is
where
is,
but the phrase
'
while the agonies
of death are complete.'
See Chap. LIV, 9. About 84 rupis (see Chap. LII, i n) 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
The
4.
LVI, I-Q.
189
guardianship of a family
is
when a manner over that
guardian has to be appointed in that the family of a man whose wife^ or daughter, or infant son it
not
is
fit
own
for their
necessary to appoint some
is
guardianship, so
one.
5.
And
it
is
necessary to appoint the adopted son and the family guardianship at such time as may be convenient to
them
and when the man passes away as / have
;
written
/
necessary to appoint at such period as
is
it
have written, and to neglect
it
temporarily, even
the length of a year, would not be authorised.
Fit for adoption
6.
is
a grown-up sister
who
is
not adopted in another family ^ then a brother's daughter, then a brother's son, and then the other nearest relatives.
7.
Fit for the family guardian-
ship is first the father of the serving zvife (iagar) ^ then a brother, then a daughter, and then the other among brothers he who is the nearest relations ;
among them
eldest (mas)
The
8.
privileged
and
is
son
till
is
the
fittest.
food and clothing of a wife that may be is the house-mistress of the family,
— who
0/2. living infant one kind of adopted son he becomes grown up, and of a daughter of
the family while she
is
guardianship of the
in the
family guardians*, are out of the property of the
family so long as 9.
^
It has
it
exists for the purpose.
become the custom
Because she
that the lapfuls
and
not a privileged wife, but a serving one (see
is
Chap. LIV, ^
(see
A
9), as appears from § 7. woman or child cannot be adopted
Chap. LVII,
tioned in §
2,
The
3).
when
the deceased leaves
^
Referring to the case assumed in
*
That
is, till
she
is
by more than one family
case under consideration
married.
no
§ 4.
is
that
men-
wife, child, or brother.
190
DA2)ISTAN-{ ofNlK.
armfuls
of the family guardian are every
^
four stirs
may
of, it
be, sixteen
^,
which
is
month
the dis-
bursement (anda^-i j"n6),
for food, clothing, medicine,
and
income (bar), or out of the which remains in the
shelter, out of the
capital (biin), of the property
family,
capable — such — so as want of nourish-
by a perfect^ wife when she
as the former house-mistress
is
ment (atafdi^o) may not come nakedly and unlawupon them.
fully
Chapter LVII. 1.
As
to
the fifty-sixth question
which you ask
and who 2.
good
is
The
is
thus
:
Who
not suitable
reply
religion
is
who
this,
is
and
reply, that
suitableyi?r adoption,
?
that a grown-up
is intelligent,
man
of the
a complete ruler of a
^numerous household ^, expecting offspring, and not kavrng 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. And a grown-up woman, or even a child, is suitable for one adoption, but when adopted in one family she is not suitable for another adoption. ;
That is, an ample remuneration (see Chap. LIV, 10). 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. ^ It is doubtful what noun is to be connected with the adjective pur; perhaps we should read full disbursement' in the foregoing part of the sentence, and omit the word perfect here. * M14 has malkaano malka bo n dak, 'a servant of the king of kings;' but see Chap. LVI, 2. '
'
'
CHAPTER
A woman requiring a
4.
IQI
LVII, I-LVIII, 5.
husband
—
— though a com-
or a foreigner, or an infidel, or plete worshipper one having sins worthy of death, is unfit for adoption so also those who are demon-worshippers, she who ;
is
a concubine (shtisar nei"man) or courtezan,
she
who
menstruous are
is
and
unfit.
Chapter LVII I.
The
1.
fifty-seventh question
How many
ask thus:
is
that which
you
kinds of family guardianship
and adoption are there?
The
2.
reply
is this,
that
it is
said there are three
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, or an only daughter is a kind of adopted son owing to confidence in herself, such as happens when there is no wife, and a daughter for whom there is no husband, and none Is kinds,
provided,
is
the one that has remained.
An
adopted son who is provided is such as is acknowledged, who is accepted by one's self \ and free from being appointed, or from 4.
a son
that
necessity^. 5.
who
And an is
adopted son who
to be appointed
—
among
is
appointed
the relations
is
he
who are him who
and are nearest to be appointed as adopted son and the ministers (pafl'an) of religion, and he performs the duty of
suitable for adoption is
to
^
2
—
That is, adopted during the man's lifetime. Reading ayuf niyazo, but it may be ayfifo eya5y6, ox from
discovery.'
^
DADlSTAN-f DiNiK.
192
who is the appointed one is appointed by the men who are the nearest
family guardianship^; he
he who
is
(nabanazdi^tano) on account of proximity.
relations
Chapter LIX.
As
1.
it
and reply, that For how much property is
the fifty-eighth question
to
which you ask
is
thus
:
then necessary to appoint an adopted son ? 2. The reply is this, that when the property which
has remained his for
whom
an adopted son
much
is
as
it is
necessary to appoint
as sixty stirs ^ of income,
then indispensable to appoint an adopted son 3. Even when it is less they should recog-
it is
for him.
him whose adoption
nise
needful,
is
and
ivho con-
an adopted son's duty; and, similarly, an adoption is to be appointed for him, though it may ducts
not come as a possession unto him
who
is fittest
for
adoption.
Chapter LX. 1.
As
the fifty-ninth question
to
which you ask
is
thus
:
What
is
and
reply, that
the sin owing to
not appointing an adopted son ? 2.
The
allowable ^
M14
reply
is this,
when he
has
'
that/(?r the
gives
up
all
man
himself
zV is
the property
in
an existent family guardianship is in the son of him is that when he himself performs the
appointed, and a provided one
duty in the guardianship;' but the phrase interpolated
grammatical. "^
About 84
rftpis (see
Chap. LVI,
2).
is
hardly
CHAPTER
LIX, I-LXI, 2.
1
93
and when he has no property they should not provide an adopted-sonship for him, and righteous
gifts,
relations
his
as
are innocent
regards
it.
3.
But
should they recognise him who sonship of the deceased, or has accepted the position has the adopted-
of his adopted-sonship \ or should they have seized
the property for the adopted-sonship in order to
appoint an acting adopted son (satorgar), and he conducts the adopted-sonship, and throws away both the portion (bon) provided for disbursement (vishopo) and the entirety, and quite destroys the property, and thoroughly ruins the adopted-sonship, though, on account of not restraining him, it is said
a sin worthy of death for every single dirham, not said they are killed outright 2.
to be is
it
Chapter LXI. 1.
As
to
the sixtieth
which you ask
is
thus
impropriety, the merit
dianship 2.
ment
question
What
:
and
is
and
reply,
the propriety
?
The
reply
is this,
that the merit
a7id recognition of
Mi 4
and
demerit, of family guar-
is
the appoint-
him who accomplishes more
worthily the greater benefit; the demerit
^
that
has 'or any one
who has
is
as to
accepted the adoption as an
adoption.' 2 The meaning appears to be that, though, owing to their misplaced 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 considerable doubts of the prudence and honesty of administrators. [18]
O
DADISTAN-i DINIK.
194
unworthy, or him whose worthiness is not appointed to avert a lesser benefit and the
him who
is
Nearer details (khiir
ruining of a worthy
adoption.
3.
duty, of the child of good religion with
connected,
it is
and of
the fathers for
whose business
whom
a family
to be appointed, are in the recital of five (fragar^o) of the Husp^rum Nask^, and chapters in the abstracts (giriftakoiha) of the good ideas in various scriptures (nasko) in which many deci-
guardian
is
sions are together.
Chapter LXII.
As
1.
to
the sixty-first question
and
reply, that
which you ask is thus How stand the shares in the inheritance (mirato) 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 or 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 (puy- 3,276), ^;2^ then it
does not go to ^
The
its 2.ix.^x-course
seventeenth book of the
^.
complete Ma2(/a-worshipping
whose sixty-four sections are described in detail in the Dinkar^(see Sis. X, 21). The five chapters here mentioned were
literature,
evidently in that one of the last fourteen sections which
is
said
on the ownership of property on one's own family, acquiring wife and
to have consisted of six chapters
and disputes about
it,
children, adoption, &c. 2
This metaphor seems to
mean
that property, like water, always
CHAPTER 3.
When
there
I95
LXI, 3-LXII, 5.
nothing otherwise in the
is
will
^ and private \ property ^^^5 to a wife or daughter who is privileged if one gives her anything by will then she does not obtain the share {d2iS) pertaining ;
Whenever* a share for a son is not every one has so much and the wife provided by who may be a privileged one has twice as much to her 3.
4.
it,
;
and the share of that one of the sons^ or even the wife of a son, who is blind in both eyes, or crippled^
maimed in both his hands, is twice as much as that 0/ one who is sound. 5. And it is needful that he who was in the father's guardianship shall remain in guardianship, as when a father or mother is decrepit and causing awe (/Sagarin), or ^/a nurture different from that of the
in
both
feet, or
guardian
^
—or a
a father, or one
descends until
it
^
child of his brother
or sister, or
without nurture apart from him,
meets with an obstruction
to
its
downward
is
pro-
gress in the shape of the nearest descendants, but, when once in their possession, it can again ascend (Hke the dammed stream) for the support of the survivors of an older generation (see § 5). * Or, it may be 'in the provisions (vuyagan) of the will;' or,
by omitting two
strokes,
we have simply
'otherwise (han) in the
will.'
they have a share of the property when there are other Mi 4 adds, and they should provide a living son as next of kin. father and husband unless privileged,' referring to the necessity of
That
2
is,
'
adoption ^
It
when
there
is
no son and the wife
being assumed that the
will
not a privileged one.
is
much
provides as
as is intended
any one whom it mentions. * Reading amat, 'when,' instead of m
for
identical. ^
M14
^
Armejt
^
M14
has
'
daughters.'
probably means
omits this
literally
O
'
most immovable.' ^
last clause.
2
Mi 4
has
'
mother.'
DAZ)ISTAN-i DINiK.
196
without a guardian
— the
ready guardianship of a
capable man, and the shelter
and nourishment
have become inadequate^ are
as indispensably forth-
coniing'^
that
from the possessors of wealth, of those who
have taken the property, as that taking was indispensable ^
be no son of that man, but there be a daughter or wife of his, and if some of the affairs^ If there
6.
man
of the
are such as render a
for the guardianship,
family guardian
;
it
is
woman
not suitable
necessary to appoint a
there be, moreover, no wife or
if
daughter of his it is necessary to appoint an adopted that is, when it is necessary to apson. 7. This
—
point a family guardian
when
it is
which
is
and who
the
is
fittest,
necessary to appoint an adopted son the
fittest
—
is
and and
written in the chapters
071
the question ^
Chapter LXIII.
The
1.
ask thus
sixty-second question
Would
:
is
that which you
they authorisedly carry off any
property whatever from foreigners and not
infidels,
or
?
The
and property and anything that foreigners (an-airano) possess and is carried off by them from the good with violence, and which through, obstinacy they do not give back 2.
^
Literally
-
M
1
reply
'
4 has
'
Mi 4
*
Or,
it
is this,
not issuing.' '
are thus forthco/«/;/^,'
has 'or have become indispensable to
may be
'dependents ;' the text
zak-i gabra. \
that wealth
See Chaps. LVI-LIX.
is
it.'
merely va hato
min
CHAPTER
when
proper,
is
it
it
LXII,
6-LXIV,
3.
1
well allowable in that case
is
that they should seize from the foreigners.
long as
owners^
and
to
demand
with them in obstinacy, not to is
4.
But if
come up dissemble with them 2.
they proceed in their obstinacy he It
its
authoritatively the sending
of interest (sii^o) thereon for himself.
5.
So
allowable for a just decider to consider
// is
properly,
3.
the lawful order of the procurator of
it is
97
sent to
is
the custom to give an infidel (ak-dino),
who is not a foreigner, food, clothing, and medicine, when his renunciation (y^z) has come, for keeping away matters [kisdinb] of death and sickness owing to hunger and thirst, cold and heat but wealth, horses, accoutrements, wine, and land are not given authorisedly, it is said, unto foreigners and idolators ^ ;
Chapter LXIV. I
.
As
to
the sixty- third question
and
reply, that
which you ask is thus Whence was the first creation of mankind, and how was the formation of the 2. What issued from Gayooriginal race of men ? it really become and from mar^^, and what did :
;
what have Mashyaih a7td Mashyayoih^ arisen 3.
The
reply
is
this,
?
that Auharma.s'^, the
all-
Reading vad zak amataj khu^ayan ayaz^i-aitar farda^/ik. The form of ayaf i-attSr has not yet been met with elsewhere, but it seems to mean one who holds the obtainment,' though whether as agent or officer of justice is uncertain. Mi 4 has merely 'but should they proceed in their obstinacy, ^
man-i
'
'^
to
come ^
^
with
Literally
them '
is
not to dissemble.'
demon-worshippers.'
The same as the Marhaya
*
See Chap.
and Marhiyoih of Chap.
II, 10.
XXX VII, 82.
^
DAHISTAN-I DINIK.
98
produced from the endless light the shape of
ruling,
a fire-priest (^sr ilko) whose v(\2.zd,
and
bility
was
like the
name was
that of
its brilliance
fire
like that inside the light,
;
that of its
Auhar-
incombusti-
and its expansion
western (khurbarag) land.
4.
And
in the
was created by him the mateis called man, and for three thousand years \ when it did not progress and did shape of the
fire-priest
rial
existence (stih) that
not
eat,
did not speak
it
thought
;
likewise,
it
did not utter,
the righteousness of the perfect
but
it
and
true religion, the desire for the pure glorifica-
of,
tion of the creator. 5.
Afterwards, the contentious promise-breaker
life of it, a7id produced a burdensome and the mortality is clear from the appel6. The lation, Gayomar^^, of the nature produced. seed which was the essence of the life of the leader (mirako) of life, who was Gayomar^, flowed forth on his passing away, came on to the earth of the
injured the
mortality
;
beneficent angel ^^;2^
is
preserved
in the earth until,
through the protection of the angels, a brother and
^
This
is
the second of the four periods of three thousand years
of which time
The shape '
first
is
composed
said to be
of the fire-priest
'
is
(see
one of the
Chap.
man was created during man became Gayomar^ (that
period, in which shape
period,
mortal
and ')
this
primeval
through the persecution of the
commencement
XXXVII,
spiritual creations
of the third period.
1 1
n).
of the
the second is,
'
a living
evil spirit (see § 5) at the
The
first
two steps of
creation are not described in the text of the Bundahii-
this
known
to
Europeans. 2
The evil spirit, who is said to be the origin of falsehood (see XXXVII, 11). Which means the living mortal,' or the mortal living one.' The female archangel Spendarma^/, who has special charge of earth. Or the phrase may be came on to the earth which the
Chap. ' *
the
'
'
beneficent spirit produced.'
'
CHAPTER LXIV, 4-LXV,
I.
1
99
mankind \ connected together, have grown from it, have attained to movement and walking upon the earth, a7id have advanced even to intercourse and also procreation. 7. The ground where the life of Gayomar^ departed is gold, and from the other land, where the dissolution of his various members occurred, as sister of
many
kinds of decorative metals flowed forth
it
is
said -.
Chapter LXV. I.
As
to
the sixty-fourth question
which you ask
thus
is
:
and
reply, that
Where and from what
did
the origin of race, which they say was next-of-kin
marriage (khvetlida^o)^ place did
it
arise
arise;
?
The Mashyaih and Mashyayoih,
^
who
grown
are said to have
and from what
or
man and woman,
of
up, in the course of forty years,
§ 2,
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). 2 Zs. X, 2 states that eight kinds of metal arose from the various
members of tin, lead,
or
to,
and adamant.
quicksilver,
khvetuk-das
Usually written
3
of,
the dead Gayomar^/, namely, gold, silver, iron, brass,
near relations, and
It is
is
turies past the Parsis
between
first
cousins,
(Av. /zz^aetvadatha, 'a giving
a term applied to marriages between For cenextolled as specially meritorious.
one's own').
have understood
and
all
it
to
refer to marriages
allusions to marriage between nearer
relations they attribute to the practices of heretics (see Sis.
4 n)
;
though, like the professors of
all
admit the necessity of such a practice in the as detailed in the text.
XXXVII,
82,
first
family of mankind,
Translations of other passages relating to
the subject will be found in in Chaps.
XVIII,
other religions, they must
Appendix III, and it is also mentioned 6, and LXXVIII, 19.
LXXVII,
200
DAi)ISTAN-i DINIK.
The
2.
reply
that the
this,
is
first
consummation
of next-of-kin marriage was owing to that zvhich Mashyaih and Mashyayoih^ did, who were brother
consummation of intercourse produced a son^ as a consummation of the
and
sister together,
and
their
first
next-of-kin marriage.
the
first
man
intercourse of
So
3.
that they effected
with woman, and the
entire progress of the races of every kind of Hneage
men
of
and
arose from that,
all
the
men ^the world
are of that race. It is truly said,
4.
and
that
it
was the joy of the lord
creator after the* creation of the creatures, and,
that, its consummation, which was his complete accomplishment of the existence of the
owing to
(damanih), was owing
creatures
its occurrence, too,
who
is
in
to him.
so with unflinching (atorak)
is
And
5.
evidence that the creator, as
will, is
much
the cause of the begetting and entire progress of his own perfect creatures^, in whom begetting is by
destiny, as
Hoshang^ by whom two-thirds^ of the smitten, Takhmorup*'
demons were
^
and
See Chap. LXIV,
2.
The names
who overturned angels,
Yim by
are here written
Mashyeih
Aharman through the power of the
INIashyeyoih.
^
Twins, according
'
That
is,
he
is
to Bd.
XV,
22, 24.
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. *
Here
written
Hoshyang.
primeval monarchs, see Chap. ^
K35
For the Av. names of these four II,
ion.
has 'three-thirds,' but see
Aban
Yt. 22,
Ram
Yt. 8,
Zam-
yad Yt. 26. ^
him
He
is
said to have subjugated the evil spirit,
as a steed for thirty years (see Chaps. II, 10,
and
to
have used
XXXVII,
35).
CHAPTER LXV, 2-LXVI,
201
3.
order was arranged and death was driven
whom
away (avakal^6)\ Fre^6n who
Da-
fettered A-s-i
hak^ and stripped his blaspheming (nirangak) from the world, and the many princes (kay^n) and highpriests of
grave
spirit
who were, and are, and will
be.
Chapter LXVI.
As
I.
to
the sixty-fifth question
which you ask
is
the good religion bration of
of
it,
to
Avesta
who
Thcj-e is a
:
man
reply, that
of wealth of
fully intends to order a
the rites of his religion
all
whom
('
thus
and
the five
and a
;
cele-
priest
chapters (fragar^o) of the
text') of the correct
law of the Nirangistan are
('religious-formula code')^
easy through
the
Zand (' commentary is ever progressing in priestly manhood (magoi-gabraih). 2. And he (the man) goes unto him, and he (the priest) speaks thus 'AH '),
:
the religious rites are performed for 350 dirhams^, as a gift always given beforehand by them who give
the order unto me, so that 3.
^
A
He
is
man
I
may come
of the disciples ^ to
said to have kept
away cold and
and other evils from the earth (see
Ram
to them!
whom
heat,
Yt. 16,
the five
decay and death,
Zamyad
Yt. 33).
XXXVII, 97. 3 This was the name of one of the first thirty sections of the Husparum Nask (see Chap. LXI, 3), and a portion of it, contain2
See Chap.
ing the Pahlavi commentary (or Zand) of three
chapters,
with
many Avesta quotations, * The word ^u^ano, dirham,' is here omitted, but occurs in The sum of 350 dirhams would be about 122I rupis 20. 16, §§ is still
extant.
'
(see
Chap. LII,
i
n).
That is, those who Chap. XLV). 5
are
still
learning their priestly duties (see
DADISTAN-i DINIK.
202
A vesta
sections (vidag) of the
thing whatever of hirn
— unto
man who
that
religious rites
Zand
its
—thus
'
:
is
are easy,
and no-
easy\ then says unto
intends to order
For
this gift
I
will
the
all
conduct
all the religious rites for thee twice, with the appliances in the land of Pars 2, shouldst thou give the
order unto me. to pray so
For
4.
many
officiating priest
is
it
me
quite possible for
my own
sections through
(das to), but for him^ of an
is
it
exertion
necessary to order again
(pavan zotako), who
is
him-
self not able to pray any section, or does not himself pray and it is not necessary for him to go for the ;
control (parvar)* of
stipend (bahar)
is
all
the religious rites
when a
the one consideration within him,
and the matter is that he^ may receive again. 5. He who has always himself prayed is better than he who shall accept readily and orders the work again, and is is not able to pray it himself, when a fulfilment ^ always tedious to him when it is I who receive, I pray myself better than he who would accept readily and orders again, and it brings on my business to a ;
closing point.' 6.
^
It
man
The
priestly
being
far easier to learn the
speaks thus
' :
The considera-
Avesta by heart than to under-
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. 2 Reading pavan bum-i Pars, as in § 15; K35 has here pavan bun-fras, 'for opening the beginning,' which might be stand
its
;
understood to refer to the preHminary ceremonies for preparing the ceremonial apparatus, if the phrase were not otherwise written elsewhere.
In
§ 21
K35
has
pavan bun-i Pars. valman.
^
K35
*
may be to the precincts.' Reading li mun, instead of lanman,
«
Or,
omits the it
last letter
of
^
'
'we.'
Literally
'
I.'
— ;
CHAPTER
LXVI,
4- 10.
more necessary to arise than^ other men, owing to the position of tion of Stipend
ivith
Is
me
religion,
not the other portion (^ano) of all religious rites; therefore, it is more authorisedly received and con-
ducted by
me when
work ; but
the
and
it
I
accept readily and again intrust direct so that they pray thoroughly,
much business
brings on
moreover, if
Should they
theirs, or is
not
upon
seize
I
authorised, for this 7.
I
is
seize
frequently ordering
closing point
its
should be
I
the stipend of religion.'
And is
?
it,
to
even then
all
this
it
that
authorisedly
is
the custom of a
man who
the religious rites to reduce
his gift for the ceremonial, or not
?
when Order some they do not dispute the gift for the ceremonial, or when they do dispute it, how is then its great adone to decide for us clearly,
8.
mid the harmfulness that exists therein, many ways and many modes, when they give an
vantage in
;
insufficient gift for the ceremonial.
perty which so long as
is it
9.
Is the pro-
for the ceremonial
given up as a gift thus becomes the remuneration which
one gives to a receiver of remuneration bar) that property which they can seize ?
(mozdo-
—
10.
And great
work which is done, or deputed, and its advantage, more than they would perform when, the
is
in
the period of the evil millenniums ^ they diminish the gift
1 1
for the ceremonial
min,
Reading
2
Of the twelve millenniums
n, the
most
evil
and
how many modes
in
instead of the imperfect
^
li
;
one
is
word lanm.
of time, mentioned in Chap. XXXVII, said to have been that in which the author
600-1600 according mankind become most
lived, the millennium of Hi\shg
to the chronology of
Bund, and
Byt.), for
'
perplexed in that perplexing time' (see Byt.
II, 62, 63),
a period of
great tribulation for the religion of the Mas(i!'a-worshipper5.
— DADISTAN-i
204
DlNilC.
harm then proceed therefrom? ii. Of whom are all the religious rites always more authodoes
its
man, or of that disFor what reason, also, is it proper to
risedly ordered, of that priestly ciple
12,
?
diminish the
who
is
When
why
him
for all the relio-ious rites of
a priestly man, or to give
it in
excess
13.
?
they do not diminish the gift for the cere-
monial, and
does
o-ift
its
it is
given
what manner
in excess, in
great advantage then arise therefrom
a7id through
for advantage
what source (bekh)
to arise therefrom
diminish the gift what
harm
to
?
it
possible
When
they
(the ceremonial)
it
then possible to arise therefrom, and
when they
is
14.
and
;
how
is it
give the gift for the ceremonial
is
better
?
For when the family householders, with those of the good religion of Ir^n, are early (pei') with 15.
every single celebration of
all
the religious rites with
holy-water, in the land of Pars, unless they are in
then 400 dirhams^; and we have given more than this, even 450 dirhams ^, for it. 16. And now should it be needful, when we diminish distress,
their gift
is
anything from the 400 dirhams, or from the 450^ dirhams, of their gift, they would then not accept it For 400 dirhams, from us, and they speak thus '
:
we
or at least for 350 dirhams^; nothing less do
About 140 rupis (see Chap. LII, i n). INI 14 has 300 dirhams. About 1 57 1 rupis. M14 has 350 dirhams. The actual value of all these sums depends upon the cost of the necessaries of life ^
^
in Pars in the ninth century.
'
"
M14
*
About i22i
dirham
would
'
has '350.'
(the
alter the
a thing
rupis.
K35
has
angun,
two words being nearly phrase as follows
we do not
accept.'
:
'so,'
instead of^la^ano,
alike in Pahl. letters)
;
this
'or less; as to 350, so paltry
CHAPTER
LXVI, II-20.
20$
needy men^ who always For 350 dirhams we come to us and speak thus will twice conduct all the religious rites with holywater 2, as you have always ordered us before for 400 dirhams order it only of \xs,for shouldst thou have it managed by priestly men, they always say 17. Btit there are
accept.'
'
:
;
that they should always perform a curtailment (kastdrih) of the religious rites and ceremonies of the
sacred beings,
and
that
all
the religious rites are not
authorisedly ordered except of them.'
(aerpato) 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. 18.
Although a
priest
The reply Is this, that the man of the good religion who intended to order all the religious rites 19.
is
he whose desire
is
goodness, and he should be
a decider of questions about 20.
As
to
the priest
It.
who spoke
thus:
— 'Thou
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 proceeded with the alleged demeanour of the country and for the purpose of intercession; and all the shouldst order
The
1
it
disciples,
of
who
me
for 350=^ dirhams, as
are represented as applicants for employ-
ment. 2
It
That
is,
in the
most solemn manner, and with
appears from Chap.
LXXXVIII,
9,
all
appliances.
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
hundred times as great as (see Sis. ^
XVI,
M14
rites
with holy-water
that of the
6).
has '400' here, but see
§ 2.
same
rites
is
said to be a
without holy-water
206
DAi)ISTAN-i DlNtlC.
religious
with
rites
holy-water are such
as
they
among which and am very well
solemnize repeatedly (pa van dor),
many
there are
which
in
— the
^
I
oxt
of 350 dirhams excessive remuneration for him.
performing'
As
21.
gift
the disciple
to
350 dirhams
I
— 'For
who spoke
thus:
conduct
all
the religious
— such
of them as they
will twice'^
the land^ of Pars'
rites in
then not
is
many
then conduct repeatedly are not
in the
aggre-
gate (/^inako), and they certainly damage his (the man's) property, and all the religious rites of fire,
through that deficiency. it
on
this account, that
22.
And
they would accept
through a love of righteous-
ness they might cause an advantage (khan^inako)
own inferior eminence ^ 23. And he extends mid impels the ceremonial of the sacred beings into much progress who promotes it through that eminence which is more owinof o to his own wealth, and which is thus unto
those religious rites by their
all
possessed of a share (bon) of the ceremonial of the sacred beings and of the good work of praise except,
—
good work of praise of
indeed, a like shall
his
— when they
cause that manifestation of eminence ^
So
24.
good work understands that diminished by him*' is the eminence
that the orderer of the that which
is
^ Reading mun, 'which,' instead of amat, 'when' (see Chap. LXII, 4 n). •'
The
cipher
'
2
'
is
omitted in the Pahl. text here, but see
§§ 3.17-
'
^
K35
*
Or,
has bun, instead of biim (see
it
inferior,'
^
By
When
own
the eminence of their
and khel,
wealth, property,' are alike in Pahlavi
neither reading
*
§ 3).
may be 'by is
'
quite satisfactory here.
a proper disbursement of wealth.
he diminishes
his
payment.
wealth,' as air, ;
but
CHAPTER
LXVI,
their
who
own
207
own wealth has
of the disciple, which his for those
21-2 7.
to order
are not able to give wealth which
property for
it
and he makes no
;
is
curtail-
ment (ban^i^no) of those scanty remunerations.
And
25.
if
that disciple should accept as remu-
neration less than
the custom y
is
the religious
all
not undiminished
wealth ^ for the reason that the good effect owing to the advanrites, the 07''derer is
tage of holy-water
is
in
such as when they conduct
be necessary to conduct them in a manner as if unpaid (pavan aga^'i^). 26. That curtailment of the good effect is not afterwards demandable (pasin-sakhuniko), if it has 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 (vushai) of the priests, this the^n repeatedly, unless
it
;
also
way that they should cause progress own business.
not the
is
as regards their
And
27.
the house
the proximity (nazdih) of a master of ivho keeps
away from all the religious accepted more particularly
— that remuneration —
requested a7id
rites
when
^
the accepter accepts
requester for
all
the religious rites of the is itself
necessary
;
he may not be of a religious disposition, but it is yet requisite yi?r him to be where this is requested ^
M14
has
^
it is
evidently that there
not eminence in wealth;' but the meaning is
no
real saving
duced, because the good effect of the
they are insufficiently paid ^
Or,
when
the expenditure
rites is also
is
is
re-
diminished when
for.
khanopano 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 duty, without
any
really religious feeling.
mere formal matter of
208
DADISTAN-i DINIK.
and accepted for that scanty remuneration of his, owing to the extent and impetus of his share of the duty.
Moreover,
28.
who would
they
it is
perceived by us
neration which was requisite as profit for
would of
it is
seize the remuneration, this
:
— The peasants
And
29.
We
are hurried
we never
;
formerly
it
the reason
upon the corn of
relied
and
the field (khano) which has not come, '
Pars that
in
accept the work for half the remu-
they said
:
obtain anything even on
a single one of various debts, and by this payment
we
shall save our lives for the time
we
that whatever
two,
seize in the
;
so
we
when the corn arrives and we sell the make as profit on that business^;'
shall
seemed 30.
me
to
also,
If,
calculate
manner of a debt or
we
corn,
— and
it
very desirable for such a man. they should approve that scanty re-
muneration of that disciple, it is an injury of all the which the forgivers ^ have to cast the consideration of the unequally-shared advantage
religious rites, of
out of the body I
who
of him
is
31. All the religious rites
ordered
a better performer, owing to not di-
minishing the proper remuneration, having proceeded unaltered, the remuneration of righteousness one
does not approve
is
important as regards such as
they solemnize and conduct ^
This parable
justifies the
in cases of necessity,
enquirers
;
but
it
and renounced
Of
those
profit of the *
to the sympathies
really evades the question
by
proposed
section.
(see Sis. VIII,
of the
which
who have obtained
for
sins
con-
i, 2, 5, 6).
a disproportionate share of the
good works by not paying properly
There are
in § 7,
necessity.
Probably the priests who appoint atonements
fessed ^
period ^
taking of religious stipends by force,
by a practical appeal
refers to seizures not justified ^
in the
for
them.
several doubtful points in the construction of this
— CHAPTER LXVI, 28-34. 32. rites it
is
20g
350 dirhams, all the religious which they conduct once with holy-water are, affirmed, all the religious rites caused to be Since, for the
conducted twice with holy-water
and with the same good
same place more important
in that
effect, it is
to order of them who shall allow all the religious for, with as much wealth, as much effirites twice ciency, and as much good effect, more ceremonial ;
is
good.
worthiness of the disciple, which is owing and the priest is to himself, is the preparation worthy, of whose performance in the religion you have spoken^; therefore, supreme worthiness is un-
The
33.
;
more significant when the disciple is the preparer, and the priest, as both director, becomes a demander of good effect kinds of strive for good progress, and through many
attainable
by
either of
them
;
so
it is
;
participation they
may be
worthy.
34.
And
of them, praising together— whereby may authorisedly seize is brought to an end
both
the participation
— that worthiness of the praise therein —
theirs
is
•^
;
but
owing to the duty and
this one in preparing,
and
this
of the recital
onem superintendence (az^ar-ma^ih) and the after discourse and petitioning, and
other
good done.
1
See
2
Probably the remuneration,
they do
§ I.
their
clause.
[18]
provided always if it be withheld duty thoroughly, as mentioned in the concluding ;
2IO
DADISTAN-i DINIK.
Chapter LXVII.
As
1.
The
2.
reply
brilliance of the
of which
and
the sixty-sixth question
to
which you ask is thus: What which is girded on the sky ?
it Is
this,
is
that
is
if is
this
reply, that
appearance^
a mingling of the
sun with mist and cloud that at
all
is
seen,
times and seasons, moreover,
a characteristic appearance, whereby
has become
it
above from spiritual to earthly beings. 3. That which is earthly is the water above to which and the many brilliant its brilliance is acceptable colours (gunakan) which are formed from that much mingling ^ of brilliance and water, and are depicted (manaki-aito), are the one portion for appearing ^
their sign
;
Chapter LXVIII.
As
I.
to
that which you ask
the sun and
and
the sixty-seventh question
moon
is
thus
What
:
is
this which,
have both come up,
Is
reply,
when
something *
^ Reading dia'anoih but the word can also be read sa6?-vanth, which might stand for safi?-g
'
'
similar alternative to that in § ^
The
thing
;
'
i.
only probable reading for this word it
is
occurs three times in this question, but
mindavam, 'a 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
211
LXVII, I-LXVIII, 6.
come, and comes on as it were anew when it (the moon) becomes new, and men want the thing to go down from the place where it is becoming apparent ? 2.
When
has been several times, what
it
the thing which comes up
motion by night and day
The
3.
reply
always seen
is this,
and
exists,
is
then
and how
is its
?
that the sun
and moon are
there where they stand, and they exist
^
the creatures. 4. The sun is swifterevery day becomes a and moon, the than moving at the new moon the sun is shining, little in advance
men and
for
^
;
and the moon owing to diminution backwards, on account of the slenderness of the moon by much and on account of the brilliance of the 5. As the sun goes down a sun, is not apparent. apparent is the moon, and very light which is not not having gone down the moon is seen ^ and each day the moon increases, comes up more behind the
travelline ^
;
and goes down more behind, and is, therefore, more seen. 6. When increased to the utmost, which
sun,
approaching a likeness of the sun, it comes spherical (aspi-harako), and is seen the whole night; to diminish anew it comes back to the companionship
is
of the sun, and goes into the splendour of the sun.
1 The MSS. have asti-hSnd, 'have remained,' instead of khadituni-hend, 'are seen;' but the difference between these
words 2
in Pahlavi letters is
Apparently
later every day, ^
A
of the ^
so, as the
merely a medial stroke. rises and sets about 48 minutes
moon
on the average.
very anthropomorphic
moon
Most
mode
of accounting for the waning
into a slender crescent.
Orientals consider the day of the
new moon to be that this is see the moon
in the evening of
which
usually the
but sometimes the second, day after the actual
first,
change of the
moon
it is first
possible to
according to European ideas.
P 2
;
DADISTAN-i DINIK,
2 12
Chapter LXIX.
As
1.
which you ask of
moon
the
(kh^no),
^;/<3f
The
2.
and
the sixty-eighth question
to
thus
is
When
:
or sun what
whence does
reply
it
reply, that
something takes hold
then
is
residence
its
always seize upon it?
that two dark progeny of the
is this,
primeval ox^ move and are made to revolve from far below the sun and moon, and whenever, during the revolution of the celestial sphere, they
pass below the sun, or below the moon,
a covering which
when
so
is
is
make
one
becomes
it
spun (ta^) over the sun, and
moon
the sun or
not seen.
is
3.
of those two progeny of the primeval ox
it
Of each
—
one of the which is called 'the head,' and one 'the tail' ^ but in remotion is specified among astronomers maining upon those luminaries, and producing that covering, they do not attain unto those luminaries
—
;
^
Supposing the reading should be
and z-Sn go^iharan
in § 3.
2
-an go^^ihar-i tar here,
supposed planetary
G6/('ihar is a
(and, therefore, malevolent) body, connected with the sun
moon and
having a head and
the resurrection (see Bd. V,
tail,
which
falls
on
and
to the earth at
XXVIII, 44, XXX, 18), and is here Its name implies that it sprang
i,
described as the cause of ecHpses.
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/^ithra,
it is
a
common
epithet of the
gozihr or gavaz^ihr. As like 2
ando^ dalan-i
the
tar,
moon;
words stand
'two dark
in Pers.
in
K35
it
has become
they look
store-lobbies,' or 2
more
ando^
§ 3 the word synonymous ando^. In
gal-i tar, 'two clusters of dark spiders;' and in
hany^ino
is
M14
the
dark
faces.'
2
M14
substituted
words seem
to
the nearly
for
be
2
angun
/^iharano-i tar, 'two such
has 'in the calculations of astronomers/
CHAPTER LXIX, I-LXX,
213
3.
There occurs no difference whatever of the descending rays ^ from those luminaries into a place of purity and freedom from diswithin that covering.
4.
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-
much
plete /^r so
time, nor the
coming ^ of the
light
to the earth.
Chapter
LXX.
the sixty-ninth question and reply, that which you ask is thus: What are these river-beds 3, and what is the cause of them; whence do they 1.
As
always
lo
arise,
and why
is l/tere
not a river-bed every-
where and in every place where there is no mountain? moun2. The reply is this, that any place where a it is a exists river-bed tain is not discernible and a and it is declared as clear that, fissure (a^kupo) even before the growth of the mountains, when the ;
earth was
all
a plain, by the shaking of the world
the whole world became rent (zandako)*.
^
Literally
2
Assuming
'
3.
Even
fallers,'
that
ma^arih
stands for maf/arih.
The meaning
an eclipse produces no harm beyond a short interruption of the descent of the sun's or moon's rays to the earth. 3 There is some doubt as to whether the word should be read zogako (comp. Pers. zogh, 'a river'), or zandako (comp. Pers. zandah, 'fissured'), but the meaning is tolerably certain from the
is
that
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 recover its at the resurrection it is expected that the earth will ;
original perfect state of a level plain (see Bd.
XXX,
33).
DAZ>ISTAN-i DINiK.
214
mighty by causing the construction of channels (vi^arg) there where it is mountainous, and also in low-lands ^ in which Frasiyaz^ of Ttar
zvas specially
^
is no mountain, and the shaking in its creawas the formation of great sunken springs and
there tion
=^
river-beds.
And
4.
if it
has been prepared
be in a ravine (^ikafto)
it
of,
cause, too, of the contraction, thundering,
of a
confinement be
river, if its
resistance which
if
and tearing
in the earth, is the
meets in seeking a passage
it
or
in,
the mountains, the
;
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.
time that they would the outside of
which
is
And when
it is
a
constructed channel at
ravine, as regards the contraction
its
within
make a
5.
it,
the resistance by which
tracted at the outside of the ravine
is
it is
con-
the ground
*.
Chapter LXXI. I.
As
to
the seventieth question and reply, that
which you ask ^
the
is
thus
:
Is
anything which happens
Frangrasyan, the Turyan, in the Avesta; called Afrasiyab in
Shahnamah
constructing
XXXI, 14). He is often mentioned XX, 17, 34, XXI, 6), but being
(see Bd.
canals (see Bd.
foreign conqueror he was considered as specially wicked
as
a
by the
Iranians. 2 Assuming that Jitan is a miswriting of jipoan, occasioned by joining two of the letters, just as harvispo, 'all,' is often
written harvist. ^
Or, perhaps,
*
That
is,
'
hidden.'
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, unto
men through
fate or
215
4.
through action, is exertion and doQS anything devoid
destiny or without destiny,
way is it ? when a man turns anew a new death ^;
of destiny happen unto men, or what 2.
As to
that which they say, that,
unto sinfulness, they ordain as
to
that which they say, that anything which hap-
men is a work of the moon ^, and every connected with the moon, and the moon bestows it upon worldly beings and as to what way pens unto benefit
is
;
the
moon
and bestows
does this,
some one to decide the
literal
what way
will
3.
it is,
The
by the
reply
is
this,
benefits, order
all
explanation of
how and
of the sacred beings.
that the high-priests
^
have
said thus, that there are some things through destiny,
and there are
sofue
through action
decided by them, that
and
;
it is
thus
and child, authority and wealth are through destiny, and the righteousness and wickedness of priesthood, warfare, and husbandry are through action. 4. And this, too, is thus said by them, that that which is not
fully
life,
wife,
^ 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 aosh, 'death,' given by K35, is probably more correct than aiiba^, for him,' given by our modern MSS. of the Vendida^; but Mi 4 has amended it, and states 'then many new things are ordained by it for him.' 2 Assuming that vi da nag, 'time,' stands for bi da nag, the Huz. of mah, which means both month and moon.' In the following phrases the word mah is used. ^ It may be noted that most Pahlavi writers, when quoting the Pahlavi commentaries on the Vendida
'
'
'
'
Avesta
itself;
thus showing that belief in the inspiration of the
Pahlavi translations of the Avesta
is
a very modern idea.
;
DADISTAN-t DINiK.
2l6 destined for a
mid
that which
man is
in
the world does not happen
destined, be
it
owing
to exertion,
through sinfulness or slothcome 5. That which will fulness he is injured by it. come forward owing to exertion is such as his who forward, be
will
it
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
such as he
is
no child of his
certain that
who by
who would wed no is
and
wife,
is
born, or such as he
gives his body unto slaughter, and
life is
injured
his living.
Chapter LXXII. 1.
As
to
the seventy-first question
and
reply, that
which you ask is thus What are the heinous sins of committing unnatural intercourse, is it proper to order or perform the sacred ceremony for him who :
shall
commit unnatural
intercourse,
and
is
it
then
proper to practise sitting together and eating together with him
who
shall
with a longing for 2.
The
reply
worshippers^
it,
is
commit or not this,
it,
and
shall
commit
it
?
that
—who were the
of the evil Ma^
seven evil-doers of sin
of a heinous kind ^ whose practice of Aharman's
will
^
^
was as much as an approximation
Mi 4 M14
to tJiat of
has 'which comes forward owing to sickness.'
has 'of a like
evil practice, in inclination for sins,
were
the very heinous in the religion of the Mas^a-worshippers.' '
Reading girai van vinas, and assuming gun.
writing of
that
van
is
a mis-
CHAPTER LXXI, 5-LXXII,
21 7
6.
Aharman himself— X^v^o are those whom you have 3. For, mentioned, who are defiled with mutual sin. Dahak Az-i \ by of those seven evil-doers, one was he exercised desired a and the sovereignty of misgovernment,
whom life
was
witchcraft
first
of the unintellectual
world.
One was Azi
4.
glorified;
(ahangan khaya) Sruvar^,
by whom
for the
infesting
the highway in terrible modes, frightful watchfulness (vimag-bi^arih)3 of the road, and devouring
and man were
of horse
perpetrated.
One was
5.
by whom
adultery mother of Dah^k, zvas first committed, and by it all lineage is disturbed, control is put an end to, and without the authority of the husband an intermingling of son
Vart'ak^ the
with son
^
occurs.
6.
One was the Viptak"^
{'
pathic
')
XXXVII, 97. personification of Av. azi srvara, a serpent or dragon thus
1
See Chap.
^
A
described in the
Horn
Yt. (Yas. IX, 34-39)
:—
slew the serpent Srvara which devoured horses
'
(Keresaspa)
who
and men, which was
poisonous and yellow, over which yellow poison flowed a hand'sOn which Keresaspa cooked a breadth (spear' s-length?) high.
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
beverage in a caldron
at the
'
Essays, pp. 178,1 79).
M14
''
has
The same account
bim in levari h,
is
given in
Zamyad Yt.
40.
'terrifying.'
See Chap. LXXVIII, 2. There is possibly some connection this name and the A v. epithet,Vadhaghana, which is thus mentioned by the evil spirit, speaking to Zaratu^t, in Vend. XIX, *
between 23
:
—
'
and thou shalt Vadhaghana sovereign obtained;' and
Curse the good Ma2
obtain fortune such as the
Mkh. LVII, 25
calls
him
'
the Vaa'agan
!
sovereign Dahak.'
The
Pahlavi writers seem to have taken this epithet as a matronyniic, owing to its form, but whether the mother's name be really traditional, or ^
merely manufactured from the epithet,
Reading levatman
bum barman. M14 ^
barman barman,
omits
is
doubtful.
instead of
levatman
bum.
Av. vipto (p.p. of vip, 'to sow, to fecundate'), used in the
2l8
DADISTAN-t
DlNilC.
hi the intercourse of males, the infecundity of which and by him the intercourse of is the desire of men ;
way
first males and 7. One was the Vipini<^ak^ shown unto males. {' paederast'), the male by whom the use of females
the
of destroying the seed zvere
brought among the errors (khazdag) of the male, and was despised (dukhto) by him he who is a cherisher of seed is delivering it to females, and that which is destroying the seed is the flowing
was
first
;
of stenches into the prescribed vessels
^
for
it,
the
delivering it to males by a demoniacal process, and carrying on a practice which effaces (ahan^e^o)
and
conceals the race
Tur-i
Brart^ar-vakhsh
And
tates
by whom one was he by
were preferred
^
of the living. the
the best of
wizard, 9.
4,
^
8.
One was
Karap and heterodox men was put to death.
whom
the religions of apos-
— through
the deceitfulness of
the perverted text and interpretation ^ which they themselves utter to the law which the righteous
—
sense
of
'
This name, as well as in Vend. VIII, 102. used here more as representing a class than an
a pathic
the next one,
is
'
individual. ^
The
p.p. of the causal form of viptano,
'
to fecundate,'
used
vaepayo of Vend. VIII, 102. Assuming that pavan pavan mu^ragano stands for pavan farmu
of several words in this section. =*
Or
*
The
'
seed.'
eldest of five brothers
wizards of the Karap
who were
race or caste, and deadly enemies of Zaratu.rt (see Byt. is
said to have ^
Aharmoko, Av. ashemaogha, means
right,'
and
is
a term applied to an ungodly
influence of the evil
spirit,
to be. *
II, 3).
He
slain Zaratujt in the end.
The Avesta and Zand.
literally
man
as an apostate
is
'disturbing the
specially
under the
naturally supposed
\;
CHAPTER
LXXII, 7-12.
219
has praised, that existence which would have procured a complete remedy, and 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
who
they
by a propensity to demons rt;;^^ fiends
are defiled
stench are thereby welcoming the
good thought ^ through vexing it and a distance from them is to be maintained of necessity in sitting and eating with them, except so a7id are far from
may
opportune for the giving of incitement by words for withdrawing (par/ali^-no) from their sinfulness, while converting them from that propensity, ii. Shotdd one die, to order a ceremo-
far as it
nial for
him
be
is
indecorous, and to perform
it
would
be unauthorised but if he were to do so penitently one would then be authorised to perform his ceremonial after the three nights ^, for it is the remedy for atonement of sin. 12. And so long as he is ;
living
he
is
in
contingencies
the
(vakhtagano)
owing to the sickness through which he is in that way an infamous one (akhami^ar), and there are no preventives (bondagano) and medicinal powder for it; these are teachings also for the duty and good works of a ceremonial for the soul ^.
^
Who are supposed to
seize
upon them and pervade them hence ;
the necessity of shunning such men, to avoid contamination from the 2 ^
demons who possess them, That is, from what is personified During which the soul
about the body, *
That
is,
after
is
in the archangel
supposed to remain on
death (see Chaps.
XX,
2,
XXIV,
they are warnings to him to repent.
Vohuman.
earth, 2,
hovering
XXV,
2).
2 20
DAZ)ISTAN-i DINIK.
Chapter LXXIII. 1.
As
the seventy-second question «;2^ reply,
to
Does the stench of
that which you ask
is
him, stinking withal,
who commits
course
thus
:
unnatural inter-
proceed to the sky, or not
;
place does the wind of that stench go
and
to
when
it
what 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
am a no)
for acquiring stench, a misera-
appliances
(s
ble place
on account of the separation (gar^ih) of
;
the sky, everywhere where
of the sky
goes
in the direction
does not reach to the undisturbed
it
existences \
it
3.
Information about the stench
is
manifest in the omniscient creator, whose omniscience creator
among the luminaries, bid that persistent and the primeval angels and archangels
is
are free
from
its
attack
about the deception which
;
and is
his
information
practised upon that
labourery
demons^
certain.
is
^
The
sky being divided into three parts, and the uppermost part
being inaccessible
to evil (see
Chap.
XXXVII,
24, 25).
Reading az^a-j'eda-minijnoih, but it is possible that az'a may have originally been khaj^dak, for the Av. khavzo, 'male paramour,' of Vend. VIII, 99, 103 (trans. D.). ^
CHAPTER
LXXIII, I-LXXIV, 3.
LXXIV.
Chapter 1.
As
to
the seventy-third question
that which you ask
2.
The
:
of the
(vanirt^arih)
fiture
stench, or not
thus
is
221
and
reply,
any discomarchangels from that Is there
?
reply
that the archangels are im-
this,
is
mortal and undistressed best existence
their place, also,
;
of light,
all-glorious,
is in
that
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, afid procure forgiveness
know
they
that heinous which is the heinous practice ^ of that wretched dupe (friftako) who has become defiled in that most filthy manner (zii-tttim arang), which is like that which is provided and which is applied to him even in the terrible punishment* that has come upon him from the demons and then, on ;
practice
;
account of their friendliness to the creatures, ^
Reading az-j-edaiko, but
demon
of greediness,' or
it
may
may
it
it
has
be a^-^edaiko, 'of the
khaf dak-jedaiko,
stand for
'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 are addressed, or *
be
These words
whose
intercession
are thus repeated in
whom
prayers
implored.
is
K35, and the
repetition
may
correct. ^
Referring probably to the punishment of such a sinner, de-
tailed in
AV. XIX,
1-3, as follows
through the fundament of which
beam, went
in,
and came
snakes ever seized
all
:
—
'
I
forth out of the
the limbs.'
saw the soul of a man,
soul, as
it
were, a snake, like a
mouth
;
and many other
— 222
DADISTAN-i DiNlK.
•
them severe, and thereby arises their which forgiveness is according to whatever anguish is owing to the torment which galls him. seemed
to
LXXV.
Chapter
As
T.
to
the seventy-fourth question ajid reply,
that which you ask
is
thus
dead body restored, or not 2.
who
The
reply
is
this,
:
Do
the angels have his
?
was a high-priest do not have his dead body
that there
said that the angels
restored, because of the
mutually-pol-
sin of the
and inglorious victims (khvapi^a^oan)^ the terrible kind of means for the exculpation of creatures ^, and that practice when males keep specially imperfect in their duty it being then suitable for mankind to become /"r^^^ from him who like A^"-! Dahak ^, who wanted many most powerful demons resists and struggles, and is not possessing the perception to extract (patka5istan6)a pardon,
luting, full of stench,
;
—
owing to the course of many demoniacal causes. But innumerable multitudes (amarakaniha), 3. happily persevering ^ in diligence, have with united observation, unanimously, and with mutual assistance (ham-ban_^i^niha) insisted upon this, that they have the dead bodies of all men restored for ;
^
Victims of the deceptions practised by the demons (see Chaps.
LXXIII,
3,
LXXIV,
3); but the reading is uncertain.
^
Probably the punishment of the wicked in
3
See Chap.
*
Reading farukhvo-tushijn, but
XXXVII,
it
dahijn, 'having begged the boon;' and
shano,
^
hell.
97.
of those of the primitive
faith.'
may be perkhftnto has poryo^ke-
M14
CHAPTER LXXV, I-LXXVI,
2
2.
23
the good creator, granting forgiveness and full of goodness, would not abandon any creature to the
In revelation (din 6) it is said that every dead body is raised up, both of the righteous and of the wicked ^ there is none whom they shall abandon
fiend 1.
4.
;
to the fiend.
And
5.
thus decided by them
this, also, is
that
3,
even as to him who is most grievously sinful, when he becomes mentally seeking pardon and repentant of the sin, and, being as much an atoner as he is well
body and wealth for retribution and punishment, in reliance upon the atonement for sin of the good religion, then it is possible for his soul, also, to come to the place of the able, has delivered
righteous
up
his
*.
LXXV
Chapter
As
1.
to
the seventy-fifth question
is
who
The
that
is
shall slay
\
shall
then his 2,
«#^ reply,
As to him who thus commit unnatural intercourse, how account as to good works and crime ?
which you ask those
I.
reply
is this,
that the high-priests, in their
thus specially said, that all worthy of death are so by the decision of judges and the
decision, have
^
Except
for
vindictiveness
temporary punishment
of implacable
justice
in hell.
are
All ideas of the
foreign to the
Maz^a-
worshipper's notion of the good creator. "^
Compare Bd. XXX,
^
Probably by the
'
7.
multitudes
'
of
§ 3.
body and wealth to the will of the highpriest, 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 Sis. VIII, 5). *
By
delivering
up
his
DADISTAN-f DINIK.
224
command Whoever
of kings, whose business shall slay
is
execution.
him who has heinous
sins
^
3.
after
controversies three times with him, about the deci-
and about remained has thus when he the and not in the sin in defiance of his own relations inimically to the man and injuriously to the religion, but inimically to the sin and in order to keep away is to consider it as a great intercourse with demons sion of those acquainted with the religion
command
of kings,
—
—
good work.
No command
4.
decision of what one
is
to
is given about the do in the same matter,
more heedfully and more authorisedly doubtful attention, for the good work doubtedly more and x^ox& abundantly^.
in cases
exists
of un-
Chapter LXXVII. 1.
As
to
the
seventy-sixth question
that which you ask
one then to
make
is
thus
:
and
reply,
Will you direct some
the heinousness of this sin of
unnatural intercourse clear to us ? 2. The reply is this, that the first material creature
was the righteous man, the smiter of the
the righteous propitiator
;
so, also, in
fiend,
the world he
more recognising the sacred beings, more completely (hamaktar) for the production of creatures, is
^ Reading vinasano, as in M14, instead of the doubtful word vashki^n, which might perhaps be compared with Pers. buzhij, '
opposition.' 2
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,
and with more provision
225
7.
for the creatures \
3.
And
with the manifestation of knowledge the best duty is that which exists in lawfully practising procrea-
and the complete progression of righteous men
tion,
arose therefrom. In like manner he
4.
who
is
the omniscient crea-
tor formed mankind in the first pair, who were brother and sister, and became Mashyaih and Mashyayoih ^ and all races of material life exist by means of acquiring sons and his omnisciently causing procreation. 5. The man and woman were also made to lust (gaminirt'o) by him, and thereby became the father and mother of material men and he natura;
among
lized
primitive
6.
the qualities of a desire
And
together
sons
acquiring
(alti^ano) for glorifying.
man
the law
and
through
religion authorised
as a proper wish, so long as they proceed from
it
who
those
who
own relations, not from those own and with those whom next-
are their
are not their
;
of-kin marriages ^
original duties,
and desires
other sons have formed, complete progress
world
is
in
for
the
connected, and even unto the time of the
renovation of the tmiverse *, 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,
and even accom-
the syllables -atar Reading vaZ-dam-nivarij-noihatar M14 has va/ dam-nivarijnih aiyya^Protar, more remembering the provision for the creatures.' moting the increase of, and providing maintenance for, good ^
;
being written separately '
good works. and Mashyayaoih, but see Chaps.
creatures are considered to be important 2
Here written Mashya
XXXVII, ""
82,
LXIV,
See Chap. [18]
2.
LXV.
*
Q
See Chap.
II, 8.
— 2
DAZ)ISTAN-i DINiK.
26
renovation of the universe, which
of the
plishers
same to whom that practice shall from 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, bethose
arises
—
—
cause the complete progress of the righteous arises therefrom, and the great female faculty (nekedih) manifested.
is
So when the opponent of the same, by whom the source of seed and procreation is spoiled, is and intent upon a way for the death of progeny is owing annihilation to its the intention is certain him^; and he is the devastating fiend^ whose will is a desire of depopulation and ruin, and by the power 8,
—
Niy^2 (demon of 'want')^ he turns imperceptibly the esteem of the very indispensable production of men from the position of wishing for sons to a creature * who is opposed to it, through whom of his
have arisen its ruin and corruption. 9. And the nature and power which are his cherishing of progeny are not suitable for receiving seed, and misrepresented (drokinl^o) by him is the accompanying evil intercourse, so that emitting the seed (shddak), in delivering // at that time into that burning place, full of stench, is to produce its death,
and no
procreation occurs.
The dupes women and
10.
with
like vice
^
the
A
turn the living seed from mingling
^
seeking for births, just as in the
of any demon, connected with a longing
free translation of
end of the section
2
The
*
M14
in
a^aj
=>
evil spirit.
has
'
to a
loito, which phrase
is
placed at
the Pahl. original.
member.'
^
See Chap.
Of
XXXVII,
the fiend.
52.
CFIAPTER LXXVII, 8-LXXVIII,
227
I.
dupes \ they shall abandon that advantage of the world, the delights (vayagano) of a son^. ii. for the
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
which,
when
it is
lation of the
;
and
certainly, that action,
from
universally proceeding, the depopu-
world must
arise,
has become and
furthered (frarasto) the greatest wish of Aharman^. 12. Such a practiser is the greatest wish of Aharman, through the demon's excretion^ of doubt iji 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 body.
Chapter LXXVIII. I.
As
to
the seventy-seventh question
that which you ask
is
thus
\
As
to
reply,
the nature of the
heinousness and sinfulness of committing adultery, a7id the worldly retribution specified y^r it in revela-
^ Such men are said to become paramours of the demons (see Vend. VIII, 102-106), as further alluded to in § 12. ^
M14
has 'seeking a son.'
Reading dahe^ vac?, but M14 has yaityAnt6, 'brought and may be right. * See Chap. XXXVII, 10. ^ Reading rikhih, but M14 has rasih, 'course.' ^
«
In
hell.
Q
2
a,'
2
DADISTAN-i DIN IK.
28
will you then direct some one to point out to us
tion,
modes ^ of
the
The
2.
and he
vicious,
is
retribution for
reply
which
known by
first
the
it ?
that
this,
is
Dahdk
illicit
is
it
adultery, heinous
used to commit, and
intercourse which
was
his
who was his mother, in the lifewho was his father, without^ the authority of Aurva^asp, who was the husband of Va
time of Aurva^T^asp^
And
3.
modes
its
^ theft
or spoliation are just as
much more heinous than other theft and 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 it is important to consider
with steadfastness the courtezan
and
teress
the bad
life
of the
adul-
and un-
disposition assuredly
she causes pillage unauthorisedly, and in he7' practice, also, intercourse during menstruation, owing to its resembling the burning of seed,
doubtedly therein
is
6,
;
a frightful kind of handiwork (dasto).
'
Mi 4
has
2
This
is
who
'
the various modes.'
evidently the
name
written
was, therefore, the daughter of
Dahak LXXII, 5. This is the name
the mother of
is
more
Udai
Bayak
in Paz. in Bd.
XXXI,
the fact of her being
;
clearly expressed in the Pahlavi text
of Chap. 3
written
Khrutasp
in Bd.
XXXI,
6,
which
is
TD
(as Udai a Paz. reading, though confirmed by the Pahl. form in Aurvafl'asp, This Au^ of TD). Pahl. the by is, to some extent,
also be read Khur(itasp, must be distinguished namesake, the father of Vijtasp, whose name became corrupted into Loharasp (see Bd. XXXI, 28, 29). * K35 omits at'ik, without,' here, but has it in Chap. LXXII, 5.
whose name can from
his
'
Without
this particle the
meaning would be who was the high-
priest of his father, Aurvaa^asp.'
'
CHAPTER 5.
One
is
LXXVIII, 2-IO.
that
this,
may be
it
2
6.
becomes commit on
that she
pregnant by that intercourse, and has to her child
29
the murdering of progeny.
^
One
that
is this,
may be
it
in
pregnancy, by
her coming to intercourse with another man, that the Hving child
which
is
in
womb
has died
that she
becomes
her
through that intercourse. 7.
One
is
that
this,
it
may be
pregnant by that intercourse, ajid the pregnancy
having given indications, through shame or fear she swallows a drug - [and seeks a remedy, and murders the child in her
womb.
may] be that a woman who is foreign or infidel, and becomes pregnant by that intercourse, gives birth to a child, and it has grown up with the child which is known to belong to the husband of the woman, and remains in foreign habits 8.
One
is this,
(an-airih) or
that
it
infidelity.
9.
The committer
of the
and grievously sinful as he who shall lead his own child from his native habits (airth) and the good religion into as to the sin which foreign habits and infidelity that child may commit in childhood he 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 ^, he is an equally vicious murderer, and is illicit
intercourse
as unobservant
is
;
defiled thereby through being the invisible causer. ^
Mi 4
has
'
(2«^ with the assistance of another
man
she has so
commit on her child of that pregnancy.' The interpolation clumsy, and does not make the sentence easier to translate. to
2
The passage which
follows, in brackets,
being evidently something omitted from ^
The contamination
of water, rain,
K35
fire,
or
is
from
M
1
4
;
is
there
at this point. eartii,
by contact with
DADISTAN-I DINIK.
2:0 Likewise,
II.
if
he who
is
woman
to
accustoms a
relio-ion
of the good
man
a
illicit
intercourse, a7id
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
On
account of the birth having occurred through illicit intercourse it is grievously connection.
12.
through propriety
sinful;
through bastard
falsity it is
is
it
sinful
and
praisezc/^r//^y,
is
\ and
it
said that a
is
over
not appointed in superintendence
any one. 13. 7/ it be done so that pregnancy does not to not occur, even then every single time
—
mention the text (az^istak) as the destruction of his
own
that
to
living seed"^
two Tandpuhars, which are regarding
the matter regarding
emission
six
it
—
it is
hundred
^
;
and
(atana-
inexpiable
is
a sin of
stirs
puhar)^ a corpse, being considered a heinous sin (see
Sis. II, 9, 50,
76,
XIII, 19).
That
1
2
procuring the birth of a legitimate child
is,
torious, but
an
illegitimate birth
3
highly meri-
Referring probably to Vend. VIII, 77-82, which states that the
voluntary waste of seed
end
is
is sinful.
is
an inexpiable
mentioned
sin, as
at the
of this section.
A
Tanapuhar (Av. tanuperetha)
sin
was
originally
one that
required the sinner to place his body at the disposal of the highbut it was not necessarily a sin priest, in order to atone for it ;
worthy of death, or mortal sin. At the time when the Vendidaa? was written, such a sin was punished by two hundred lashes of a horse-whip or scourge (see Vend. IV, 72). Subsequently, when the Vendidaf/scale of punishments was converted into a scale of weights, for estimating the amounts of sins and good works, a Tanapuhar sin
was estimated
{(^pnxf^v)
each (see
at three
hundred
Sis. I, i, 2).
The
about that of 840 rupis, or 2i-| *
That
is,
stirs {urarrip)
weight of 600
lbs, (see
of four dirhams
stirs
Chap. LII,
was probably
i n).
a sin which cannot be atoned for even by giving
one's body for execution.
Anapiahar
in Pahl.
Vend. VIII, 82.
up
CHAPTER 14.
As much on
23I
LXXVIII, II-I7.
account of the conversation as
^
the man who on account of the companionship goes unto various women, for the sake of a man's sin, and is unatoning, should his own body be also
(higar-homond) \ or not kept away from be harm should those kinds of with
defiled
bodily
refuse
another ^ even then every single time of the bodily refuse bringing harm to his own body is a sin of sixty stirs ^
and through making
his
own body
defiled
with bodily refuse is each time 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 it is a sin of six hundred ;
stirs.
be a foreign or infidel woman, apart from the sinfulness about which / have written, // 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 15.
And
if it
very numerous, and grievous to thousands of connections, and it is thereby contaminatinor to them in a fearful manner.
owing to
1 7.
this sin are
The
retribution
is
renunciation of sin in pro-
curing pardon; and the renunciation in his turning
from equally grievous disobedience ^ every single See Chap. XLVIII, 19. 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 Khor sin, originally the crime 1
2
Mi 4
wound or The weight
of inflicting a severe hurt, ranging from a bruise to a
broken bone not endangering life (see was probably equal to that of 84 rupis. *
Mi 4
^5
Reading asrA^tih as
K35.
Sis. I, 1,2).
has 'three hundred.'
in M14, instead of the aitr6ijt6ih of Possibly the latter word might be read 3-tr6iJt6ih, 'the
4
DADISTAN-i DINIK,
232
time that he 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 offspring.
Through
18.
fear of the grievous sinfulness
which / have recounted, in
case
of a child of those
who has no
of the good religion
giver of
shame ^,
keep lawfully in subjection a child who Is under control, he who is unnurtured is lawfully given nurture, and is nominated for lawfully bringing up. 19. And to turn a man
and
to
and other representations, from that bad disposition and v'lQXOw^ habit; to order next-of-kin
fear
marriage^ and
the religious rites
all
the Dva-sdah-homast
^,
(hamak
dino),
the ceremony in honour of
and the presentation of holy-water 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
the waters the
^,
to
fires'';
'^
atoning atonement for such
sins,
are extremely proper
proceedings (az^ir-farhakhtikih). away of the three nights^ referring to the Av. phrase thrityau khshapo thrao^ta, 'on the passing away of the third
passing
night/ in
Hn.
11,
i8
the three nights are those immediately after
;
death, while the soul
body, thinking over
ment of relieve ^
the angel
it
That
is
Rashnu
from much of is,
supposed to remain hovering about the and dreading the approaching judg-
sins,
its
;
but previous renunciation of sin would
this dread.
one not born
in
shame, but a legitimate
has shtr, 'milk,* substituted for sharm, ^
M14
has
'woman
of family
'
with
child.
Mi
shame.'
extending sins or bad
disposition.' ^
See Chap.
LXV.
•
See Chap. XLVIII, 25.
^
Probably the Aban Nyayi^-.
*
Probably the Ata^ Nyayij.
^
By
assisting in their support.
CHAPTER
LXXYIII,
iS-LXXIX,
233
3.
LXXIX.
Chapter
the seventy-eighth question and reply, What is the decision that which you ask is thus adotit water zui't/i the 2i'07^d Itha^ and h'm who shall
As
I.
to
:
When
man
has performed his ritual OMci does not take the prayer (va^o) inwardly, kit drinks water with the word Itha, what Is the decision about this efficacy ^ of which he takes up one half drink
2.
it ?
a
and abandons one half, how is it necessary, or consider it, and what is the sin of It ? 3. As
not, to to
him
half, of the efficacy,
half, or less than with the word Itha, what is the water and drinks retribution for this sin when he shall commit it
who
performs
and what is good in order that this sin, when he shall commit it, may depart from its source ? occasionally,
The
^
first
word of Yas. V,
i,
2
which forms the
first
portion
muttered (after the invocation) of the inward prayer, or grace, to be as translated may be portion first This before eating or drinking.
Here then we praise Ahura-mazda, who gave (or created) and righteousness, he gave both water and good plants, both he gave both the luminaries and the earth, and everything good.' This is followed by three Ashem-vohus, each meaning as follows
follows
'
:
cattle
:
a blessing be to
; is the best good, a blessing righteousness to the angel ^perfect rectitude.' After muttering these formulas, or taking them inwardly as a protective
'
it is
Righteousness
that
which
is
'
'
mutterer can eat or drink, and after washing his mouth speaks out' the spell or va^ by reciting certain other formulas
spell, the
he
'
aloud.
This chapter
muttering only
its first
refers
to those
who
mutilate the
word or words, which matter
is
va^ by
also treated
in Sis. V. ^
Supposing that
and no means
four times
this
maenae,
certain.
word, which
may be
represents the Ar.
twice read
ma'hni, but
maanae this is
by
A
^
A
DADISTAN-I DINIK.
234
As
hhn who has performed his Nabar^ ritual, word Ithd, not muttering (an dak 6) the inward prayer (va^o), and performs a ceremony (ya^to), though he does not order a ceremony of Geto-khari^^^ for himself, is the dea7id cision then about him anything better, or not does the good work of this ceremony of Geto-khari^ become just the same as M^/ of the Nabar ceremony, or not ? ^. As to him who orders a ceremony of Geto-khari^ for ^ himself, what is then his good work, and what is the value * of his worthiness when he
4.
«;/rtf
to
drinks water with the
;
does not himself perform because he orders that And as to him 6. they should perform for him ? who has not performed his ceremony, and is fifteen years
what
old,
The
7.
then the decision about him
is
reply
is
this
:
— When
?
man who
a
has
chanted the Gathas ('hymns')^ drinks water with the word Itha, if, moreover, being preservable /r^;;^ suf-
he be not a righteous one overwhelmed by
fering^,
impotence,
it is
thus said that,
when
secrate the sacred cake (drono)^
The nagbar ^
in order to con-
not possible
is
it
ceremony of a young priest, written naibar or chapter, and sometimes nonabar (Pahl. navak
initiatory
in this
naibar). 2
This ceremony, which means
*
the world-purchased,'
which, according to the Sad-dar Bundahij, the world, and one's three days,
monies
and
is
own
'
heaven
is
and by
purchased in
place brought to hand in heaven,' lasts
performed by two priests
;
the
first
day's cere-
are those of the Nonabar, those of the second are of the
angel Srosh, and those of the third are of the Sirozah, or angels of the thirty days of the * *
like
month
(see Bd.
XXX,
28
n).
Reading rat instead of la, not.' Reading varka, instead of va neked, 'female/ which '
it
is
much
in Pahl. letters.
^
And
^
M14
is,
therefore,
has
'
an
initiated priest.
from impotent
suffering.'
'^
See Chap.
XXX,
i.
CHAPTER LXXIX, 4-9.
and there are no pre-
to take the prayer inwardly,
sentations of
for the tasting of the virtuous ivith
it
righteous
of a
person, which
severely, when it is possible afid one Ashem-vohu ^' or it
is
to recite that
is
him
for
'
say 'Ashem,' he
of reHeving the
for the sake
inward prayer \ or sickness
235
to
has come say 'Itha'
possible for
which
him
to
possible
it is
and he 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 ^ But the sinfulness of him who has drunk water 8.
him
for
to speak,
word
with the
owing to
Itha, not
suffering,
is
much
the most sinful, except this efficacy of which ^^^^ have written that, having taken up ^ one half, they shall
abandon one
half;
when
for,
possessed in that manner,
is
in eating the efficacy
meal which is drop (pashan)^ which
then a chattering
it is
Every single manner comes to the
a very grievous sin in that
^.
9.
Reading va^o atofda^^agan-i nadugano, which M14 has altered to mean and if in his state of hunger and thirst/ 2 Merely the first words of the two formulas which constitute 1
'
va^
the inward prayer, or ^
*
M14 M14
has only
has 'and
'
he
is
is
(see §
i
n).
to eat.'
authorisedly to preserve his
M14 and
own
instead of
body.'
pavan,
Reading § though the reading in taking up is quite possible. ^ The sin of drayan-^uyii'nih, 'eagerness for ^
fra^, as in '
2,
'in;'
'
chattering,'
from talking while eating, praying, or at any other time when a prayer (va^) has been taken inwardly and is not yet spoken out. The sin arises from breaking the spell of the inward
which
arises
prayer (see "^
Sis.
V).
Comp. Av. parshuya and
word has been misread
Pers.
pashang, bashang.
ya^fi^n, 'ceremony,' in Sis. V,
—
3, 4,
This
which
It is unseasonable chatter for every ought to stand as follows single drop for him who has performed the ritual it is a Tanapuhar sin ; for him who has not performed the ritual il is less, :
;
'
2"?
DADTSTAN-i DINiK.
6
mouth
new
as a
taste
is
a sin of three
stirs \ and spoken Uke that word ^ which is mentioned as the
a sin of three
is
every single thing which stirs,
is
minimum. lo.
The
retribution
when, proper efficacy
in renunciation
(vunako) is
is
prepared and becomes a vestige
the prayers of three is
well perfected
of the sin of the performer.
not able to arrange
and
way
that
is
of that sin which attacks, a
it
to solemnize his
manner
in this
men
Whoever
1.
1
to entreat
is
with a donation of wealth,
Nonabar ceremony
^,
or he
is
to consecrate a sacred cake every day in the ceremonial place, to eat food lawfully, and to order the
proper maintenance of the
12.
efficacy.
The
as-
sistance of performing the proper rituals through
ordering the Nabar ceremony, and the helping existence of discharging the burden of the trouble of
me
a populous household seem to
atonement of such-like
sin,
suitable for the
through the
will of the
sacred beings.
some have
said three Srosho-y^aranams.
able chatter
is
a
Tanapuhar
si7i
;
The measure
this is
or every single morsel, or every single taste ^
The
stir
/^aranam of
^aranams,
'
is
not completed.'
evidently taken here as equivalent to the Srosho-
is
A
Sis. V, 3 (see the last note). lashes with a scourge,' is called a
the least degree of sin of which notice
is
sin of three
the value given here, in the text, to
Chap. LII,
I n).
tasting with
not 3
clear.
See
§ 4.
an
;
2,
XVI,
i, 5),
but
very likely correct, and
is
about 4! rupis, either in weight or amount (see
equivalent
The word
is
Srosho-
Farman, and is usually its amount is taken
variously estimated (see Sis. IV, 14, X, 24, XI,
2
of unseason-
where every single drop,
Itha.
M14
it is spoken meaning of this
has 'every single time
efficacy like that word,' but the
in is
chapter lxxix, to-lxxxi,
LXXX.
Chapter 1.
As
to
and reply, Concerning him who
the seventy-ninth question
that which you ask
thus
is
:
does not order ceremonies what 2.
The
which
is
237
i.
reply
then the decision
?
among
excepting those
that,
is this,
is
specially the selected religious rite (din 6)
—
of him whose ceremony
is not performed who, even though kavifig many good works, does not afterwards attain unto the supreme heaven, which is determined ^ this, moreover, is thus said, that he who
—
when he
not able to perform his ritual himself,
is
orders a Get6-khari<'/- ceremony and they shall per-
form //, can become fit for the supreme heaven (garo^/maniko) this is greatly to be commended. ;
LXXX
Chapter I.
As
to
I.
the eightieth question and reply, that
which you ask
thus
is
:
What
is
the purpose of this
ceremony for \he living soul ^, «;2^ why* ^
It is
the general opinion that
performed during the three days
if
is it
necessary
the proper ceremonies are not
death (see Chap.
after a
XXVIII)
the deceased cannot attain to the highest grade of heaven
however, denied by some of the commentators (see 2 '
Sis.
;
this
is,
VI, 3-6).
See Chap. LXXIX, 4 n. Dastur 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 Hfetime, ceremonies for three days in honour of his or her soul, analogous to those per-
formed during the three days or Srosh, ceremonies
are
after a death.
generally
Fravardigan holidays, extending twenty-eighth day of the last *
Reading
of rai, 'for.'
maman
from the twenty- sixth
month of
rai, as in
These Zindah-ravan, on the first three
ordered
to
the
the Parsi year.
M14; K35
has la 'not,' instead
DiNIK.
DADISTAN-I
238 to order it?
And, whenever one orders
2.
necessary then to order
is it
they celebrate
it,
as a good work
The
3.
and what
it,
how
is
its
is
it
how when
it,
best
great advantage
?
reply
that worship with the cere-
is this,
monial for those newly passed away, during the three days which they spend in the account \ is suitable for the discreet, just as the protection with
nourishment of those newly born,
much more
is
also
is
a truly discreet
in their infancy,
suitable for the discreet.
man through whom
there
He
4.
cere-
is
own and
monial for the three days, on account of his
and privileged
father,
well-behaved servant, it
wife, and infant child, on their passing away; and
indispensable to order the triple ceremonial of
is
the three days. This, too,
5.
is
said
where
:
it
is
not possible to
solemnize his three days, or they solemnize afterwards,
when information of
them
the death arrives ^
three days are to be solemnized as a substitute for those three. 6. For the good work of the ceremo-
which
is
by him, or
is
nial
exists
—even
ordered by him himself, or bequeathed his through consenting to it by design ^
though
it
is
thus possible that
it
will
—
whenever it comes into be conducted afterwards progress therefore he is exalted for it at his account ;
'
See Chaps.
^
M14
formation
XXIV, XXV.
has 'or ihey do not solemnize ihem, after which the inarrives,'
which
is
clearly inconsistent with the context.
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
When
a person dies
succeeding days are considered as representing the three after the '
death (see
Comp. Chap.
Sis.
VIII,
XVII, 5.
6).
days
— CHAPTER LXXXI, 2-TI. in the three days,
alted.
7.
When
comes on
and
comes on
it
that which
is
239
for his being ex-
conducted afterwards
for aiding kis being exalted in the three
days of the account, that which was conducted by him himself beforehand is more hopeful and more certain of being exalted in that position.
On
account of there being also a diminution (aito-/^ gahifl^arih) of risk about their own souls, in the event of (min zak aigh hat) their children not ordering the three days ceremonial, or it not being 8.
possible to solemnize to order, in their
it
own
at that time,
lifetime
and at
venience, the ceremony for their
is
it
their
own
desirable
own
con-
living souls,
advisedly, without doubt, and having appointed the mode of life of the three days, and also to appoint by will
him who
when both
is
to conduct
it
in the end.
are conducted, the increase of
9.
And
good works
is though the end is not proceeded with and the previous good works are commendable, and, therefore, preservatory has reached even unto the most lordly wishes.
and
not possible, or
exaltation,
10.
dren,
—
As to the man with great to whom the ceremonial of
a?id powerful chil-
the three days for
and also the progress of many good works have seemed certain, but on account of yet another way to freedom from doubt
himself at the
final
day,
he has bequeathed the conduct of the three days ceremonial, and also other good works, unto his children, in order that the ceremony for the living soul may be conducted at
effectually (frarastiha) existing,
him the angels are in triumph, the glory of the religion in the most lordly glory, and the solemnizers of ceremonial worship are many. II. Then, moreover, owing to the contest of the
the final day, with
A
^.
DADISTAN-I DINIK
240
—
demons so unjust that on the day of his passing away it is due to the uncleanness (apart^y^z^ih) which has attained unto
its full
^xt^nt^
—
all
the solemnizers
ill the country, of the acts of worship solemnized, may have become thoroughly doubtful of the wor-
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 p-reat advantage and commendableness which ainses
ship,
;
from that ceremony /(?/' his living 1
2.
The
living soul
soul.
nature of the ceremony ordered for the is
a counterpart of the three days, so
needful that at
all
times of the three days
and
it is
nights,
successively emancipative (avadtgini^nik), a cere-
monial in honour of Srosh - be always conducted, and that it proceed; and a fire is lighted in the ceremonial, and the clean ligature of the limbs is to be tied. 13. As a rule it is so considered that^ in the three days there are
fifteen'*
ceremonies (ya^tano)
in honour of Srosh, and three sacred cakes (dron)^
which are consecrated in each dawn (bam-i) with various dedications and the fourth day they solem;
the Visparartf^, the
nize
guardian
spirits
*
The
2
See Chap. XIV,
^
The
two
The at
*
'
14.
And
there
4.
following clause, about the three days, '
that
'
to
'
is
omitted in
Mi 4,
the fourth day.'
Pers. Rivayats merely say that four priests are employed,
a time, so as to relieve each other in the continuous series
of ceremonies s
(ar^ai fravarrt'o).
righteous
corpse being considered utterly unclean.
which skips from *
portion'^ of the
See Chap.
for three
XXX,
days and nights.
i.
Here written Visparea'o (see Chap. XLV, 6). Reading bon, instead of nub; M14 omits the word.
1
CHAPTER LXXXI,
I
2- 1 7.
24
and other still of good works, who have wished
are fugitives of families of the period, further diminishers^
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 (hamak dino) zV^ honour of Srosh, and the consecration of three sacred cakes for Srosh every
the third night, at
dawn
2,
day
;
and
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, on the fourth day,
supposed to order a Dvasdah-homast
is
of the righteous guardian
spirits,
and the
^
o?ie
in honour rest of the
ceremonial.
And
16.
ably
is
he
who
much more
has intended
laud-
more devout and more and for the sake of the cleansed by the Bareshnum cere-
declared as
the
judicious of worshippers;
ceremonial he mony'^,
and
IS
is
to practise other descriptions of clean-
liness as regards his
body and
clothing.
1
7.
While
performance of the ceremonial, bread made from corn which is ground by those of the good in the
^
M14
has 'there are ghostly observers of the families of the
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 period,
a small portion of the proper rites for the dead. ^ 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. XLVIII, 25. tedious ceremony of purification, lasting nine nights and detailed in Vend. IX, 1-145 (see App. IV). Its name is the Av. =*
*
A
word which commences
the instructions for sprinkling the unclean
person (Vend. IX, 48), and means [18]
R
'
the top
'
of the head.
DAZ)ISTAN-i oiNlK.
242
wine from that made by those of the good a;^^ meat from the animal^ which is slaugh-
religion,
religion,
tered in the ceremonial are eaten
ceed into the abode of
fires
^
and
;
one
to pro-
is
and of the good, and to
abstain from the rest of the other places which are
and food which is dubious. i8. And with thorough heedfulness one is to conduct and order that ceremonial in the abode of the ever-growing fire, or other fire of Varahran^; whereby his
dubious
^
that
numerous good works are effectual, and the path of 19. Concerning'' the good works is very broad. suffering of him whose capability in that which is ^
his preserving efficacy'^
who
that not he
were unwilling,
is
by
is
less,
righteous
is
incapability
it
is
thus revealed,
overwhelmed, as
it
^.
Chapter LXXXII.
As
and reply, that man who shall order which you ask is thus As to money (diram), give the a ceremonial and shall and the man who shall undertake his ceremonial I
.
the eighty-first question
to
-a.
:
^ "^
A
goat or sheep
The
fire
is
temple,
meant bygospend
in,
here.
or near, which the priests
('
the
good
')
reside. ^
Or,
var-homand may mean 'open
to choice,' but
it is
generally
used as the opposite of aevar, 'certain.'
Chap.
XXXI,
*
Sacred
^
Over the Kvciv^d bridge (see Chap. XXI, 5). Reading rai, instead of la, 'not,' here, and
«
on
fire
(see
Mi 4. Mi 4 works.
7).
vice versa further
in the sentence, as in ^
That
*
The
is,
in
good
omits the word
construction of this quotation
literal translation
from the Avesta.
is
'less.'
suggestive of
its
being a
CHAPTER LXXXI, 18-LXXXII,
243
5,
money, but has not performed the ceremonial, what is then the decision and what is
and
shall take his
;
then the decision about the ceremonial
reply
this,
is
monial not performed
come
the
?
The
2.
man who ordered
is
that the merit of a cere-
not set going, and does not
who
to the soul of the undertaker
money for it, nor even gave money for it. 3.
shall take
of the orderer
to that
him who
But, as to
orderer, since his mental meritoriousness
is
is
who the
so stead-
he gave his money, the efficacy (t fib an) of the good work, mentally his own, has not stayed away from him, because he gave money authorisedly fast that
good work
for the
the decision, then, aboiU him
;
such as about him to
whom harm
is
occurs in perform-
ing a good work for the religion.
It is said that
4.
the angels so recompense him that he does not consider
as any other
it
money given
^
harm
and as much as the good
;
for the sacred feast
and ceremonial
^
then the pleasure which comes unto his
is
much
soul, 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 guardian
as
spirits,
and
destroyed, as
much
propitiation as
would have been possible from that ceremonial and he is, therefore, overwhelmed by it^, and expi-
;
ates it in the soul. *
Mi 4
2
See Chap. XLVII,
^
K35
*
Or,
has
'
the
money given by
him,'
which may be
correct.
i.
has 'the good.'
we might perhaps read
(astari(/o),'
'
thereby
it
is
his
overwhelming
supposing astari
R
2
DAZ)ISTAN-{ DINIK.
244
Chapter LXXXIII. I.
As to the
eighty-second question ^;/^ reply, that
Is it necessary for a priestly which you ask is thus ^ that he should undertake all the religious rites man and other ceremonials, or in what way is it ? :
The
-2.
reply
that a priestly
this,
is
necessarily undertake
man
the religious rites
all
should
and other
ceremonials, because the deciding and advising per-
formers of the ceremonial, these same priestly men, well understand the merit or demerit, the propriety or impropriety, of the ceremonial.
and conductor of all the man, one is more hopeful
As
4. all
to
(hu-zivii-no) on
rites,
undertaker
is
a priestly
of their progress in merit.
man who
if
shall
undertake
he be living comfortably of our house-rulership^,
share
a
When the
religious rites
the priestly
the religious
3.
flogging, as appears probable from a passage in Farh. Okh. p. 34, 11.
I, 2,
which,
follows:
when
restored to
—Astari(/an6
its
form
in the oldest
MSS., runs as
ajkarih astaraspan snaj pavan vinas,
which may be translated the manifestation of " overwhelming " is the blow of horsewhips for sin;' assuming thatastarasp is equiva'
lent to '
aspo
aj-tar, the usual translation
aspahe a^traya,
of Av.
with a horsewhip.' ^
The term magavog-gabra
probably means
strictly
'a
man
of a priestly family,' as distinguished from a priest appointed from the
laity,
made
an appointment that seems
to
have been occasionally
former times (see Bd. Introd. p. xxxiii, note i). According to the Nirangistan any virtuous man or woman can perform certain priestly duties under certain circumstances (see Sis. X, 35), but in
would not, of course, be magavog, 'priestly, or of priestly family.' ^ Reading manpatih, instead of magopatih, priesthood,' which words are often confounded in Pahlavi, being written very nearly aUke. And assuming that hatom, if my,' stands for hatoman, 'if our;' Mi 4 has at ukhsh,' without exertion,' but hat6j-,'if his,' would '
'
be a more probable emendation, as
it
occurs in the next section.
CHAPTER
LXXXIII, I-LXXXIV,
village-rulership, tribe-rulership, ship,
and
245
I.
and province-ruler-
needful support of religion
his
remain
the consideration as to his living comfortably, and
he have no need for the stipend of rites,
then the rule for him
is
all
the religious
to distribute properly
that recompense of the sacred feast \ which
be givQwfor nizersl
the religious
all
If it
5.
be
needful
rites,
among the
is
to
solem-
for him, the priestly
—
man, as he is suitable, is not changed whereby good management is not attained and if it be needful even for his consideration of all those religious rites, his performance in the duty and
—
ministration
is
management. religious
then an approval of worthiness
When
6.
are
rites
they shall act
so, all
and
those
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^
LXXXIV.
Chapter I.
As
the
to
that which
you ask
1
See Chap. XLVII,
^
That
is, if
eighty-third is
thus
Is
it
and
reply,
desirable to give
i.
the chief priest has already a sufficient income, he
not to appropriate the fees
is
:
question
but to distribute them
among
for
such occasional ceremonies,
his assistants,
who
are the actual
solemnizers. ^
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.
DADISTAN-i DINIK.
246
excess the gift for the ceremonial luhich
in
not desirable to diminish 2.
The
reply
diminish a gift where
?
that
this,
is
//
this,
that a gift
is
the
//
is
proper not to
the gift^ for a cere-
is
monial, and the reasons for is
is
it
it
are many.
money which
One
3.
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, and not to diminish it is ^
among the and the gift
sure worthiness
the sacred feast ^
explainers.
4.
When
for the ceremonial are
supplied in excess, even that which
is
an excess of
an excess of liberality to the performers of the ceremonial, and has realized (frarasto) an excess of
gift is
good works that
is
commendable.
Chapter 1.
As
to
LXXXV.
the eighty-fourth
question
and
reply,
you ask is thus As to a gift for the ceremonial which they do not reduce, and while they give it in excess, in what manner is then its
that which
:
great advantage, is
it
and how and
possible to occur
The
in
how many modes
?
advancement of the is by so much as the gift is more fully given and the great advantage of the good work is more, and its reasons many, therefrom. 3. The desire of this wealth, which has come for the sake of the good work, is an experience 2.
reply
is this,
that the
ceremonial of the sacred beings ;
^
M14
2
See Chap.
omits the repetition of the words aigh dahijno-i.
XLIV,
19.
^
gee Chap. XLVII,
i.
CHAPTER LXXXIV, 2-LXXXV,
247
7.
of the comfortable living of the angels, by solemnizers are aggrandized, and its
great judiciousness
When
4.
is
the
proper apart from
to diminish //
;
whom
the gift y^r the ceremonial
improper.
is is
abundantly
given, the performers of the ceremonial, who, with
much
trouble annoying them, have solemnized the
A vesta
a7id chanted the
hymns
(Gathas), and obtain
the stipend of their solemnizing from the remunera-
of the solemnization, are living comfortably, thriving, and blessed. 5. And also the undertakers
tion
of
by means of the hope
the religious rites who,
all
of rightful religion, render one certain as to the
way
the distant awful placed and tempt the longers
to
for righteousness into the religion^, undertake all the
religious rites «;^^ ceremonial
^ 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
solemnizers of stipend
the religious
all
undertakers and
rites,
and a great
more obtained and observed for them
is
than for any other profession.
The
7.
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 niktar);
and,
diffusive of the religion (din 6 balij"in
like
and more
attainable,
for saving the soul ^
The
'render place
proper,
XX,
certain, in the course of time,
3).
Or,
it
may
be,
regarding the awful
(hell).'
^
M14
^
That
adds is,
'
and acquire good works.'
they are
more
diligent in
learning the prayers by
heart, *
more good
becomes wider ^.
of account (see Chap.
place
one
manner, the
propitious path of the
Referring to the ^inva^ bridge (see Chap. XXT,
5).
248
DAi)ISTAN-I DtNlK.
LXXXVI.
Chapter
As
1.
to
the eighty-fifth question
which you ask
harm of a
the 2.
The
thus
is pfift
reply
that
is this,
:
What is
and
reply, that
become
possible to
is
reduced
that since
?
tJiose tilings
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 by the ceremonial.
3.
The
sons of the
who wanted approval for the words prayed, become so much the more to be ordered a7id to be disciples
and the ceremonial of all the religious becomes more progressive. So, moreover, when they go to undertake
accepted rites 4.
;
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 dor
ras), they
stipend, it is as
and should (da^ano). likewise,
sell 5.
do not request so much
though they should buy again for their
it
As to the performers
who have
my
linen
own payment
of the ceremonial,
to acquire approval with
much
trouble and words prayed, and obtain a remuneration which, for the soul even,
is
as
little
ceremonial as though one wei^e annoyed ^
Mi 4
—
for the whereby
has merely 'since the proper donation for the cere-
monial.' '^
and ^
That
is,
both the undertakers and solemnizers, the chief
priest
his assistants.
Referring to a priest
directs inferiors to
who undertakes ceremonies and then
perform them (see Chap. LXVI,
4, 6).
CHAPTER LXXXVI, I-LXXXVII, living
the
is
difficult
—they
owing
trouble,
become sorry
the sons of the disciples shall
and they
rejoice that
for
lukewarmness
to
minii-nih) in the same profession.
it
is
249
I.
6.
enduring
(afsurfl^o-
And
even
linen for wages,
sell
possible to learn other
callings with less pains and thus they make them become lukewarm and meditating retreat i^v^zahang) from the words of fresh paragraphs con;
prayed ^ from the approval requested of the learned (a^an), and ixom. all the religious rites they tinually
should undertake /br the contented. 7.
As
to those,
moreover, who, through fervent-
minded undertaking of what
is
ordered, request less
for all the religious rites, and have not obtained'^ even that which is due to them, it is not even as though they ordered of them for the fiends l 8. And the disgrace, too, of the orderers of good works of lukewarmness is the exaltation of the profession of and its deficient progress becomes the disciples ;
the
paralysation
beinofs
of the
for saving- the
ceremonial of the sacred
souls of the
good from the
deadly one (mar).
Chapter I.
As
to
LXXXVI
I.
the eighty-sixth question and reply, that
which you ask
is
thus
:
How
give a gifty^r the ceremonial
is
it
good when they
?
prayed and prayed.' Reading ay a ft, instead of the unintelligible aya
"^
Literally
'
— DA23ISTAN-i oiNlK.
250
The
2.
reply
is
this,
that as
it
is
necessary, so
may be more advanced, and such wealth may more come that the ceremonial of the sacred beings
on to the good work, for the proper stipends of the
and solemnizers
undertakers
that they
may become
lukewarm as regards the accompanying proprieties, and thereby diligent in performing them and there is not in if^ an express connection manifested with different work, and with that which has proceeded from so many previous ^ood people, I deem the introduction of it^ more expressly better.
less
—
Chapter I.
As
we tion
the eighty-seventh question
to
you ask
that which
LXXXVIII.
is
thus
:
As
and
reply,
family householders
of the o-ood relig^ion of Iran, before each celebra-
of
all
the religious rites with holy-water ^ which
they have provided in the land^ of Pars, have then always given for it a gift of 400 dirhams, or 350
And now
we should be needy, when we deduct something from the 400
dirhams^ at
least.
2.
if
dirhams, or from the 550 dirhams, of the gift for them, they would then not accept it from us, and
speak thus
' :
we do not®
Less than 400, or than 350, dirhams
accept.'
3.
BiU
there are needy
men
^ The gift. ^ See Chap. LXVI, 17. ceremonial. Reading bum, as in IM14, instead of the barmano, 'son,' of K35. ^ About 140 As in or i22\ rijpis (see Chap. LII, i note). Chap. LXVI, the actual value of these sums of money depended upon the price of the necessaries of life in the ninth century. ^
The
*
®
K35
repeats the negative, but whether this
intended to intensify the negation,
is
uncertain.
is
a blunder, or
— CHAPTER LXXXVII, 2-LXXXVIII,
who always come '
themselves and speak thus
to us
For 350 dirhams we
25
7.
will
always twice conduct
I
:
all
and ceremonial with holy-water
the religious rites
such as those which you have always ordered before 4. Would a needy one, 400 only order us.' apart from the priestly men who always say that
for
;
they are not, be authorised, or not 5.
The
reply
this,
is
that
the
your predecessors have given a dirhams, for
all
?
priest
to
zvhom
of 400 or 350 the religious rites with holy-water, gift
proper to consider particularly virtuous and faithful, when there is nothing else aboiit him, on is
it
account of which he
is
otherwise.
6.
A
celebration
of all the religious rites with holy-water, in which and ]ust accordthey shall use four pure animals^ ing to the teaching of the high-priests they present
from one animal and one holywater and the offering of holy-water unto the fire whose holy-water // is, and bringing it on to another fire apart from that holy-water, and the ceremonial every single
to
fire
—
by agree-
cleansing of the holy-water they maintain
ment
in
thy name, the superiors solemnize with
approval, faithfully, and attentively
;
and
the remu-
neration of 350 dirhams would be a balancing of when they conduct the religious rite at the place
of undertaking
it,
and when
regards a distant district 7.
In Artakhshatar-gadman
^
Sheep or goats.
^
The Huz. form
shir
'^
it
is
That
^,
is, it is
within
a
of Ar^ashir-khurrah, the
son of Papak, the
first
undertaken as
^.
fair
my memory,
average charge.
name
Sasanian king, to the
given by Ar^acity
and
district
of Gor, subsequently called Piruzabad (see Noldeke's Geschichte der Perser und Araber zur Zeit der Sasaniden, pp. 11, 19), about seventy miles south of Shiraz.
dAdistAn-i dinik.
252
who would accept less than 300 dirhams^ made a memorandum (farhang), to keep
they it
for in
remembrance that 350 dirhams for all the religious rites performed was to be the rule declared by those of the religion in Artakhshatar-gadman. wise, the glorified Atur-frobag
who was religion,
-,
Like-
8.
son of Far^khuza^^,
the pre-eminent leader of those of the good
decided in the same manner.
9, And now, too, they always conduct those rites 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, and in hope of obtaining more employment,
always diminish their demands, and through deficient remuneration always become more needy, more importunate, and ration
more moderate
and, in the course of the
;
and
resources
requesting
religious rites, the labour
remune-
in desiring
the
employment of
charge
of
the
all
and endurance of
disciple-
ship are exhausted. 10.
And
as to
him who undertakes
to conduct all
the religious rites twice for 350 dirhams,
if
he be
properly working <3:;^i/ thoroughly reliabley^?/' the 350 dirhams ivhich are always given him for the cere-
monial of
the religious rites
all
—just
would always undertake them once religious rites are conducted
^
About 105
^
The name
like those
— and
and secured
work
in its present form.
is,
on
He
fifth
lived after the
books of
Muham-
of Persia, and probably in the eighth century of
the Christian era.
That
twice,
rupis.
madan conquest ^
the
of an early editor of the Dinkar
from various religious writings form the fourth and that extensive
who
all
52 1 or 42 rupis.
CHAPTER LXXXVIII, 8-1 4.
253
account of the merit due to the continuous cere-
monial of the sacred beings ordered of those
who
rites twice \
But as
take bid
11.
it is
more authorisedly
solemnize to
all
the
religious
him who would under-
the religious rites twice for 350 dirhams,
all
not able to conduct them unless he puts to
is
may
some of his own wealth, so that the progress
it
be acceptable to
repetition,
him as they conduct them through
he should not undertake them owing to
the reasons written since
it
tends
another chapter of ours
much more
And more
12.
in
like
^,
to neediness.
unto the
ancient
sceptics
(vimanako) have become the disciples, among disagreement and enmity are produced, as is written in the same writing (khadu-gun namako)^; and, owing to admonishing words, these
whom
become enviousness and maliciousness unto the disci-
and trouble and disagreement less becoming among you and more contentious about you.
ples,
13.
And
at
the
time in which a
great stipend
contended with him through whose and abundance of stipend their conflict
existed, they
greatness
was caused, one with the other, through envy and now, too, they aways squabble about his deficient stipend, by which they will tempt them, on account ;
of
its
ing
inadequacy, for the sake of a
life,
as
was shown by
chapter*.
14.
When
employment in the ^
This
2
See Chap.
* ^
of
is
rites
also stated in
metaphor
for preservin
those who, through
the other
need of
^religion, or the recitations''
Chap. LXVI, 32.
LXVI, 24-26. See Chap. LXVI, 28, 29.
It is
my
way
^
jbid.
uncertain whether these are the correct technical meanings
k6sh and dor.
DADISTAN-I oiNlK.
2 54
which are its wisdom, would at once produce enmity, and the friends of reHgion, are for each of two sides, important to look to the procuring of forgiveness, kind regards, and the progress of the elect (pasandakano) in the duty of the faithful.
it is
Chapter 1.
As
to
LXXXIX.
the eighty-eighth question
that which you ask
is
thus
When
:
a
and
man
reply,
resolves
In the summer ^ time I will go into Pars, and will give so much money for the high-priesthood, on account of the fires and
within himself thus
'
:
other matters which are as greatly advantageous,' though he himself does not come into Pars, bid
money according
sends the
it,
the great
who send
priests
^
—
to his
unto the high-priests
excess of
that,
in
intention, or in
— so that he
like
is
excess of that unto the high-
as the benefit
is
greater which
more maintained, they may provide for the of every kind and other matters, is then his
fires
pro-
ceeding of sending to Pars, for that purpose, a or not 2.
is
sin,
?
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
and not
avoidable,
^
Assuming
2
Mi 4
when
that
omits
which is excited really no possibility
in suffering
there
ha man
this phrase.
is
stands for
hamino.
CHAPTER LXXXIX, I-XC,
2.
whom
of his travelling himself, any one
255
he sends
in
more particularly on that account, is not acceptable by the approval of the angels who have realized the affliction in his good thought, but the good work is to be eagerly well-considered. 3. Good gifts, and every office (gas) about good works which it is possible to perform, are what are commendable in the well-housed man that is not able to work himself^; they are avoidable by him when not of good race, and are not indispensable for him whenever the good work Is not announced. 4. When able to manage it himself it is better and when his place,
;
otherwise, his appointment of a faithful person over
and
preparation,
its
his
accomplishment of the work
of selector are expedient.
Chapter XC. I.
As
to
the eighty-ninth question andv&^ly, that
which you ask is thus Who, and how many are they who are without the religion (adinoih) but are made immortal, and for what purpose is their im2. Where is the place they, each one, mortality ? possess sovereignty, and in the place where they :
possess sovereignty are there people of the good religion of every kind, or
sacred
^
M14
fires
^
and
is
appointed
adds, 'he longs for
important and virtuous
how
is
are they
;
worship, or
Literally
'
fires
how
is
good giving and good consideration; ;
he when able to do
it
'
but the sentence
hardly grammatical. 2
are there
of Varahran
'
(see Chap.
XXXI,
7).
DADISTAN'i DINtlC.
256 it
and
;
for
sovereignties
The
3.
what purpose
each one
is
of their
?
reply
this,
is
that the immortal rulers of
Khvantras \ are said to be Yo^to, son of Fry^n^; the vesta
region of glory,
the
seven: one
is
A
name
of one is Yakhmayui^a^f^, son of the same Fryan the name of one is Fradhakh^to, son of the Khumbiks*; the name of one is Ashavazang, son of Porudakhstoih ^ one is the tree opposed to harm^; ;
;
^
The
supposed
and
central
be as large as the other
to
The name
XI, 2-6). ^
one of the seven regions of the
to contain all the countries best
is
known
earth,
which
is
to the Iranians,
six regions put together (see Bd.
here corrupted into Khvanairaj.
Av.Yoijto yo Fryananam of Aban Yt. 81, Fravar^in Yt. 120, to explain ninety-nine enigmas propounded to him by the
who had evil
Akhtya.
In Paz.
this
name
is
corrupted into Gojt-t Fryand,
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
among
the
(see § 8, note), but is ^
No
AV. He XXIX,
immortals mentioned in Bd.
one of those specified
doubt, the Av.
not included 6,
and Dk.
in Byt. II, i.
Ashem-yahmai-ujta
which be blessing') who precedes Yoi^to
is
5,
('righteousness for
in Fravar^in Yt. 120.
Asam-i Yamahujt of Bd. XXIX, 5, who is said to reside Naivtak but he is not mentioned in Dk. The names Yakhmayii^a^, Fradhakhjto, and Ashavazang are written in Pazand, which accounts for their irregular spelling. * In Dk. Av. Fradhakhjti Khuwbya of Fravar^fin Yt. 138.
He
is
the
in the district of the river
;
is said to be ruler on the Naivtak waters, but in Bd. he is called Par^adga ^t^embya residing in the plain of Pejyansai. ^ Av. Ashavazdang the Pourudhakhjtiyan of Aban Yt. 72, Fravarfi?in Yt. 112. He is the Ashavazd son of Pourudhakhjt in
he
Bd., ^
and
and
is
said to rule in the plain of Pe^yansai in
The many-seeded also in Airan-ve^,
posed
to
sit
and shake
tree, said to
grow
in the
Dk.
wide-formed ocean,
on which the Saena bird (simurgh) oflf
is
sup-
the seeds, which are then conveyed by
who rains them down on the earth with the water hence the growth of fresh vegetation when the rainy season commences (see RashnuYt. 17, Bd. XXVII, 2, XXIX, 5, Mkh. LXIL 37-42). the bird K-^Tixxos to the waters gathered by Tijtar, ;
\
CHAPTER one
Gopatshah
is
^
;
XC, 3-6.
and one
Is
257
Peshyotanu
who
2,
is
called after the A'itravoko-miyano ^
The
4.
reign of Gopatshah
over the land of
is
GopatoS coterminous with Airan-ve^^ on the bank (bir) of the water of the Daitth ^ and he keeps watch over the ox Hadhaya^^ through whom occurs the complete perfection of primitive
illustrious
5.
The
Kangde^' ^ and he resides Kangde^ which the noble Stya-
reign of Peshyotanii in the
man ^
is
in
formed through his glory, he who is called the erratic youth ^^ of the illustrious Kayanians. 6. And through his powerful spirit arose increase 1- among of cultivation and the ruler Kat-Khusrot the hio-hest of the mountains in the countries of ^°
vash
^
Either a
XXIX,
(see Bd.
or son of Aghrera^^, brother of Frasiyaz' of
title
5,
XXXI,
He
20-22).
according to Mkh. LXII, 31-36. 2 Here written Patshayotanu, but he
'XXXVII,
is
is
Tur
a righteous minotaur
the Peshyotanu of Chap.
36.
The A^'atru-miyan river in Kangdez (see Bd. XX, 31). Which is a non-Aryan country according to Dk., but Bd.
3
*
(XXIX,
5) calls
it
'
the land of the Saukavastan,'
and Mkh. (XLIV,
24-35, LXII, 31) places Gopatshah in Airan-ve^. " See Chap. XXI, 2. ^ Av. Daitya, a river which flows out of Airan-ve^ (see Bd.
XX,
13).
See Chap.
^
XXXVII,
99.
Referring either to the complete peopling of the earth by emigration on the back of this ox in ancient times, or to the immor^
tality
produced at the resurrection by tasting an of this ox is one of the ingredients.
the
fat
®
A
of which
settlement east of Persia formed, or fortified, by Siyavash
(see Bd. 1"
elixir,
XXIX,
See Chap.
10, Byt. Ill, 25).
XXXVII,
36.
" Or kang-i raftar may mean dently an attempt to account for the
kang(" youth").' The son of Siyavash
'jaunty youth;' but
name Kangdea
as
'
it
is
evi-
the fortress
of the 12
[18]
(see
Chap. S
XXXVI,
3,
Bd.
XXXI,
25).
DADISTAN-i DINIK
258
and TOran the purity of great glory and the recital of the Iran
;
the sacred
The
^
of
liturgy exist there,
^;2^ the practice of religious rites (din 6) 7.
fire
is
provided.
custom, also, of him (Peshyotanta) and his
companions and coadjutors (ham-bar), in the appointed millenniums, is the great advancement of religion and good works in other quarters likewise ^. But, secondly, as to the whereabouts of the 8. of which places which are theirs just like his there is no disquisition by me, this also is even owing to my not remembering ^
—
—
^
Literally
^
He
is
'
fire
of Varahran.'
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. Ill, 25-42). ^
In the detailed account of the contents of the Suf/kar (or
Nask, given
StU(/gar)
part of
its
in the ninth
book of
fifteenth fargar^? is said to
the Dinkar^/, the latter
have been
'
on
the seven
immortal rulers who are produced in the region of Khvaniras, and also about the determination of their glory,
of their assistants and living
and the goodness,
sovereignty in both worlds.
too,
The
opposed to harm is on Airan-veg' in the place of most exca(freh-niganan ?). Gok-pato is in the non-Aryan countries. Peshyotanu son of Vixtasp is in Kangdez of the hundred-ribbed shape (safi?-dandak6 kerpih?), in which a myriad of the exalted, who wear black marteny"«r (m u n siyah samur yakhsenund), are righteous listeners out of the retinue of Peshyotanu son of Vijtasp. Fra
tree
vations
over the most manifest
Barazd the causer of
(khai-t-tomagag?) of Kai-Khijsroi,
who produces even an advance
Mazi/a-worshippers, and
my
good
among uplands, the plain of Pe^inas. And of the father-in-law's race the famous Vijtasp is he who is called
strife.
-aX^o
il
;
and who gives
practices further blessings, so that the world maintains
doings with benedictions. Perfect In
of thy religion of the
understands about
this list
is
my
the excellence of righteousness.'
of the immortal rulers of ancient times, the names of
Barazd and Kai-Khusroi are substituted
for those of
Yojto and
CHAPTER
XC, 7-XCI, 4.
259
Chapter XCI. 1.
As
the ninetieth question
to
which you ask and with what
The
2.
is
thus
prepared
is it
reply
From what
:
this,
is
and
reply, that
the sky made,
is
?
the
that
sky
dome
a
is
its inside and whole wide and lofty width and boundaries (^khyakiha), besides its
(gar^fun),
;
material existence, are
stones the hardest
grandeur of like those
stone
the
of light, of
all
and the
and most beautiful and even its internal bow ^ are
^
;
its spirit
of mighty warriors arrayed.
3.
And
that
material of the sky reached unto the place where
promise-breaking words exist ^ and was without need of preparation as it is said of places such as ;
—
—
where wisdom is a witness about them that which is not even itself a place, and its place does that not yet exist, is without need of any preparing*. existing things, and they 4. The light is for cherish a faculty (niyuih) of motion also of two
those
Yakhmayuja
in our text.
and, possibly, the Av. ^
'
The same
Barazd
is
the Ibairaz of Bd.
Berezyarjtiof
XXIX,
6,
Fravart^in Yt. 10 1.
notion as that indicated in Genesis by the word
firmament.'
The rainbow. Probably meaning that the sky extends downwards, below the horizon, as far as the second grade of hell, that for evil words,' 2 3
'
Duj-hukht (see Sis. VI, 3, note). * The word divak, 'place' (zivak of Naqj-i Rustam,
but traditionally
in the Sasanian inscription
pronounced ^inak), seems to
be here taken in the etymological sense of zivak, that
The
place.'
is,
text refers to the period, in the beginning,
'
a living-
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.
S 2
260
DADISTAN-i DINIK.
and that of movables^; mentioned about thought ^ and immo-
kinds, that causing motion
as mobility
is
Immovables are not moved, while movables are moved by their power of movement and those movables, that about material things.
bility
5.
;
way
causing motion, are afterwards themselves a
moving
secret cause of motion,
motion
is
and then a cause of
not moving the movable, since
of itself
ment
not
Just as the force (kunii"n6) of a move-
6.
exists
it is
movement
incapable of causing motion secretly by
and does not become
a force
;
only then
declared by wisdom, that the causers of motion have been the causing of motion by force before movement, and, being unmoved, they are subsequently made to move by the force later on, the causers of motion have to cause motion, by their power of causing motion, in the non-causers of motion, from which it is certain though the force of it is
;
a movement exists finally,
that zvhich
it
is
does not become a force but, prepared with a source of acti;
becomes unmoved. 7. Natures without need of the trouble of a preparer are distinguished from such where movement
vity^, before force,
;
occurs through every force, the championship of a
—
made to move except, indeed, of that whose force, when it is unmoved by other force, is its own is unmoving and thirstless *. 8. It position (gah) not
—
M14 has 'movables rt«^ immovables' instead of this clause. Perhaps we should read 'the spirits,' by inserting an additional medial stroke in the Pahlavi word. '
^
^
Reading tiakhshinikiha, instead of the
The
shtikiha. in the
mazes of
unintelligible tijkh-
author has so nearly lost sight of his argument
his verbiage that there is
some uncertainty about
the translation of this paragraph. *
That
is,
the guardians of a place exposed to
all
attacks (as
CHAPTER
XCI,
5-10.
261
was restored immovably when
there was an approach sky of that actual contender for the place, the
to the
and the sky
fiend,
zvas
shaken by him
with the sky were arranged so all
for connected
;
many
resources, dignified (afranki^^)
by
possessors of their
own
all-
powerful position and that well-operating, mighty,
undrawn bow\ righteous a?id well-discoursing (hiifravakhsh), and many good spirits, gloriously co9.
For
when
it is
operating for the preparation of the sky. that which
was not even
itself
thus henceforth really a place,
paring
;
and,
in
a place
place, with the material of the
m
is
preparation
the
2,
want of pre-
of that
sky
visible
^
mingled that
is
who made its existence a seeking for principle and seeking for intention, drawing up from below and drawing down from triumphing, powerful spirit
above, so that through that seeking for principle
it
becomes a concord, the resting-place of united champions, and unadmonishable through that power of seeking for intention it be
;
such as this
the will of him, the creator of
10.
And
shaken
in
it is
all
if,
indeed,
goodness.
summarily that the sky zuas the period of disturbance and restored is
it
with trouble
said
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 prepared by themselves *, and their nature and own
the sky
is
supposed
be always on the
The rainbow
to be), unless
it is
a stronghold in
itself,
must
alert.
reading atan^ darun. That is, 'a living-place' (see § 3 n). ^ Reading di
2
;
DADISTAN-{ DIN IK.
262
Strength are approving the trouble of preparation, it is not moved \ except by the creatures of Ids will,
a will which
is
subduing.
Chapter XCII. 1.
As
to
and Of waters and
the ninety-first question
reply, that
and which you ask whatever water is good, is Arekdvisur the greatest (mas), or some other water or good river; and, again, where is the place of Arekdvisilr ? 2. The reply is this, that it is the water of Arekdvisur and what has gushed from Arekdvisur is as is
thus
:
rivers,
;
mass as all the water in the world ^ except the Arvand^; within the wide-formed ocean ^ it is dominant over the thousand cascades (p ash an) and thousand lakes of the waters, and its place is most renowned throughout the spheres. 3. There flows
large a
"^
the water of Arekdvisur in a forest, the source of all seeds, whereby the species zvhich plants possess are assimilated (ae^funagi^o) by
existences of
all
medicinal plants.
it,
and healing
kinds are mingled with it from 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). is, when afterwards prepared as a dwelling-place the sky unmoved by evil beings. remains 2 SeeChap. 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 ^
That
earth "
is
within
it.
Compare Yas. LXIV,
A
17,
Aban
Yt. 4, loi.
CHAPTER
coming of healing
XCII, 1-6.
purifying water
to the
the nature of the existences which
then the nature which
it
263
it
acquires,
thus acquires for
the water draws up by the power which
water to 5.
is
Hke
is
its
and own
drawing
itself.
The water
of Arekdvisur
flows even to the
on Alburn: \ and
is
summit of the
star station during
the coming of the healing of purification, even unto
Hukhir the its
flowing
Albur^',
lofty
is
2,
all-gorgeous ^/^^ brilliant
effected
Mount
Aus,hinrt'um
of the wide-formed ocean.
*,
6.
;
thence
summit
into the lake of a
^
to
which is in the middle And from that flowing
of waters that destined river, the utter destruction of of a dawn by (pash-pashano) it extends through the seven regions of the earth, and from it arise the growth of their plants and the coming of
every night, comes on
in the light
;
the sprinkling of spray
the healing of purification
;
that which
is
called a
drop (srii-k) of the primeval creatures being a particle (a ham) of
^
The
water of the bulk of a horse
^.
chain of mountains supposed to surround the world and
XX, 3, Bd. XII, i, 3); owing to its summit must flow downwards to reach
reach to heaven (see Chap. height any water from
its
the lowermost grade of heaven, called the star station. ^
Av.
Hukairya berezo,
the
XXIV,
17,
precipitated,' instead
of
Hugar of Bd. XII,
5,
probably a western summit of the mythic Alburs. '
M14 and
J have
nikuni-aito,
'is
uni-ait. * The Av. us Hindva^?, 'up the Hindva,' of Tutar Yt. 32, a mountain summit where the clouds gather; it is the Ausindom mountain of Bd. XII, 6, XIII, 5, said to be of the ruby material of In Bd. XIII, 4 the lake is said to be on the summit the sky.
of Hugar. ^
Referring to the term
Haftan Yt. 13,
aspo-kehrpa
Tij-tar Yt. 8, 46.
applied
to
waters
in
;
DAZ)ISTAN-I DINIK
264-
Chapter XCIII.
As
1.
to
that which
the ninety-second question
you ask
is
thus
Ti^tar^ seize the water?
From what
;
How
does
and
reply,
place should
pass into a
it
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 it on ? How does this always happen with the hail and snow, whenever hail and cloud,
snow occur and snow 2.
The
And who
?
can force away that hail
?
reply
is this,
that the high-priests have
thus said, that Tii"tar seizes a place which '
abysmal' (varunak)^ that
tion in the ocean,
the last place of
is
and there
its
filtra-
are no removal of
kind and causing rain from any other place. the cause of
called
is
(the rain's) establishment
3. is
any
And
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, a7id in larger masses, well-soaring from the rivers and one is that luhich blows with the power of the well-operating wind, and the blowing of the great united breath (ham-vae) and strength of the com:
^
The
angel
who
is
supposed
to
produce rain, being a personifiHis production of rain and
cation of the star Ti^tar or Sirius. conflict with the
demons of drought and thunder
are detailed in
Bd.VlI, 1-13. ^
Assuming
V airy a, a term
that
the
which
of the ocean in Yas.
is
word
is
meant
as
a translation of Av.
applied to the depths or depressed basins
LXIV,
17, 18,
Aban
Yt. loi,
Zamyad
Yt. 51.
CHAPTER
XCIII, 1-7.
265
munity (/^andigdnoih) of spirits ^ from the fullyperfect distillation (pilr-hu-zuhigih) of the mighty ocean to the upper regions, 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 where
there there
is
is
necessity for
when
a necessity y^r
no necessity it it
;
//,
from
to divert //
and so long as
(the cloud) discharges.
there
is
a
And
5.
a necessity and it causes rain, and the for no more acquisitions of water, and the advantage is the effect of water upon the place, and it distributes it to the existing rivers for the use of the sea, and it causes rain again, it thereby produces even new water, new flowing, new coming of there
necessity
is
is
new growth, new golden colouring new purification to animals, new procreation, new proper breathings for other creatures, new dawn, and new things of that description. 6. The thriving of the world makes the advantage and perfection of the good creation increase and, healing to plants, to lands,
;
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, are aided even for 7.
And
07ie
it is
said labours
gloriously destined.
Tii-tar in seizing the
water should seize
upon the great strength of the wind of whirlwinds (garrt^inakan), which is figuratively (minii-nik) the dragging and blowing that follow the whirling a7id the purified water Is expanded and carried up aloft ;
to the higher regions of the atmosphere, just as that
^
Altering
minij-no, 'thought,' into 'spirits' by inserting an
extra medial stroke, as in
M14 and
J.
— 266
DADISTAN-i DINIK.
which
is
seen where
it
reaches up with the heavi-
ness and weight of earth, and then
is
discerned in
accompanied by the dragging of the whirHng wind which would carry it afar to settle it (the atmosphere) like that which is owing to dust is called Andarvae ('the intermediate air'), and the wind is a 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 the
plain
^
;
"-
plain.
9.
And
as in the midst of a plain a
whirlwind of wind
is
expanded
into the
medium
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, one 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 Tii^tar's control of the work is blown up, both by the well-characterised water-drawing power, and also by the force of various kinds, the dragging, and upward blowing of the winds, into the atmosphere and thence it rains the complete rain, as they have recounted from observation and much ;
—
;
evidence.
full
The demon who
II.
and
the
drives ^
glorious
resists the doinf^s of Ti.9tar
Tii-tar,
meeting him, properly
back such improper resistance
of his
is
Referring to the frequent small whirlwinds, sweeping up the
dust,
which accompany every complete change of wind
in
climates. ^
—
K35
omits the
first
two
letters
of a fr a," 'dust,' by mistake.
dry
CHAPTER
demon of
a
name
the
preted as 'the
He
12.
8-14.
XCIII,
of
Apaosh
destruction
26"]
\ which
is
inter-
(ap-aosh).
of water'
moreover, with the uppermost
contends,
and lowermost water and desirous of its destruction that demon contends at three periods first, for the ;
:
non-existence of rain into a cause of
secondly, for converting
;
damage
to a place
the place of producing struggling
The
3.
1
is
like a tree
it
;
and
with advantage
(vano) which
seizers of the feminine
^
is
it
thirdly, at ;
set
and the moving.
pure water are
a benefit for the existences of the whole world and the formation of rain, and the triumph and ascen;
dancy of Tktar
over
demon, through that due to the creator the archangels who have the
seizing (falanih) of water, are
who
strengthens him
him
assisted ^
and
the
^,
religious
the worldly beings
who
who
reverence him,
glorify him.
properly do the archangels propitiate him,
14. Very and man-
kind promote the strength and power, which are
engaged about the business, by glorifying and
in-
voking the good spirit who increases them in consequence of glorifying and worship, and through which
Apaosh a,
demon
of drought, who, in the form of a Tutar Yajt to fight with Tii-tar in the ocean. Here his name is written Apahosh, but see Bd.VII, 8-12. ^ Reading ma
Av.
black horse,
is
the
said in the
'
DADISTAN-i oiNlK.
268
arises that advantageousness
to that benefit this
^
of his
— which
the benefit of every one
is
owing
else
—
for
advantageous business.
And
15.
seize
Tirtar shall gradually
upon the water
(pa^manikiha)
to distribute it 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, Ti^tar, through his own bestows the prepared apportionments of the whole production for the advantage of the
liberality,
creatures by the will of the sacred beings, and
makes
And
through that which he shall purposely seize to distribute suitably he distributes the water purified, he moistens the pleasant existences of animals and plants and spares ^ the polluted, he 16.
it rain.
provides for the thirsty ^ he causes harm to the dye-like bloody one, and he makes the world thrive.
When
17.
liberality
yNiA^-sprcad
that
of
his,
the
is from the pure, healing water which he shall thus seize gradually and with just apportionment, a7id when through that acquiring of
production of rain,
water-seizings the rivers, springs,
and oth^r
existences
(shavandagano)
are well-expanding, and even the
diminution which
is
owing
to the wasting (airikh-
tagih) of rivers and springs does not occur thereby, // is thus, too, the lordly, by a law (da (^6) moderate
—
and varied if the regulation (gun) is to reach away are as much contributing, as from the region
^
—
Reading su^fakih instead of
M14
has nadukih,
2
Or
3
Mi 4
'
1
yii^akih,
'
which
benefit.'
(bakhshe^o). and J have 'he causes the
'forgives'
thirsty to drink.'
is
unity.'
CHAPTER Tii'tar
by causing
is
I5-XCIV,
XCIII,
269
I.
and the
rain for the region
many grades
good, to the aggrandizement of the
^
creatures ^'
and the replenishment of the region and
Chapter XCIV.
And^
I.
those of the primitive
of those acquainted with the sidered, that in the spirit of ^
Or
^
Reading dam, as
The
'
to the great
the ancients
faith,
religion
thus
^,
con-
(ahvo)^ there
life
is
aggrandizement of the grades.' in
M14
and
J,
instead of
gadman,
'glory.'
chapter appears to break off here, without any reference to
the queries about hail
and snow
;
but
is
it
if
any portion
folios in
some older
uncertain
of the work be here omitted (owing to loss of
MS.) because the author does not always reply
may
questions, as
be noticed
in
Chap.
XXXVII.
however, for supposing that some of the text
Chaps. XVII, 20, XVIII,
allusion, in
2,
to all clauses of the
is
One
reason,
here lost
to a chapter
is
the
no longer
extant in Dd. ^
The
eleven sections of this chapter are quoted from the
first
beginning of the sixth book of the Dinkar^/, which commences as follows
:
— The
Auharmas^
propitiation of the creator
'
the benedictions of the religion of Ma2<5?a-worship
;
the settled decision of those of the primitive faith.
The
is
is
even in
this, too,
was
sixth book
on a compendium (vasang) which was prepared by those of the
primitive faith to maintain about the sayings
Maz^a-worship
of the religion of
;
and then proceeds as in our text, with the variations 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.
been was
At any
in existence in
All
written.
rate they its
the
show
must have
that the Dinkar
present form before the Da^/istan-i Dinik
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.'
^
Dk. adds
'
of men.'
DADlSTAN-i DINfK.
270
who ^ holds fiend who stops ^
a thought and one appointed tion (gas), an(^ there
and
a
thought there
in the
holds the position, the
is
way^
and
a
is
the
way;
word appointed which
there
is
a fiend
In the spirit ofXxie'^
2.
the posi-
is
who
stops
a thought
and
Spendarmart^^ ('bountiful devotion') holds the position,
and the
fiend
Taromat^
('scornful thought') stops
word and Ard"^ ('the righteous') holds the position, and Vareno ^ ('lust') stops the w^ay; in the word is a deed and Dino ^ ('religion'), the good, holds the position, and self-conceit the way;
in the
^
Dk. has
2
Literally
which
'
'
is
thought
is
a
appointed and,' &c.
holds.'
^ It is evident from the context that something is omitted here, and Dk. supplies the following: 'and in the word there is a deedy^r the appointed position, and there is a fiend who stops the life is a heart (valom) fl7Z6^Vohuman And in the spirit way. ("good thought ") holds the position, and Akomano ("evil thought ") and in the heart is a will and Srosh (" attention ") stops the way holds the position, and Aeshm (" wrath ") stops the way.' It seems
—
^
;
probable that the author did not
of
mean
to quote the latter sentence
this passage. *
Dk, has and
^
The
'
in the will.'
who
a personification of Av.
spe«ta
armaiti, and has special charge of the earth and virtuous
women
(see Bd. ^
I,
Here
demon
XXX, ^
female archangel,
26, Sis.
written
XV,
is
20-24).
Tarokmato (Av. taromaiti); he
title
of the female angel Arshi^ang or Ashijang
(Av. ashij- vanguhi, 'good rectitude'), whose
25th day of the Parsi month (see Bd. XXII,
*
25,
also
name is given to 4, XXVII, 24,
the Sis.
4).
'desire,'
personified
as
a
demon
(see
Bd.
25).
daena
personified as an angel whose name is given to month and 24th day of the month of the Parsi year, and coupled with the names of olher angels to form appellations
Av.
the tenth is
XXIII,
Av. V arena,
XXVIII, ^
the arch-
29).
Av. areta, a
XXII,
is
of disobedience, also called Naunghas (seeBd. XXVIII, 14,
CHAPTER
(khu^-doshagih)
27I
XCIV, 2-5.
stops the way.
We
3.
men
of
all
descriptions have to become very 2 cautious that, while we do not desist from that way ^ we do not go on to the way of the demons and fiends'^. 4. For the struggling of men^ is in these three*' ways and paths and 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 (^alita) of himself, except when he shall do that which the fiends order him ^ And this, too, was thus considered by them, 5. 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 how to utilize the advantage ^2 of that happiness which has occurred, and 1
;
not suffer vexation on account ^harm which has not occurred and that intellect only is good which
shall
13
;
and 23rd days (see Bd. XXV, 3, 11, 20, XXII, 8, 15, 23, 24, XXIII, 4). Dk. omits the epithet good.' ^ it also places Dk. omits the words of all descriptions
for the 8th, 15th,
Sis.
'
;
'
'
§
3
after § 4. 2
* ^
Dk. omits 'very.' Dk. has go after the '
^
Dk. has 'from the way of the
angels.'
fiends.'
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, Dk. has comes then to the hands of the fiends.' Dk. then proceeds with § 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
12
Literally
'
for '
" Dk. omits
itself.'
to eat the
fruit.'
^'^
'
thoroughly.'
Dk. has does.' '
272
DADlSTAN-i d!n{k.
understands that
it
it
does not understand that which
does not understand.
And
was thus considered by them, that one is to become a friend of every one, and ^ also, bring them on into this is thy nature ^ 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 6.
this, too,
^
;
;
is
thy soul
^.
And
was thus considered by them, that, when ^ one shall do even that which he knows that is disobedience, and disobedience to be sin when one shall not is the nature of the adversary do even that which he knows to be a good work, that is cupidity (varenoikih), and cupidity is the wisdom of the adversary ® a)id when one shall do ^ even that which he does not know to be a good work or a sin, until it comes fully to his knowledge, 7.
this, too,
'^,
;
;
'^^
Dk. has
*
Or
'
it is
the becoming.'
Dk. has wisdom.' substituting and this, ^
'
too, Dk. omits this clause, was thus considered by them.' * Dk. has do thou produce.' ^ 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 ^
'
through.'
'
'
:
—
'
o)ie should perform good works.' Reading amat, instead of mun, 'which,' in all three clauses Dk. omits the word altogether. (see Chap. LXII, 4 n) ^ 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 Mi 4, J, BK, and the oldest MS. of should they do even Dk. later MSS. of Dk. give it as follows that they know to be a sin, that is lustful (varenoik), and lustful
knows where ®
;
'
;
is
the 3
*°
:
wisdom of
the adversary.'
Dk. has does.' Dk. has before '
*
it
comes
unto.'
*
CHAPTER that
is
self-conceit,
and
XCIV, 6-8.
self-conceit
273 is
the religion of
the adversary ^
And
was thus considered by them, that Aharman^ would do everything for the injury of Ail]\2irm2izd, but when it is done by him^ it is then an injury of him himself, and an advantage of Auha?^mair^; and Auharma^'ijf would do everything for his own advantage, and when it is done by him it is then, indeed *, an advantage of him himself, but an injury of Aharman^. 8.
^
this, too,
In Dk. the following
is
here inserted:
—'And
this, too,
was
thus considered by them, that in one's nature there
is
no wisdom, but in wisdom there 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 a union of both. And this, too, was thus considered by them, that shame is that which should not allow one to commit sin, and disAnd this, too, was thus grace is that it would not allow to cause. 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 with which he is conversant.
And
good thoughts
this, too,
was thus considered by them,
that the
that are in the records of the religion of every kind
always put this, too,
fully into practice,
so far as he understands
was thus considered by them,
07ie
should
the?}i.
And
that Auharmas^/, the lord,
produced these creatures through his nature, maintains them through wisdom, and forces them back to himself through religion.' ^ ^
The evil spirit (see Chaps. II, 11, XIX, i). Or when he has done it,' which would be expressed by '
the
same words. Dk. omits indeed.' In Dk. the following is here inserted thus considered by them, that people are *
'
"
:
— And '
this, too,
was
keep an eye most diligently on the world/cir these three things that which is realisable by 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 to be this, that it is he who observes himself, so that a part of whatever he really desires he should always perto :
:
form.
And
this,
too, ivas ^
[18]
thus considered by them, that three
T
2
DADISTAN-i DiNIK.
74
And
9.
this, too, zvas
by them,
thus considered
that a person of whatever description
be kept^
to
is
remembrance of the affairs of the spirit at every period and time, and of the happiness of heaven and in
misery of hell at that period when comfort, happi-
and pleasure have come
ness,
And
10.
that
this, too, zaas
happiness,
heaven of light though, owing
whom
the
indeed,
thus considered by
them
would
in
be
there,
2,
the
when even here it is so happy, to many tilings^, Aharman with
^,
—
happiness there
even here so happy vexation,
to him.
at
not connected
is
when
time
the
and misery have come hereto
—
is
distress,
and
;
this,
would be there, in hell, when here is such misery, though even here much of the earthly happiness of Auhartoo, zvas thus considered, that evils, indeed,
things which are very difficult to do are even such as these
not to render the sinfulness famous by the sin
;
one
is
one
:
is
not to exalt
the opinions of the fiend, and the various sovereignties of the evil
sake of wealth
one, for the
and one
;
beg the recompense of
to
is
good works from the spirits, and not from ^ Dk. has merely keeps.'
the world.'
'
"^
Dk. has
'
this, too, is to
be considered,' as a continuation of the
preceding section. 3
Dk. omits of
^
The
'
oldest
light.'
MS. of Dk. has though some of the much happiness '
of Auharma2(/,' &c., as in the
of the section, omitting the
latter part
passage referring to Aharman and
hell
later
;
MSS., however,
insert
a modified version of the omitted passage, and read as follows '
When
even here
distressing
and
this, too, is
to
so
happy
at the
period
the mischievous vexation of
when
much
be considered, that misery, indeed,
(afato) there, in
much
it is
hell,
when even here
// is so,
happiness of Auharmaz^/,' &c., as before.
modern
it
pain has is
:
should be
come
;
the calamity
though some of the This interpolation
word afato is Arabic and not Pahlavi), and was probably composed by a copyist in India who was acquainted with the text of Dk. in
Dk.
is
evidently
(as the
XCIV, 9-I3.
CHAPTER
— with whom here so nected —
mazd
275
misery there
the
is
not con-
evil.
is
was thus considered by them, that that person is the more fortunate ^ in whom are soundness of body, happiness, and energy (rayini^no) 2; w/io has done those things adout which the last wish of him who departs from the and I wi/l strive to do more world is then thus II.
And
this, too,
;'
'
:
who
shall
have exercised much complete abstinence
from those things abo2Lt which his last wish, when he departs from the world, is then such as I will '
strive to
do
less,
comfortably for
and
my
would have occurred more
it
soul
^.'
12. Do you good people of those of the good religion of these countries of Iran keep in use the
laws appointed by those of the primitive faith who were high-priests, so that your bodies may become
more renowned, and your
souls
more
the radiant supreme heaven which*
is
perfect, in
the seat of
Auharma^^ and the archangels, of the angels and 13. So these all the guardian spirits of the righteous. of the questions provided, and are given explanatorily from the exposition of the religion and the statements of the high-priests of
are so
many answers
Dk. has that a person is most fortunate in that.' Mi 4 and J have 'are the appearance of health of body and Dk. has is the appearance of perfection.' pleasure ^ Dk. concludes as follows who has done those things which last day when the things of the his which on done, about are world depart his wish is then thus, that more endeavour should be made by me;' and has exercised much abstinence from those ^
'
2
'
; '
'
:
—
—
'
endeavour made at this point. end The quotations from Dk. when,' (see amat/ of instead M14 and in J,
things about which his last day's wish
should not be made.' *
Reading mun,
Chap. LXII, 4
as
n.)
T
2
is this,
that the
DADISTAN-i DiNIK.
276
and are the nature of the teachings that Maniu/^ihar, son of Ytidan-Yim ^, pontiff (rartfo) of Pars and Kirman^, and director (farma^ar) ^ of the profession of priests, ordered to those of the prhnitive
faith,
write.
Steadfast in the propitiation and praise of the
14.
creator Auharma^-^/
the righteousness of obtain-
is
ments of prayers, perfect is Zaratui"t, and one only is the way * which righteousness obtains, the others are no ways homage to the exalted pontiff sent from the creator Ataharma^'^, the heavenly, most righteous ;
Zaratu^t the Spitaman.
Completed in peace and pleasure, joy and happy for him who reads, and happier for him who keeps it in use and shall take his duty 15.
delight
;
therefrom
^,
^
See
®
The two
if
they exist unto time eternal.
p. 3, note 2,
on the
southern provinces of Persia, bordering
Persian Gulf. '
This
syllable,
title
seems
to
be always
in
Noldeke's Geschichte
der Perser und Araber zur Zeit der Sasaniden, p.
upon
as an Arabic corruption,
ceder or one It
who
middle
spelt in Pahlavi with a in the
framacHar
so that the form
and the idea
has precedence
'
9,
that
must be looked
it
means a '
pre-
can hardly be maintained.
probably stands for farmai
in a military sense. title
It
'great farmad?ar'
occurs also in Bd. XXXIII, is
2,
where the
evidently equivalent to 'prime minister,
or grand vazir,' but applied to a priest, as farmac^ar
is
here and
Chap. XLV, 5. * Reading ras, as in Mi 4, instead of ra, which is merely an imperfect word. This clause of the sentence is a slight modificain
tion of a well-known quotation (said to be taken
of the Ha^fokht Nask) which •^
Or who keeps '
to duty
is
and
from the
often used in perorations. shall
do
his duty thereby.'
lost part
EPISTLES OF
MANU5^I H AR. I.
IL in.
TO THE GOOD PEOPLE OF SIRKAN.
TO
HIS BROTHER,. ZAZ>-SPARAM.
TO ALL OF THE GOOD RELIGION
A. D.
88l.
IN IRAN.
—
OBSERVATIONS. I.
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
The BK, an 7.
in
as
on page
2.)
manuscripts mentioned are: old imperfect copy of
K35
written in Kirman, but
now
Bombay. J (about 60 years old), belonging to Dastur Jamaspji Minochi-
harji in
K35
Bombay. (probably written
a. d.
Kopenhagen
upon
Library at is
;
1572), No. 35
in
the
University
the text of which this translation
based.
Mio Haug
(about 150 years old), a Persian Rivayat, No. lo of the
Collection in the State Library at Munich.
EPISTLES OF MANU^A^IHAR. EPISTLE
I.
TO THE GOOD PEOPLE OF SIRKAN.
Through
the
name and
assistance of the creator
Atiharma<2'^ and the whole of the all
the angels of the spiritual
sacred beings,
and the angels of the
worldly existences.
A
copy of the epistle of the priest Manui-/('ihar \ son of Ytidan-Yim, which was composed by him for the good people of Sirkan ^, on the contents of the precepts
sparam
^,
(vi^ir-kar^o)
which
Chapter I.
progress,
and with
life,
Za^-
the
high-priest of Pars
beings,
who
sent
with provision for proper protection
righteousness and wisdom,
The
priest
I.
In the name of the sacred
you a soul with long
'
the
son of Yudan-YIm, prepared.
may
and Kirman
of increase
such
of
works and
(see the heading to Dd.,
P- 3)^
Written Sirl^an once, Sirkano twice, and Sirgano four times,
in these epistles.
former times (see about *
thirty
He was
It
was a town of considerable importance
parasangs south of Kirman. high-priest of Sirkan
and brother of Maniu/'ihar
expressly stated in the heading to Ep.
same
father.
in
Ouseley's Oriental Geography, pp. 138-145),
II),
(as
both being sons of the
28o
EPISTLES OF MANUSi^IHAR.
mysterious dignity, encompassed with
now
^
happiness,
possess increasing prosperity and a complete
share of pre-eminent welfare and great exaltation
in
both worlds.
The
2.
epistle
which was wisely, properly, and
^
with religious demeanour ordered by you,
by a and
and
sent
courier (paiko), has come, and has enveloped
(^asto) me, indeed, with appalling intelligence on other subjects and if even a portion ^ of the vast importance and great value, as regards your heavenly concerns, arrangements, and natural a7id unpremeditated (avarik) prodigies^, which are for my knowledge, for the sake of courteous (drurt'ik) information, be owing to intelligence for which the courteousness and proper assailed
;
among
courageousness are received
therewith.
by me
recited
3.
you, special pleasure
And
praise
is,
is
thereupon,
to the sacred beings, as regards the
even of
conflicting affairs
z'lsniko) existence
this
disordered
worldly possessions, as
;
(gume 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 or prayer they (the sacred beings) shall accept
;
it
causes aggrandizement atid
as deserving as even that which the decision of
is
^
Or,
^
An
'
sent
down
epistle
in,'
according as we read parvasto or frosto.
complaining of certain heretical teachings of
high-priest, Za^-sparam,
which
is
no longer
their
extant.
Reading va hat vahar-i/t'. The epistle which he had received from his brother, Zzdsparam, some time before, seems also to have mentioned certain ^
*
omens
(see Ep. II,
i,
3).
J omits shayea'o, 'are proper,' because it follows the other shaye^, are suitable;' but it is not always safe to assume that the ^
'
repetition of a
word
is
a blunder.
1
EPISTLE
CHAPTER
I,
2-5.
I,
28
even from the management of disordered possessions which are impaired there is advantage through the power of wisdom and they (the sacred beings) select and cleanse and uplift the good works in such manner as a precious stone (sag khel) from the water, and has said about
the wise
it,
that
;
gold brocade 4.
My
^
from the
pleasure, also,
dust.
the information due to
have a
new
information,
as
is
much
increased through
the same
a?id great
desire
the
for
from
continuously
courtesy,
and I
arrival
henceforth,
of
about
good eagerand works, worshipping, favouring ness of soul of you who have recounted your great thoughtfulness for religion and have provided good the perfect courageousness, enduring humility, position,
works. 5.
On
account of the universal renown (aspoha-
rakanih) of the good people of Khvaniras ^, which is yours, owing to the favour that is your complete happiness, ardently and joyfully most desired, and constantly
you
so,
—though
your own
when it
is
religion,
proper constancy
there are opportunities of seeing
supposed
to be
the advantage of
joy of soul, courteousness, and
— since my
will resides
you make known and command
my
among
actions,
you,
through
the will of the sacred beings.
^
Reading dipako-i zahaba.
The central region of the earth, containing known to the Iranians (see Dd. XC, 3). "^
all
the lands best
EPISTLES OF MANUS'S'tHAR.
282
Chapter
Then comes
1.
II.
that itself^ which
is
dictated in
the middle of your epistle, and, thereupon,
hold of me, and, owing
and
appearance,
hellish
me
plexedly dispensed by
mind
;
my own
effect,
benediction
is
in terror for 7ny heart
former arrangements in
—which
were undeceptive
pertaining to
Rashnu
co-existent one
^
2.
lays
per-
and
have, also, grievously repented, as regards
I
violence
it
to its hellish gloom, pallid
I
Responsible
^
— of
any
my
warfare of the
in
balance
real falsity of the
may have produced. for the malice and annoyance
unjust kinds which are encountering us
who
of great strength,
is
of
the fiend
is
unobserving, seductive,
astute in evil, eager for causing annihilation (ga^to-
ktan-varen), and fuW of deceit, so that for
him
i^ is
possible
to render doubtful, zu/ien so deceived,
him who is most ness, most desirous of
even
a listener to essential righteoussteadfast truth,
most perform-
ing proper religious customs, most acquainted with good ideas, most amazingly careful of Ais soul, most
approved in the most wounding hell-brought conflict, and most at home (khanagiktClm) in truth of all kinds, and to show him a semblance of reality in
and of
unreality,
unreality in reality.
even that similitude which tion thus
^
'
:
He
is
3.
mentioned
intends righteousness
and
Just
as
in revela-
considers
J has 'the writing.'
2
See Dd. XIV,
^
The
evil spirit
with the beneficent
4.
who spirit
is
supposed
to be, for a time, co-existent
of Auharmaz^/.
EPISTLE
about
he
thus
it
acquires
"
:
A
CHAPTER
I,
II,
283
I-5.
done by me," and becomes a it is, shall bring forth water one contaminated by dead
good work
is
fiendishness — that him — who
source of sin for
without holy-water to
matter (nas-homand), or who shall bring it forth without holy-water on a concealed or dark place in ^'
the night
And
4.
about
of that spirit for
is
it
is
this
I
have no doubt, that the wish
not coincident with righteousness,
realised, understood,
and known
own creatures, he is proper movement of body and
regards his
that, as
not careful for the for the long living
so that the furtherance and continuance of these, which are his original resources of body and
of hfe
;
(khaparano) of life, become, for him who among them (the fiend's creatures), an increase
activities is
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 2.
//is also manifest from the constantly-operating arrangement of manuscripts and synodical statements, about which Afarg^ wrote without falsifying the religion and apart from controversies because among them (the fiend's creatures) is he who has 5.
;
said they are like unto that which
is
now
written
Quoted from Pahl. Vend. VII, 194-196, with some slight variafrom the existing text. The meaning is that it is quite possible to commit sin by doing a good action in an improper ^
tions
manner. 2
That
is,
even the wicked, when they seek welfare, have to take
to religious practices. 8
A
commentator whose opinions are frequently quoted
Pahlavi translations of the Avesta (see
Sis. I,
which the splendour (afrand) of the rehgion
is
in the
3). J has 'about without falsehood.'
— EPISTLES OF MANU^^!hAR.
284
by him himself about deliverance yVi?;;2
Of
6.
it,
and
it
much
has arranged
siii^.
this, too,
I
am
aware, that, except there
where a purifier is in no way reached, his great duty which is just the purification zji which there is a washer who is cleansed (ma si ^6) in the reli-
—
gious
mode
for the profession of the priesthood
a means which
then
is
allow ^. ritualistic
useless
the
high-priests
should
A
7. is
07ies
;
washing which is not religiously ranked as an operation among the it is
and
vicious
grievously criminal,
because the special means which, by preserving the soul
is
2,
That
^
is,
any one who explains the scriptures
own
to suit his is
the perfect happiness of men,
is
in a
the puri-
new
fashion
purposes, which he thereby represents as beneficial,
merely carrying out the wishes of the fiend.
The author
is
here,
referring to the heretical teachings of his brother, regarding purifi-
which are further described in the sequel. 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 the Bareshniim ceremony (see App. IV). It appears from the sequel, and from Eps. II and III, that the heresy of Zafl'-sparam consisted chiefly of a misinterpretation of Vend. VIII, 278-299 (see App. V), which cation, ^
man
passage directs that a
in the fields,
who
has touched a corpse
not yet eaten by dogs or birds, shall wash himself bull's urine, that
different
and sin
;
if
men on
shall then
the
way
run to some
to cleanse
they decline they each take
when
cleansed,
fifteen
village,
times with
asking three
him with the proper ceremony, upon themselves a share of the
arrived at the village he shall ask a fourth time to
and
himself with shall
he
if
bull's
be clean.
be
perform the ceremony he must wash urine and water in the ordinary manner, and
no one
will
The erroneous
teaching of Zaif-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. ^
The ceremonial
purification
is
supposed to cleanse the
soul,
EPISTLE
men.
fication of
men
of
I,
8.
cleansingly
CHAPTER
It is
is
said
6-12.
II,
^
' :
The
285 purification
a something (a it 6) for the
soul that should be after perfect birth
when they
;
have been fully born the purification of others one thine which is o-ood for the soul.'
And
9.
it
shown in another place
is
the
is
that
is
it
possible to obtain possession of purification also for
the soul through purification of the body, even as said that a purifier is requested by him. is it
And
10.
it
necessary for him to speak thus
is
'
:
him who
have thus stood close by the body dead I am no wisher for it by thought, I am wisher for it by word, I am no wisher for it deed which is the reason that is, on account it is not possible to seek good works pollution of
;
—
;
—
I
is
no by of
by
thought, word, or deed, and it demands purification ^1' 11. As it for me, that is, wash me thoroughly
thereby declared that when he whose body is not purified, until they thoroughly wash him, is not able
is
to seek is
good works by thought, word, or deed, and
not able to purify his soul,
the truly wise religious
to
seek
is
then a m^atter for
purification
unsubdued (a^ikand) 12.
it
for purification of the
of the body, for whose purification are those things which are
by the
soul
even
When these
in the religious ritual.
are thus the statements of former
upholders of the religion and high-priests of the religion,
he who
is
more
intelligent
and more
whereas ordinary washing cleanses the body only, and
active
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). 2 Quoted, with some variation, from Pahl. Vend. VIII, 283, 284
(see
App. V).
—
—
EPISTLES OF MANt^S'^lHAR.
286
in the religion of the
Ma-^^a-worshippers in every
house, village, tribe, and province
more the man who
is
and, very
much
righteous, of fluent speech,
speaking the truth, who has 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
it
is
very important to prepare, to think of, aiid to promote. When the period is so unworthy, the fiend 1 3. so abundantly contentious, and the hasty preparer of holy-water of such base origin (dui'-vekh)^'
which happens, moreover, when the good are equally low-minded (ham-basto-mini^no) 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 particuthey larly grievous distress and danger to us 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,
—
;
a great and powerful capability.
is
Chapter
III.
am
begging of you, that you may be desiring the truth, and that Vohtaman 2, who, I.
^
This, too,
This seems
to
I
be an allusion to the unworthiness of some of
the priests of the period (compare Ep. '
The
11, i, 13; v, 14). archangel personifying 'good thought' (see Dd.
Ill, 13).
EPISTLE
CHAPTER
I,
II,
13-111,6.
287
(shah) of yours, is an interpreter (pa/'{ik6) about the writing which ^ I write, may as regardfully and accommodatingly observe and direct
when a
ruler
as the variety of dispositions permits.
For you
2.
are of like opinion with me, to inform again the
most
initiated
so
2;
that
am more
I
steadfastly-
determined (austikano-mini^ntar) thereon. 3. And if there be anything that seems to you otherwise, direct some one to point it out again, with the reason
for maintaining it which occurs to you, just as a household companion is a responder and has spoken again for the sake of pointing out again
many
are
;
for there
reasons, on account of which your kindly-
regardful observation
is
needful, which are to be
written about.
penmanship of the spirits is not the profession of me and others 2; and as to him by whom a theory (farhang) not universally operating is disseminated, which is distinct
The
4.
first
is
that the
this,
more indispensable occupation, there is then no command for his teaching and apostleship therein. 5. On that account, too, the wise and the seekers for truth uphold the body of opinion about
from
his
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
(dahyako) of ^
2
Ep. 2
Reading That is,
i
'
in
time,
the
he
distress
to
whom
and.'
admonish
their high-priest, as
he does
in
II.
That
is,
he disclaims
all
pretensions to inspiration on the part
of himself and his contemporaries. *
that,
grievous
instead of va,
to severely
this,
is
this
The
inspired scriptures.
;
EPISTLES OF MANtj^'XIHAR.
288
adherence and much indebtedness even as to his y^jr^fathers have remained,
well-lamenting, owing
is
to the proposals (daflfano) of the unfriendly,
and
much harm has
occurred through the conflicting
(arrt^iko) offer of
remedies and lawful provision of
means,
of trouble, except, indeed, to the up-
full
who is more worldly-managing and investigation by opponents is grievous danger, holder of religion
and unnecessary
of things inopportune accomplishment \ full
for
The third is this, that a wise man who is 7. a high-priest of the spirit-retaining ^ religion and when
acquainted with opinions,
also
himself pro-
perly humble, fearless, and benedictive in the world,
then even, owing to his estimating^ pardonings
is
and
\o\\g-co7itinued
united with the vexation.
8.
the worldly
of
many
grood
creations
in
ziva/^akih), affliction
aitd
And, on account of information about
and
misery of former evils
spiritual
— always
kinds
much
as
a7id in the thoughts of others his heart to ingenious verbiage
tion of phrases
— he
revelation, thus^:
^
(der
dexterity
*,
in
the religion,
as one delivers
and
up
for the prepara-
speaks as in the question in
'"Who
in
the bodily existence
Referring to the risk of unfriendly and destructive criticism of
the scriptures. "^
^
J has 'spirit-observing,' by changing giri^no into nigirixno. Reading andasih.; the reference being to the sympathy ac-
quired by a high-priest through performing his duty of appointing
atonements for sins confessed *
Assuming
^
J has only 'as
that
to him.
aijano stands ofie
for
auano.
speaks out his heart for ingenious verbiage
and phrases, thus.' The question and reply here quoted seem be no longer extant in the Avesta.
to
EPISTLE
Is
CHAPTER
III,
289
7-IO.
and it is answered thus observant and humble, O Zara-
more quickly fortunate
The youth who
"
I,
is
?"
:
who, as regards both that which has happened and that which happens, also sees that which is evil and good with gratitude, just like that also which tu^t
!
happens unto another;'" because he knows this, that from this is a benefit, for he knows happiness and also misery
1.
The
9.
glorified leader of those of
Her-Fr6vag^ son of Farukhli-
the good religion,
he understands the consequence zaflf, wrote and it is his great household of his own action desire provided at the worldly attendant, and the ^invartf bridge ^ becomes less watchful.' *
:
It is
;
The
10.
fourth
is this,
that
I
am more
universally
hoping about the property of the profession and the much duty fit for the truly wise, in such manner as even that in which the glorified and greatlylearned leader of those of the good religion, YtidanYim *, son of Shahpiihar, always urged on a priestly
man ^
many
sons
and
equally clever
^
discourse.
doubtful whether this last clause be a portion of the quota-
It is
tion, 2
with
or not.
Frobag
is
^
corrupted into He-F6rvag in the MSS., but Atdrprobably intended. He was the compiler of a great part
This name
is
mentioned in Dd. LXXXVIII, 8. The synonymous, both meaning fire.' The the text has the same form (beginning with the
of the Dinkar^, and
is
names Atur and Her passage quoted in
word homana'o,
also
'it is')
of the Dinkar^/, but
it
'
are
as nearly
all
the sections of the third
has not yet been discovered
book
among them.
Here written ^i^-vio'arg (see Dd. XX, 3). So written in J, but K35 and BK have the syllable dan somewhat corrupted. The person meant, both here and in Chap. VII, 5, was probably the author's father, though Bd. XXXIII, 1 1 seems to *
*
make Yudan-Yim the son 5 Reading ham-goko, family;'
it
[18]
of Vahram-sha
but J has ham-dia^ako, 'of the same also omits several other words by mistake.
U
A
EPISTLES OF MANU^^IHAR.
290
my
and with httle assistance, in the beginning and, on account of the deficiency of warriors ^ the abundance of opponents, the very rapid arrival of disturbance, a?id the fourfold supplication for keeping away the ruin or hasty unlawful maintenance of the fires of 11.
That
through
ivas
instigation, alone ;
the Ma£r
my
that most of 12.
They may
my
constant distress
is
such
time speaks of the same subject ^
leave the abundance of despondency
and thoughtfulness of the bodily existence remedial writing of
whom
unto
his,
to such
the pleasantly
comfortable thought of an evaded (virikhto) seizure requisite, but there
is
more
for writing 13.
And
limited
is
—when, alike
specially in this passing time
by the coming of the period of giving daily
supplies to the
performers of worship,
ever-triumphant
fire
sary for
me
to
indispensable
much and
^
From
me
direction (hana-runtar).
this
iji
worldly leisure for
little
go
and
the leisure
this
and Ep.
produce
to Shiran
provision
that time maintained a
its
of
^
and it
^,
by the
was neces-
on account of some
means
— the
work was
little.
14 it would appear that the priests at body of troops for the protection of their
II, v,
followers. ^ 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
alluding to clearing out the
fire,
mean 'ashes' (see Sis. it may mean ordeal
or
'
'
II, 49),
(see Sis.
XIII, 17). I, 17. This name is written Shiraso once, Siraso and Sirazo four times in K35. Manuj-^ihar appears to have come to Shiraz on this occasion to hold a general assembly of the priests and leading members of the community, and he wrote this epistle from that city (see Ep. II, i, 11; v, 10). *
See Dd.
thrice,
— EPISTLE
The
— 1
CHAPTER
I,
III,
II-I7.
29
that the custom of providing even of the sacred fire (atur) by me, and my own desire ^ trained hand ^, unhardened mind, and unhardened heart for managing many things should have become the joy of my mind. 15. Then, too, from having read such writing and such news the healer of distress would be thoroughly connected with my heart and mind, owing to which 14.
fifth is this,
for all the duties
my
intellect would have become quickly fatigued (mdndako) by a limited preparation of phrases. 16. The sixth is this, that even he who is a rescued^ and better-operating (hii-dagtar) man
when, owing to the writing of a learned man of the realm who is desiring the truth, he is so perplexed* on account of a doubt of increasing the after-tearing of the same perplexity has no doubt of the falsity a7id
little
training existent in the worldly.
The seventh
none of these six of which I have written should exist, even then your approved cleverness (i^ivagdarih), extolled freedom from strife, hereafter-discerning and complete mind1 7.
is
this,
that
^
Reading kamako, instead of the
^
The MSS. omit
^
That
is,
if
unintelligible
the last letter of y
kamun.
adman.
delivered from contamination or sin;
probably to be traced to
A v.
virikhto
is
vi-f-irikhta, rather than to vi-t-
rikhta (Pers. gurekht). *
K35
has a blank space here, and again a few words further on,
The spaces are filled if any words be missing. 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, he is doubtful, has no doubt,' &c. And BK has 'he is so perpleved on account of no doubt of the falsity and little training that existed in the worldly for increasing the after-tearing of the same perplexity,
but
up
it
is
doubtful
in J
'
:
has no doubt, &c.'
U
2
A
EPISTLES OF MANU^'ZIHAR.
292
fulness, practised
attention to the good, and
^
for the faithful
affection
^
judging,
and with, a
regards whatever viction
—
are,
liking for praising (sri^^ano), as
write truly
I
consider, to
I
much
— so kindly regarding, truly and with
make
true con-
provision,
and /lave
realised a preparation striven for.
Chapter IV. I
I.
seen the spiritual
/lave also
life" In
the writing
which is in such statements of incompleteness *, and owing to the same reason they should not cease from the operation^ of washing you whom may the with the Bareshnum ceremony angels protect !
—
—
'^.
Because the ancients have said that, when it shall be discarded from use, every water, fire, plant, righteous man, and animal, and all the creatures of Atiharma^Trtf are afflicted, diminished, and made to 2.
leap away.
3.
As
it is
said in revelation that, as to
him who stands by a dead body upon which the Nasu^''^ has rushed^, 'anuso zi, Spitama Zara^ "^
J has
burzidako,
'extolled,' instead of varzidako, 'practised.'
Reading dukhsharmih as
in J; the other
MSS. have
m instead
of u. ^
Reading
di
ahvoih; but
it
can also be read stihanoih, in
which case the translation would be: *
Meaning
— 'And my worldly
ments complained of, or his referred to. ^ K35 and BK omit the r in karc^ako. « See App. IV. ^ The fiend of corruption (see Dd. XVII, ^
The
condition.'
the incomplete kind of purification which their state-
7).
three Avesta passages here quoted, with their
Zand (Pah-
from Vend. IX, 161-163, and are
freely trans-
lavi translation), are
lated (trans.
D) thus
:
—
'
It
grieves the
sun, indeed,
O
Spitama
EPISTLE
I,
CHAPTER
293
IV, I -3.
thu^tra! aesha ya^ paiti-irista ava^^^ hvare a-tapayeiti^ anuso hau m^u, anuso ave staro* discontentedly, moreover, O Zaratu^t the Spitaman does the sun shine upon him who has beeji by
—
!
the dead, so discontentedly [does the moon] ^ thus
—
khshnavayeiti zi, na yo yao^daaesho Spitama Zarathu^tra! thryo, yart^ aetem ^ paiti-iristem fra-nasum kediscontentedly do the stars
renaoiti
—the
O
them,
man who
is
purifying
propitiates
when
he operates
Zaratu5t the Spitaman
!
whom the on him zvho has Nasu^ is put forth, and he has become parted from the sacred twigs ^ he propitiates fire, he propitiates beeii
by the dead, on
—
Zarathmtra
moon,
the
!
it
Zarathuj-tra
upon a man defiled by the dead it grieves That man delights them, O Spitama who cleanses from the Nasu those whom she has
to shine
;
grieves the stars.
!
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 defiled
;
he delights the
fire,
of any importance, in the three MSS. here used, are mentioned in These passages are also referred to in Ep. II, iii, 5. the notes. K35 and BK insert the last three words, anuso ava staro, ^
here. ^
J inserts ya here.
3
J has a-tapayaeta, but
K35 and
BK
omit the word.
K35 and BK
have khshathro-chinangho, 'of a desire of authority (which occurs in Fravar^in Yt. 112 as the name of a man) instead of ave staro, which they have inserted eariier. They *
'
also leave a blank space for the '
words
maman
akhursandiha,
moreover, discontentedly' (which begin the Pahlavi translation), as
if
they were descended from a ^
All three
MSS. omit
the
damaged words
original.
in brackets,
which are neces-
sary to complete the Pahlavi version. *
K35 and
BK
omit aetem.
become polluted,' which separation from the J has who has XLIII, 5), or other ceremonial apparatus, Dd. (see twigs sacred ^
implies.
'
The
phrase
is
omitted in Pahl. Vend. IX, 162.
";
A 6. EPISTLES OF MANU5/;:iHAR.
294
and
water, he propitiates animals
man
righteous
the
pitiates
plants \ he pro-
he
2,
m
the Avesta
woman, both 0/ tJmnl as khshnavayeiti atarem, &c.
righteous it:
—
4.
When
of
there
is
no
the
propitiates
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 it 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 ;
accounted very sagacious and perfectly wise; and through your freedom from inferiority^ the glorifying, commendation, praise, and blessing thereof
is
are your own.
6.
For
it is
said that in all the
work
of forming and maintaining the law (da^istano) those of the primitive faith were very greatly particular about every single thing
;
and as
to
the whole
operation of that proceeding into which they have entered, those of the primitive faith have become
aware of the power which
resides in true authority.
But, otherwise'', the routine which
7.
1 2 '
^
brought out
propitiates plants,' as in Pahl.Vend. IX, 163. J has 'he Literally 'male.'
The
initial
words of which here follow
instead of preceding *
is
their Pahlavi translation,
it.
six words. J omits these Reading afrotarih, as in
'pre-eminence,' as in
J,
BK; K35 had
originally az/artarih,
but the copyist wrote afro (=:aparva)
over the ar'arta, as a correction, leaving it doubtful whether he meant afrotarih or aparvarih, 'want of education.' ^
That
is,
unless confirmed by the decisions of the ancients.
EPISTLE
I,
CHAPTER
4-9.
IV,
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 (gai'takih) of the same writing, not of similar utterance with revelation, before which
the custom did not exist,
am
I
without doubt as to
that decree. 8.
And
in it*,
moreover,
is
written, declared, a7id
{y^ngido) that once washing is menpurifier comes who is acquainted with the ritual, who washes just as declared in revelation. 9. To be so washed I consider just as a thing for which he is even now as it were a purifier who is a good washer ^, that of which it is written below ajici clearly realised that it should not be decreed and through the scanty deliverance written therein it is manifest it would not be the statement above ^. contained
until a
tioned^,
;
'^
^
cup
J has 'which is brought out with knowledge of the purifving with preservation of faith, a«
(taj'tik),
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. ^
*
Ill, i, 2) are
here referred
Reading jemag, a Huz. hybrid
The
for
to.
namak.
decree of Za^-sparam, apparently.
Vend. VIII, 299, which provides a if he can find no one willing to purify him (see App.V). ^ That is, for such a purpose any ordinary washer would be ^
Referring probably
washing
for the polluted
to
person by himself,
sufficient. ^
In Pahl. Vend. VIII, 299, which states that, although pure for ordinary purposes, he must still abstain from engaging
enough in
ceremonies for others (see App. V). *
That
is, it is
very diff"erent from the propitiation mentioned in §
3.
EPISTLES OF MANU^X-tHAR.
296
10. If learned knowledge, relating both to that about inferior matters (a^irtariha) and that about
superior matters,
true authority praised
be'^
and
de-
by the great primitive faith, former high-priests and those newly arisen (navakgandakano) would be and would have been similarly forward then, too, it would exist not so much with the priestly clared
;
men
of the time as with the learned officiating priests (m ago pat an) of Auharma^'^ who have been before.
11.
and Zand
And are
when, moreover,
easy
to
a
priest",
all
the Avesta
pre-eminently
acquainted with the liturgy and a supreme Zaratui't, he has attained imto,
ma^^ and ^
and should remain with, Auhar-
the officiating priestship of Alaharma^'^,
and the supreme, world-managing, religion-observing (hii-din-nikah) sovereignty as to religious treatises ^ 12. To change then their practice in the law would be entirely an outcry apart from deliberation, and a like violation of the unanimity of the
who
spirits
are the heads
and guardians^
of the
a7id of the
unanimity of the source of
opinion of the good
themselves, for the sake of
religion,
what
is
not acceptable.
But the statement above ^ is, was, and will be that which remains a good idea well considered by 13.
them with the centre of thought, ^
J has 'because
if
even
for
as to its well-
that about superior matters, ac-
quaintance with religion, and learned knowledge there ^
That
is,
when he knows
all
the scriptures
be,'
&c.
and commentaries by
heart. ^
* ^
J omits 'Aflharmazd'and.' That is, he has full authority to interpret the scriptures.
Reading saran sardaran, but
in
K35
the
two words overlap,
so that sar-sardaran, 'head guardians,' might be intended. *
Probably referring to the quotation from the Vendidat/ in
§ 3.
EPISTLE
CHAPTER
I,
IO-I7.
IV,
29/
operating characteristics, just contention, and complete powerfulness. just high-priests,
14.
Also from the teaching of
through the preservation of much
members of the
evidence, and ascertained for the
assemblies of various provinces (shatro shatro), are
shown the opinion and experience of most priestlymen and to make the various districts (kustako kustako) thrivingly steadfast, an unperverted 07ie should be set up in all four quarters (pa^^kos) of the same province. ;
15.
And
a semblance of
apparent even from
it is
that which the glorified Nishahpuhar, the officiating priest \
and also other
supreme
officiating priests
of Auharma^-^ have said, that one is not to change any teaching of theirs thereon after it is provided,
and not
to
render useless the statements of other
authority thereon.
accept
from them
But that which they should
16.
as a certainty
to maintain the
is
statements of other high-priests as pre-eminent
;
and
not to change the operation of statements of another description has
appeared lawful.
1
Even
7.
so
it
was as that same Nishahpuhar, in the council of the glorified (anoshako rubano) Khusro^ king of This mobad of mobads
^
is
mentioned
1 1 2,
Vend. Ill, 151, and twenty-four
in Pahl.
VI, 71, VIII, 64, XVI, 10, 17, AV. times in the Nirangistan (see Sis. I, 4 n).
V,
I,
35,
His name
is
spelt in
various ways. ^
King Khusro, son of
Kava
Noshirvan, or Anoshirvan,
'
who
is
best
known by
his
immortal-soulled,' reigned a.d.
title
531—
and the statement that Nishahpuhar was one of his coun(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 Nirangistan, a late recension of the Pahlavi Vendida^, and the Book of Ar^/a-Viraf, in which last it is 579
;
cillors
;
EPISTLES OF
298 kings
and son
of Kava^,
MANW^iHAR,
—by preserving old things
— showed that way on
whose thoughts they are estabHshed, and wrote them unaltered, so that such thoughts thereon became as it were decided and their thoughts thereon, after such decree of his, have so become unanimous. 18. Through the importance of his assured rank, and the rest which was said by him in the work of sustaining the (ligano)
faithful,
he maintains as much as the other
state-
ments, one by one, from the deliberative teaching of those high-priests.
Chapter V. That writing which comes amid the writing of
I.
your epistle is a correct fragment^ as regards the nothing in which one is to change the operation properly maintainable, and
it is
becoming
whom
be even for him, by
because,
if it
written from the
is
it
;
by the name of Nikhshapur by some. our text it seems probable that the council was employed in revising the Pahlavi Vendida^?, in which they were careful not to erase the opinions of older commentators,
stated that Viraf
From
was
the statements
and thus confirmed
called
made
in
their statements
by
their
own
authority.
possible that this council was that mentioned in Byt.
name Nishapur city
is
also occurs, but whether
for
7,
refers to a
It is
where the
man
or a
This council, which seems to have been
not quite certain.
summoned
it
I,
condemning
the heresy of
Mazdak, was held pro-
bably two or three years before Khusro came to the throne (see
Noldeke: Geschichte der Perser und Araber zur Zeit der Sasaniden, p. 465). ^
Reading ban^ij-nih, but
from
conta7nination^
mentioned iii,
I.
in
The
Chap. IV,
it
may
reference
7,
is
be bfi^i.fnih, 'deliverance to the decree of ZacZ-sparam
the 'writing' alluded to in Ep. II,
ii,
i;
EPISTLE
CHAPTER
I,
IV,
l8-V,
299
4,
Statements of Me^yok-mah, Afarg, and S6shans\ the several statements
and
teachings of the
high-priests, yet then the elaboration
tion thereof are not such as that
by seemed manifest that
his further elaboration it is
2.
2.
and
same
publica-
which is sent down And thereby it has
sent so that a wish for the
spirit may proceed from the truth of its minister (partfo), ox from his thought for the desired decision; or his understanding may be of that kind which is
warped (vukui-to), as though he believed
it
as other
than the exposition of the religion and the teaching of the high-priests.
But until the unparalleled any one not sharing in complete 3.
Soshans knowledge is not appointed unto a patron
arrival of
(ahvo),
^
and
spirit
more
the fiend specially contends
ex-
perimentally with the thoughts of the high-priests
of the religion for a religious decision.
And
even the recompense of community * of property is that when one gladly observes pure 4.
thoughts;
and
the swift action of voluble (pur)
speakers and kind regard of religious characters for deliverance^ of the same
and
for the noticeable undeceitfulness
spirit*'
—which
settled observation that
is
in
is it
itself
the desire of
for the sake of the
^ The names of three of the commentators whose opinions are most frequently quoted in the Pahlavi Vendidac? (see Sis. 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).
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, 10), not the commentator of the same name mentioned in § i. "^
*
Literally 'fraternity.'
'
From
pollution or sin.
^
See
§ 2.
—
— EPISTLES OF MANU^-^fHAR.
300
same kind of
full
religious diffusion
action of the patron
spirit,
and
revelation
is
(huko)
the swift
which, for the sake of
preparing him for a deliverance that
without disputants,
for the deliverance itself of
—are is
not falsifying
is
a kind regard
him whose
spiritual life
it is.
As
thought by him ^ of those deliverances sent down, completed, and announced, 5.
I
consider
one
that which
to
more
is
particularly about the
meaning of
which is their solemnized observance. 6. The solemnized observance of Me^yok-mah is in the teaching^ of Me^fyok-mah, and those of Afarg thing,
and Soshans are each one meditated and indicated in a teaching and the pointedly superior position of each one of them is mentioned by him in his statement of any teaching and of the decision set up. 7. Also with a kind regard for his own choice he has 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
its
But when
8.
reply he
is
dissimilarity to
it
is
not unnoticed
'I
one hears the re-explainers of a true
well protected (hu-zinharifl^6)
by com-
and is himself confident that the teaching of Me^yok-mah is not the whole statement of Me^yok-mah, for there are many opinions of plete mindfulness
*,
'
Za
2
The word
>('ajtak6
means
§ i.
usually a written course of teaching
or exposition, a commentary, dissertation, or manual of instruction. * Implying that Za^Z-sparam had been more inclined to enfojxe his *
own opinions than to examine those of the commentators. The Pahl. translation of Av. armaiti, 'devotion,' which
usually personified as a female archangel protecting the earth.
is
EPISTLE
CHAPTER
I,
Me^yok-mah ^ which have decided the teaching of
biLt in
that even zvhat
Me^yok-mah
not proper
is
in another
Me^^yok-mah said
ner; not that whatever
good,
3OI
V, 5 -VI, I.
is
man-
is
it is
not
certain
mentioned many
times as a possibihty^.
Chapter VI, I.
As
that which
to
is
written in that epistle, that
Soshans he thus states, that of both the purifiers necessary he is suitable by whom the ritual is performed ^' they have been similarly very unanimous that when one is incapable (atu)^ it in the teaching of
is
the other that
nection with
is
him
'
suitable,
;
statement of Afarg *
J inserts
'
Me^yok-mah.'
is
that, in
is
written of in con-
moreover, because the
a teaching of his ^ and, on
which are mentioned
rules It
and
who
in the special teaching of
appears probable that the author had access to
much more complete commentaries
than the fragments
now
extant
in the Pahlavi version of the Vendidaa^.
Meaning, probably, that Me(/y6k-mah was disposed
^
to relax
the rigid enforcement of the law in cases of doubt or difficulty, as the Avesta itself does in several cases.
Quoted from Pahl.Vend. IX, 132, 3, where it may be read an opinion of Afarg (as mentioned in our text), or as a
^
either as
statement of the Pahlavi translator,
who
would, therefore, appear to
A
complete translation of the Pahlavi version of Vend. IX, 1-145 and the commentaries relating to the Bareshnum ceremony, which are frequently alluded to in these epistles,
have been Soshans.
will
be found in App. IV.
Perhaps 'impotent,' as the Rivayats (Mio, fol. 103 a) provide that a purifier shall be neither aged nor youthful, not less than *
thirty years of age. ^
See note
earlier
3,
above; from
commentator.
this
it
appears that Afarg was the
A
A.
EPISTLES OF MANU^^IHAR.
302
that account, that declaration of his
seemed
to be
from him, which is as though it were decided by Then, when one reaches the eulogistic 2. him. (afrasinako) reply of his re-explainer, owing to his just will it is itself well perceived that Afarg comes and that into account as one of the high-priests ;
which
is
the special teaching of Soshans
Jias
men-
tioned that they have been very unanimous that
when
there
is
That
3.
one he would be suitable \
evidence, too, which
especially one
and
stated also
in
when he who sion,
then one
the
many
high-priests,
teaching, are alike diffusing,
is
teaching of Me^yok-mah, that
washing- understands the profes-
is
purifier
is
plenty for him.
4.
When
abundantly declared, in particular by two teachings, tJiat when there is one he is suitable, it is then not to be rendered quite inoperative through the
it is
Afarg only said, as him himself, that two purifiers The customs of another high-
solitary statement of it
appeared so to
are requisite
I'
5.
Afarg
;
for
'
priest are not declared to exist with like evidence
;
and this is set aside (spe^i^o) even by him himself, that another custom is not suitable to exist, because his own view is mentioned as it appeared to him. * Those of the primitive faith have been fully 6. of the custom that other one selected, as to this, where it is the performance of the Vikaya (' exor-
because
cism')^;
'
its
See Pahl.Vend. IX, 132,
refers to statements
See Pahl.Vend. IX, 132,
*
J inserts
That
is,
is
this,
that
an
but the earlier part of the section
extant.
the person undergoing the purification.
That
3
'••
^,
no longer
2
is,
explanation
'
b,
Ep.
II,
ii,
7.
of the same opinion.'
they have considered one purifier suflUcient for reciting
EPISTLE
CHAPTER
I,
opinion upon which the priests
without dispute of a priest,
is
VI,
2-g.
303
(magavogano)
that which he says
is
are
the custom
and the business of the two
priests, of
whose other custom he speaks as much, is a performance by those two witnesses indicating the same as the priest. This, too, is evident, that, by confession of 7. Afarg, when there is only one purifier Ae is to be considered as being suitable^; a7id an attainment
^o
more evidence is that which is written by you, that Me^yok-mah /las said that every customary pari (pii-ako) is to be washed three times ^ and now the 8. That teaching remains in purifiers do it once. the same manner as written by him, but the threefold washing of Me^yok-mah is not a washing to be striven for, but one to be well considered, of which
he spoke
;
and
this, too, is
not said by him, that
not wash three times
one shall
it
is
when
not proper^.
Afarg said that when one shall wash once it is proper, and about this once the opinion of Me
9.
the prior statement
is
the
the
first
and
;
since in the
thing to be considered
indispensability
is
life
of
man
about purity, not
of washing, and, further, the
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, 3. ^ See Pahl. Vend. IX, 132,7, where, however, the statement as to
the passages from the Avesta (see
three times washing
is
quoted (as mentioned
attributed to Afarg, in § 9),
buted to Met/yok-mah, ^
Reading
la
who
and
is
who
that as to
is
the prior authority
once washing
is attri-
the after authority.
khalelune
of
la
khalelune^o a-la shayedo. *
Reading ae instead of va a. This statement in Pahl. Vend, (see note 2, above).
Me^yok-mah
is
attributed to
'
EPISTLES OF MANU^ziHAR.
304
pollution diminishes, about which
as
is
speaks in the
it
many
religious cleansing, during so
times washing
declared, then the consideration of
sideration about the one time which
putation \
washing
is
it is
the
a con-
first
com-
That which mentions more than once
lo.
a contradiction of the prior deponent, not
is
a declaration
and
;
tion, so
long as
of him
who
the consideration of that opera-
it is
declared,
about the statement
is
has mentioned once washing with the
opinion of a prior deponent^, owing to the same
But
be even that much washing
reasons,
ii.
which
the merit of the operation, then the state-
is
if it
ment of Afarg about these times ^ is manifestly very preservative, and that of Me^yok-mah is a necessity for declaration.
Chapter VII. I.
hnd
is written ^ that 'In the thus declared, that "for every
as to that which
teaching of Afarg
it is
single person, at the least ^,
one cup of water and
* 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.
Reading pesmal, as equivalent to the pejmal or pejimal but the word can also be read pasimal, after deponent,' which would be inconsistent with the context. The two terms are very liable to be confounded in writing Pahlavi, and in Ep. II, ii, 6 they are again written alike, though put in opposition 2
previously used
to each other.
'
;
The
'
prior deponent'
one
^
That
*
In the epistle to which he
is,
'about
this
is
time,' as J is
Afarg.
has
it.
replying.
^ The words pavan kamistih, both here and in §§ 5, 6, would be better translated 'as a desideratum, or desired quantity;' but in
— EPISTLE
one cup of
mal)^ are
CHAPTER
I,
and in the same manner it is Me^yok-mah, that the water
requisite;"
bull's urine,
*'
when
it
consecrated
thoroughly
is
— and,
down
bull's urine,
more preservatively
"^
stood by
us,
to perform the operation to a
more
cor-
?'
a correct apportionment
and
two teach-
since
and according
rect opinion than this '
And
2.
we
ings have so stated, are
Also,
they
in that place, and are afterwards
to be mingled together 2."
3.
the
at
which are well alike, for every single person are to be set
be
possible, are all to
when not
;
one cup of water and one cup of
lowest,
305
which are well alike (veh-
bull's urine,
said in the teaching of
and
lO-VII, 4.
VI,
not under-
is
clear reasons have not
come
our
to
measure of the thing is knowledge that a proper.' 4. But I well imagine (hta-minam) this is not the operation of the purifying cup (ta^tiko), less
where a less thing is not proper, because the information with which they have existed owing to that information of theirs, of which a former highis priest and dellberator was the communicator 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: Pahl.
mean ^
Vi/^ithr^/^i^*, in everything the operation
'
Vend. IX, 132,
c the
phrase
only 'at the minimum, or
In Pahl. Vend. IX, 132, of this word
letter 'alike.'
Either
is
r,
is
pavan kamistih, which can
least.'
where
statement occurs, the
this
omitted, which converts
word may be
correct, but
it
veh-mal
into
first
shumar,
occurs twice in
this section. 2
This statement of Me
Pahlavi Vendida(f.
way more
from pollution and
^
That
*
This word, which probably means [18]
is,
in a
delivering
X
'
sin.
in whatever is varied,'
was
EPISTLES OF MAN^J.S'S'IHAR.
306
which accomphshes
much
as
And
5,
that
this,
is,
discernible from his
is
the saying
is
when body^
there is
as
proper.'
me
not perceived by
correct apportioning, because the
is
as a
judgment of the
greatly-learned leader of those of the good religion,
the
and of other delibera-
2,
the opinion of good thinkers, was thus, that
that saying
not
is
Yudan-Yim
orlorified
tors,
spoken about that of which the measure as the least by the high-priests'
is
declared
teaching of revelation.
Finally,
6.
when
it is
really
of the same origin a7id suitable, then less than the
which the measure is declared as if, owing to much evidence in the teaching which has mentioned // as suitable, it be more of a blessing, and the operation performed
least of that, of
the
least, is
not proper,
thereby be more legitimate
;
because that teaching
is
for confessing that the statements of high-priests are
most evidence of the practice. it is 7. This is that which is equally perpetual very important /br 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 8. That which is peruniversal equal measure. and has come to my knowledge, more ceived by me, 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 tion
concludes the sentence.
The
whose Pahlavi
transla-
phrase does not appear to be
extant elsewhere. ^
^ ^
That is, just sufficient to wet the body. His father (see Chap. Ill, 10). That is, the two liquids should be provided
in equal quantities,
EPISTLE
CHAPTER
I,
VII,
3O7
5-II.
consecrated water and bull's urine, still then it is not worse than when it does not really arise from the same origin ^ and its religious rite also does not take place.
Also the words of both the solemnization of
10.
the Vendidart^ and the recitation of the Avesta are
by him
likewise to be uttered
enquired of Auharma^'rt' about
;
because thus
it
:
^
'
Zarat^^t
How
"
shall
I purify^ where he does not attain unto the Airy^ma * there are some who say where everything is an us 6 ('discontented')^? ii. How as to the fire,
—
how
as to the water,
how
as to the earth,
how
as to
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 lights how as to all the prosperity, created by animals,
which
differs
from the present practice, as stated in the Persian Mio, fol. 104 a, mentions 3;| mans of water and
Rivayats; thus,
man
i:^
section ^
of bull's urine as suitable quantities to be provided.
is
omitted in
J,
This
probably by mistake.
Apparently deprecating the use of mingled liquids derived from
various sources. 2
The passage quoted
here
is
from Pahl. Vend. XI, 1-5, with a
few variations. ^
Pahl. Vend, inserts
*
as to the abode.'
Airyeme in the MSS.) is Yas. LIII, which commences with the words 'a airy^ma ishyo.'and is the last of the Gatha spells mentioned, in Vend. X, 22, as having to be The meaning of recited four times in order to exorcise the fiend. *
The Airymia
(written
the question in the text, therefore, effected
when
all
is
^
Referring to Vend. IX,
*
This clause
is
how
1
61-163
(see
is
the purification to be
?
Chap. IV,
3).
omitted in Pahl. Vend., being merely a repetition
anaghra rao-^au byasarag roshanoih, and then partially
of the preceding one, the Av. lated
:
the spells are not recited
X
2
being
first
trans-
transliterated
by
EPISTLES OF MANtJj^-^IHAR.
308
Alaharma£'^\ which ness ?" "
tu^t
!
And Auharma^-^
12.
Thou
a manifestation of righteous-
is
spoke to him thus:
shalt chant the purification litn7'gy,
— that
Zara-
solemnize a Vendida^i^ service
fully
is,
O
—
then he becomes purified, &c.l'' as mentioned by me above^. 13. Where they do not make them solemnize a Vendida^ so that they keep in operation that
which
written of
is
it
as a
does not drive
rite, this
polhttion from any one ; and then, too, they should
abandon the commands of a decree of leaders who are not over 14.
tJiein
Keep
^.
the Bareshniim ceremony'^ 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,
these.
Then
15.
a scarcity occurs as regards
unless
together with
it,
also, this is to be
what is mentioned in two teachings is certainly more correct afterwards, too, where a possibility for it is not obtained by them, there is what is mentioned as suitable by one teaching, and I do
observed, that
;
not decide that 16.
And
it is
not an expediency.
as to that, also, which
cerning the three hundred pebbles
anagrag roshano. As
sar
means 'head, end'
ever 'beginning'), the only meaning
is,
common
written con-
that, sprinkled
in Pahlavi (hardly
to the
two terms
to
be 'without a head or superior,
in this case,
independent of the light of other
asarag and anagrag seems independent,' that
is ^
luminaries. '
K35
has
evidently a
'
righteousness,
mistake,
created by Auharmazs',' but this
as 'righteousness' does
not
translate
is
the
original Av. vohii.
&c. mentioned in
^
That
^
Referring to the heretical decree about which he
*
See App. IV.
"^
See also Ep.
is,
as to the
II,
fire,
iii,
12.
The word
§ 11. is
writing.
generally used in these
EPISTLE
CHAPTER
I,
VII, I2-VIII,
3O9
I.
in ceremo7im/ 3h\ut[on (pa^yaz/6), are cast into (va/)
the bull's urine and water, that
is
taught even in the
same manner the inward prayer (va^6)\ even for when one does not cast the^n, is in the existing ;
teaching, which
proper.
is
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-
18. In the existing teaching of imperfect should be very advantageous to maintain as easy moreover, it is not said of it that it is not
formance. purifiers it
it ;
suitable,
and
in
the teaching of Afarg
it is
said that
proper.
it is
Chapter VIII.
As
to that which is written ^ that it is declared Nask*", that the consecrated bull's Saka^tam the
I.
in
epistles
is
sang,
Chap. IX, 6 has sagt/^ako, and Pahl. mentions sag/^ak, 'a pebble,' as being cast into
'stone,' but
Vend. IX, 132, c (dSn) the consecrated water and bull's urine, without specifying any number. The practice appears not to be mentioned in the Persian Rivayats, 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
Rivayats. ^
LXXIX,
See Dd.
2.
The
prayer or grace has to be taken in-
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 ar^anih means both.
wardly, that
is,
"^
^
In the epistle to which he
*
This was the eighteenth of the
shippers (see
and
Sis.
treated of
thirty
X, 25, note).
many
is
replying.
It
legal matters.
lost books of the Ma2
Among
the contents of
its first
sections the following items are mentioned by the Dinkaro',
EPISTLES OF MAN^^^'AriHAR.
3IO
becomes fetid, is to be stirred up (bara agar^oini^no), and they should not carry it
when
urine,
it
forth so to the fire
because,
;
fire,
if
so that the stench extends to the
that stench extends to the
account of the moisture
and through
fire,
on
carrying bodily
refuse (higar)^ on and forth to the
fire,
over-
it
whelms it that is taught in 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 ;
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
is
said
by
that the carrying of bodily refuse forth overwhelms it, is not on account of the
it,
to the fire
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 him even who shall bring clean and purified
water into the
fire,
and thereby becomes
sinful
2.
and one of these passages probably contained the statement quoted 'On carrying forth the holy-water and also the pot (dig 6-/^) to the fire, that is, with purified and thoroughly- washed hands; and the sin of carrying them forth with unpurified and On preserving the pot and the other imperfectly-washed hands.
in our text:
—
is with the fire, from defilement with bodily want of care, defilement occurs, and any through when, refuse one shall carry it unawares to the fire, he who is careless over-
whose use
things,
;
whelms the 1
2
it
thereby.
... On
lawfully
warming
the bull's urine
and the sin when it is not done lawfully.' See Dd. XL VIII, 19, note. The argument is that the urine being a consecrated
corruption
is
not contaminating (provided
liquid, its
be not occasioned by the stench be sufficient
it
foreign matter, as alluded to in § 7); but if to extinguish or injure the fire, it is as sinful to expose the its
on
fire,
influence as
it
would be
to injure the fire with holy-water.
fire
to
EPISTLE
3.
3II
2-6.
VIII,
is
is
of the bull's urine
of that wh'ck the ass
CHAPTER
a saying, that the proportion of mentioned not on account of the poUution
This, too,
the sin
I,
and
is
it is
;
said to be
a.
counterpart even
declared of the care of the fiesA of when they shall now carry
pig, so that
more than the proportion which is overwhelms it through carrying bodily refuse forth to the fire, and even then that flesh, investigated as to purity, is mentioned as a supply unto the ordered,
fire
it
for the season-festivals 4.
The
fetid bull's urine is itself likewise prepared,
it is to be up they may thereupon order the use of it; if then it is to be rendered quite useless, there is afterwards no neces-
so that on this account
it
ordered that
is
stirred up, that so long as it
sity for stirring
5.
it.
is
The
stirred
stirring
declared a
is
where bodily not endless, and so
purification as regards polluted things,
refuse
is
pure that 6.
only such that it
When
declared
in
bull's urine fire, it is
purifies it is
the
which
it is
even that of another.
written of
it
itself,
Saka^um Nask, is
fetid
is
to
be
afterwards declared that
only of the bull's urine which
days'; but that, too,
which
is
is
that
it
is
thus
that consecrated stirred it is
up
for the
not speaking
provided those three old
and
consecrated,
^ 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
Sis. II,
58), but they
have long
since adopted the prejudices of the Hindus and Muhammadans as its uncleanness. 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.)
regards 2
EPISTLES OF MANU^jSTIHAR.
512
become
fetid
and
is
in use, is proper.
has declared
And
7.
it
that which the Sakart'um
one of the high-priests That stench is mentioned
specially, that
is,
has individually said
'
:
with reference to the occasion it
when they keep
stirred again,
when a
stench reaches
of a different \C\wAfrom that which exists naturally
in
it.'
Chapter IX, I.
And
teachings
three
all
as
to
that which
'
the
^Me^yok-mah, Afarg, and Soshans^ have come and remained, and, on that account,
whoever has washed therein
written^ that
is
is
certain
just
that
he
they always wash
as
worthy.'
is
Also,
2.
have been as it were proper to them, would Me^yok-mah have said that " not even the purifier is single ?'" 3. And the rest as written on '
should
it
that subject, which, on account of tion,
has seemed
to be
its
acute observa-
from their statements
;
they,
so by the teaching
however, have not decided it which is in their names, as zvas indicated by
me
before ^
But I do not so understand that if those should have been all the particulars of the peculiarity of all three teachings, would the teachings of Me^/yok-mah and Soshans have said, concerning any one who should have so washed that the purifier was single, that it is suitable, because the highpriests have been thus very unanimous that when '
4.
^
In the epistle to which he
2
See Chap. V,
1.
is
replying. ^
See Chap. VI, 2-4.
EPISTLE there
one he
is
CHAPTER
I,
is
VIII,
unsuitable
^
7- IX,
?
5.
313
7.
And when
it
that, apart from customary parts (pi^ako) should be washed once by them, would Afarg have said it is proper ^, because washing them three times 6. And when it is not mentioned in the Avesta ? would have been as it were proper that the three hundred pebbles (sang) sJwuld not be cast into the water and bull's urine, would Afarg's teaching have
should be to them as the hands, the
said that
it is
use
a
for
it
were proper
other-
proper
^,
because there
pebble (sagi/'ako)
would be as
it
?
7.
is
not a single
And when
it
were proper that he zvho is washed (mak) at which any one has
at the ablution seats
washed during the length of a
been
— only
year,
not
is
they shall take them away and they are again deposited ^ would Mert'yok-mah's teaching have said that it is proper, because, when injured thereby
—
again deposited by one,
stones (sago) are
the
to effect the cleansing (vistari^no) of
is
1
The
writer says he does not understand this
correspondents, because
it
some
tt
one,
argument of
his
differs from the view he takes in Chap.
must be confessed that the meaning of the passage in dispute (Pahl. Vend. IX, 132, <5) is not very clear, as the word ashaye^/, he is unsuitable,' can also be read ae shaye^, 'he would be suitable,' both there and in our text. ^ K35 has one line blank here, but this was probably owing to
VI,
2,
but
it
'
the state of the paper, or
some inadvertence of
evident that none of the text ^
*
is
the copyist
;
as
it
is
omitted.
Compare Chap. VI, 9-1 1. Compare Chap.VII, 16-18.
This shows that the places for ablution during the Bareshnum ceremony were, a thousand years ago, the same as now, namely, stones deposited on the ground, not holes dug in the ground, as They are, in fact, the stones or directed in Vend. IX, 13, 14, 16. 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). ^
;
EPISTLES OF MANO^ziHAR.
314
and when a shower of ram
occurs thereon so
f/ia^
the whole place shall be thoroughly wetted, inside
and outside, that this
proper
it is
8.
?
And
if
some one says
case of a rite by a teaching of
the
is
by a teaching of private rite by any teaching proper, that consists in this washing which is thoroughly preserved as they keep z^ in practice^ ?' authority, authority,
and the rule
is
not the whole
is
The reply is even this, that every rite (nirong) be performed in such manner as ^/la^ which is said ifo be most preservative, and most connected 9.
to
is
with the declaration of revelation of the high-priests concernmg
the
it.
and 10.
the testimony
And
reason that Me<7?'y6k-mah's teaching
not for is
more
rite, and after that somemore preservative, is the operation to be performed by the statement of Me<^y6k-mah ditt whatever is the more preservative of Me^^yokmah'i- is collected from Me<^y6k-mah, all the more preservative of Afarg from Afarg, and that which is the more preservative of any other high-priest from that which has the most preservative approval of the high-priest. 11. That which those highpriests have said, which they decide by just au-
preservative
^
thing of Afarg
thority,
is
the
as to one is
commandment
of the learned of the
realm, which has lawfully arisen over the provinces
(shoharano); which
it
is
but even that statement opposing
much
testified
a deliverance, or which ^
to
is
declared as an exposition
This string of arguments appears to be quoted from the
which the writer
context
it is
is
From
epistle
replying, but as they are separated from their
difficult to
understand the exact line of argument, or to
be sure that they are translated ^
and manifestly more of
pollution or sin.
correctly.
EPISTLE
I,
CHAPTER
IX,
8-1 5.
of the teaching of high-priests of the
315 religion
in
a dissimilar case, they shall then ^ wholly accept, and they are to perform the operation authorisedly
and
preservatively thereby.
so consider, that even if each separate teaching should be as it were proper, it would then not be determined, by them as to the 12.
This, too,
I
impropriety of the purifying cup, for Mert'yok-m^h has stated, only as it was apparent to him, that
every single customary part is to be washed for three times ^ and has not specifically determined that when all shall be so once it is not proper. teaching of Mert'yok-mah and conthe washing which is in the law that says
By
13.
the
special
— — whoever that cerning those interpreting revelation becomes quite polluted
shall
thoroughly wash by
be considered as being wdish^d, it (the rite) is not performed by me if, also, that other high-priest has said, that every one who becomes quite polluted, and washes not by the law of the primitive faith, is not to be
that law, so that his being
considered as washed. teaching of
14.
Me^yok-mah
washing which
is
washed
Then, it
is
to
is
too, in the special
not
of that
said,
washed by the law of those of
a portion of the religion (parak-dinoan), that
it
is
not proper. 15.
He who
washes by the law of those of the
primitive faith, which as
because
excellent,
many it
is
suitable,
that regarding the threefold washing said that
it
is
^ That is, when more efficient.
2
See Chap. VI,
not proper, even he the dissimilar case arises, or
7.
maintain
high-priests
and imagines it
should be
—when when
it is
he also manifestly
3l6
EPISTLES OF MANU^iS-iHAR.
has become of the same opinion as to
that the
this,
statements of the high-priests are on an equahty, and the most evidence of the high-priests is the right course would have attained to confidence
—
about
that in a doubtful matter there should
this,
^
be a high-priest ^ and also that which Afarg and Soshans have alike, understood a similar thing is proper.
Chapter X.
And
many
other matters
as
to
the
explicit reply
is
not written by
I.
minableness of
it,
be
it
me — be
the flow of
which an
to it
the deter-
inward prayer
'^,
be it the pouring of the water, and likewise the rest the statements, when dewhich is written to me liberation and conjecture about such arrangements
—
become
made unto the
needful, are not to be
tude, but unto the priestly at once ^
much,
also,
which
which
is
written
is
when a
account"*, that
the purport of
has seemed that
it
is
by me
writing has'
my
2,
multi-
And
is
come
re-explanation,
this
on
this
to
you
and
it
written after zc^//-weighed
(sakhtako) observations^, even so xSx^ywoidd q.2m^^ some of those of good desires to understand, who are thoughtful friends of the soul ^
To
and observers
of
consult about the matters in doubt.
Reading va^-r^^ii'noih; but J omits the first letter, and thereby converts the word into apardazii'nih, 'want of leisure.' * J has merely 'the statements are when deliberation and conjec2
ture
become
at
once
*
Reading hana
^
Or, perhaps,
further on.
needful.'
rai, as in J;
'strict
the other
MSS. have hana
observations' here, and
'strict
la.
observers'
J
EPISTLE
I,
ze;^//-weighed ideas, in
CHAPTER
X,
I- 5.
317
whose heart and mind, owing
to that other writing \ the existence of doubtfulness
may
remain
fully
;
and, owing to that, this
me
re-explanation has, indeed, seemed to 3.
And
then the desire
^
sprinkle
to
much
good. 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 77iay come whose assured wisdom ^ may the angels make steadfast a7id whom
—
!
my
approaching causing a purifier to travel for
various quarters has occasioned to write
while they are, therefore,
Avesta,
bull's urine,
— so that
awed by him, and
provide more completely for use the
water and
it
shall
measure of the complete words of the
and other proper
full
they shall proceed
rites,
more appro vably. 4. And if // be even not auxiliary same purpose (ah an 6) that it was written by him except, indeed, through consideration of
for the
—
details
its
— no
reason for a writing of that kind
is
be assigned. 5. But if for the reason it was written by him it 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 to
'^
;
perplexing consideration was more particularly as ^ '^
'
To
which he is replying. Reading adtn gam, but this is doubtful. The Huz. verb zerikfintano, 'to sprinkle,'
is
not found in the
glossaries, but is readily traceable to Chald. Pit. * ^ ^
Reading arashniko-^o-dahijnih. Meaning his brother, Za^^-sparam.
The
^
usual Pahlavi phrase for the Av.
wisdom (see Dd. XL, Assuming that val stands
stinctive
3).
for va/.
asno khratuj
or in-
3lS
EPISTLES OF MANl!(5A'fHAR.
owing to the great learning thereof by me, this was not doubtful, that as to
to that, when,
to be seen
the great opinion of the world aboiit the existing
law of the profession of the priesthood, and the of
practice
all
those of the good religion of the
realm, they
should
deliberation
of
make
me and
a decree only by the other
For
men and
priestly
even he retorts a ^ further statement as to the appointed observance, its origin is then also a propagation from the diverse religious observers ^
6.
if
teachings of those great high-priests of those of the primitive faith,
who were they who have been
for-
merly great. 7,
On
of the
much
account of the depth and
religion
many
they mention
intricacy
and
opinions
well-considered decrees which were likewise formed
devoid
of uniformity,
and the
different opinions of the priests
utterance
of the with the reciters
is
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
mutual friendship, and affection which 8. Just as that even which was prominent about these chief priests (magopatano magopato), whose names were AtCiro-Frobagvinda^ and Aturo-bia^e^, who have been, each in the peace,
they had together.
separately, the high-priest of the realm of the true
rehVion and the scholar of the a^e. ^
Implying that the more learning there
neous teaching, the more necessary
it
is
is
to
manifest in an erro-
submit
it
to careful
examination. ^
Reading fra^o word stands
the last
va-('
for
pato-yek a vimune^, and assuming
pato-iste^.
that
— EPISTLE
To
9.
I,
CHAPTER
X,
many, when an opinion
obtained, pertaining
to
spiritual existence'^, it
is
is
319
1.
afterwards so
high-priests
the as
6-1
is
the
/;/
said about ZaratClj-t
time when the archangels are seen by him, the Spitaman, it is then supposed by him that they are Aindar, Saru, Nakithe Spitaman, that 'the
first
^ who are most mighty ^! 10. From such as those the decree and its original perversity (btan-ga^tikoih) and scanty preservativeness are so written and prepared, and after-
5-iyya, Tauirez^,
and
Zairi/^
wards, also, your opinion
is
the habit of good thinking
much
that
way
— of which
manifest'' from those of the
and the high-priests those written with
irritated
by
there
so
is
primitive faith
—because
it,
even its words and and the completeness of will
and religion which is written, inclined the mind away from the teaching of the high-priests. II. But as the same decree, or that which is resembling the same decree^, is appointed (vakhto) That is, such as have passed away. These are the last five of the arch-demons who are the special opponents of the archangels, being corruptions of the Avesta names Iwdra, Sauru, Naunghaithya, Tauru, and Zairi/^a (see Bd. 1, 2 7). The ^
^
name
of the
first
arch-demon, Akoman,
is
omitted here, probably
by the mistake of some copyist, as six names are wanted to make up the number of the archangels exclusive of Auharmaz(/ himself. ^ 10. Written '"of the demons." J continues as follows: with the wretchedness (vakharih) and savageness of such as those, the oppressiveness tion,
and
its
and
disaster of a decree of that descrip-
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 *
warped their statements as to lead astray. Hence, it might be compared to the conversion of an archangel into an archfiend through a mental hallucination, as mentioned in § 9.
time, so
^
J omits these last eight words.
EPISTLES OF MAnO^S-IHAR.
320
and
and
specially decided,
is
not to be accepted
is not to be performed then to be considered, by
him, and the operation
from
thereby,
its
position
is
those steadfast in the practice of the pre-eminent with the most advanced understanding and
religion,
discernment, which are the thought of its true sta12. tion in the religion of the Ma^'^a-worshippers.
And
other religious decrees, intelligently preservamade known and declared
tive of the soul, which are
from the teaching of truthful high -priests of the religion of the Mas'rta-worshippers, are to be suitably accepted and
fulfilled.
13.
And
since this opinion
(dastako) 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^
even to disbut owing to the
religion of the Ma^^fa-worshippers, nor
through simultaneous strife, desire of true opinions which has existed, there is safety abundantly, but temporarily, from the scrib-
tress
bling of the opposing, partial, and injurious writing
of that priestly
man
2.
Chapter XI. I.
For completion
little
is
observed by
me and ;
a man of my own, in a position of authority (song gah), comes with a second epistle ^ for that priestly
man, opposing, disputing, showing the harm, making ^
'
Reading hana giring, but
it
can also be read an adarog,
that undeceitful.' ^
Za
=
Not Ep.
II,
but one which preceded
it
(see § 5, note).
EPISTLE
I,
CHAPTER
X, I2-XI, 6.
32
I
aware of the deliverance ^ and applying for arrangement. 2. And the man who comes as a co-operator is announced by me, and the rite which is accomplished by him is so till further notice, which is for my further epistle ^i because a double elucidation about that which it is necessary to arrange from afar is
a custom more suitable for the discreet. If that
3.
have been then interviews with me, with a few
same
in the vicinity,
priestly man"^ should
words, would have been more preservative than try-
ing to convert that wretchedness (vakhar) into that
customary (pii-ako) even by further writing and much information. 4. And even now my pros-
which pect
is
is
demand
a well-considering
that, if the duties
for explanation, so
which are suitable for the discreet it, it is proper so to arrange
be really disposable for
what it months
possible for
is
me
to complete
for three
and I may go myself into the presence of that same priestly tnan for the arrangement of the indispensable duties, and may diffuse this arrangement properly ^ 5. But there are many reasons ;
on account of which an evil resource and this
for private reflection (nahi
a descent from position
is
;
once a temporary epistle
and comes with
this
^
From
*
Probably referring to Ep,
Ep.
Ill)
is
written
epistle^.
6,
by me
to him,
And
Ya^r^an-
by means of the BareshnAm ceremony. II, till the arrival of which (or that of they were to act as directed by the priest he sends with pollution,
this epistle. ' *
His brother Za^f-sparam. This intended visit to Sirkan
vi, 4» *
6
;
is
also
mentioned
in
Ep.
IT, v,
5;
vii, 3.
Being apprehensive that personal interference might lead to
altercations derogatory to his dignity, he prefers trying the effect of
writing in the [18]
first
place.
The temporary
Y
epistle,
here referred
to,
EPISTLES OF MANC^riHAR.
32 2
come to him, who is friendly to custom (ainag-iyar), and of like rank with his own man who is faithful and I will write further and more controversially to him, and panak^, a
man who
is
instructed 2, shall
;
give the information advisedly with which I shall acquaint him, so that it may be more explanatory to him.
through this which is written by me, or through myself^, he should come immediately (di^andyi^) unto Pars, I shall then be seeking an 7.
But
if
opportunity even for the retirement of him himself;
do not abominate zV (madam la man^om) when it is necessary for them ajtd private, as is better. 8. As to these other diffusions of arrangements I
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 they should not be molested before ^. May the arrangement and restoration and 9. benediction of the revelation (din 6) of the Ma^'f^aworshipping religion reach a climax and may the !
could not have been Ep.
was the ^
further epistle
11,
as that was written after Ep. Ill, and
promised
in § 6.
Or, perhaps, Yaz^/an-pahnak.
in former times, as
it is
found
in
This was a common Parsi name two of the Pahlavi inscriptions in
the Kanheri caves, dated a.d. 1009 (see Indian Antiquary, vol.
ix,
pp. 266, 267), and the very similar name, Yazd-panah, occurs as the name of a Parsi convert to Christianity who was put to death about A.D. 541 (see Hoffmann's
Auszuge aus syrischen Akten persischer
Martyrer, p. 87). ^
Assuming
^
If I should
*
Referring probably to further matters of complaint, which he
did not think
that dinhar
come it
zinhari^o.
personally.
advisable
controversy was settled.
to
notice
seriously until the present
EPISTLE
eminence of you
I,
CHAPTER
listeners
^
XI,
7-I2.
323
to the primeval religion
consist in long-continued, supreme prosperity, through
happiness
all
!
then, through such thoughtful friends,
acquaintance with
the
mighty words, which of yours to
me
for
is
my
difficult
its
and
teaching
to increase that gratitude
decisions, is
made
a blessing
you observe therein a good idea which seems to you important, when it reaches your sight.
to you,
10.
if
The
correct writer
and
scribe
ordered that
is
he do not alter any of the words (marik), while he writes a fair copy of this epistle of mine, which is ^
by me to you, and he orders so7ne one to give it to that same man, Ya-3:^an-panak, along with that epistle, so that it may come to him ^ for there are
written
times
when
I
seem aware
that
it 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, comand happiness of the powerful ^ who all-controlling and happy-ending. mendation,
are
son of Ytadan-Yim, has written in the day and month of Spendarma^'', in the
12. it
^
Manta-yy^ihar,
Reading nyokhshi^arano, as
in J, instead of
avakhshi-
»
Reading min, instead of mun, 'who.' To ZaJ-sparam. This copy was that mentioned
in
Ep.
II,
vii, I. *
Reading j/am, as in J; the other MSS. have shnuman, 'protwo words being nearly alike in Pahlavi letters. Reading patugano; J has pac^vandano, connections,' by
pitiation,' the ^
'
inserting a stroke.
and, as • The fifth day of the twelfth month of the Parsi year Ep. Ill (which was evidently written after further consideration) is dated in the third month of a. y. 250, this must have been written The date of this epistle, therefore, corresponds to in A. Y. 249. ;
the 15th March, 881.
Y
2
EPISTLES OF
324
MAN tJS"^! HA R.
enjoyment of righteousness, the reHgion, trustfulness to the
glorification of the
angels,
and gratitude
unto the creator Ataharma^^^, the archangels, and all
the angels of the spiritual a7id the angels of
the worldly existences.
(mah) of with
this.
like
Praise to
13.
kind which
is
month its name
the
exalted in
EPISTLE
IL
TO HIS BROTHER^ ZAD-SPARAM.
Copy of an
epistle of the priest Mdniu>^ihar, son of Yudan-Yim, which was prepared by him for the priest, his brother,
Za^-sparam\
Chapter
I.
In the name of the sacred beings who
1.
keep exalted the pre-eminent success oi your lordship, accomplishing I
am
your wishes
longing for the children
in
both worlds,
—formerly promoting
health of body
— and/f^r
and
mode a thanksgiver unto
in
every
beings, for
the
activity,
well-abiding
shall
priestly
and
fully desirous,
^^sight,
the sacred peace,
and
understanding oi your priestly lordship. 2.
Az'an
The ^,
epistle that
cdim&from you in the month ^ was ordered to write,
which Nivshahpuhar
^
See the heading to Ep.
^
The
eighth
month of
I.
the Parsi year, which
must have been
249 (see Ep. I, xi, 12, note). This month corresponded to the interval between the nth November and the loth December, 880;
A.Y.
2, VIII, i that this reply was same time as Ep. Ill, 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-
but
it
is
evident from Chaps. VII,
written about the
shahpfihar or Nishahpuhar, applied both to a 15, 17)
and
to a city in Khurasan,
and
man
in this place
(see Ep. it is
I, iv,
not quite
— EPISTLES OF MANUSX-tHAR.
326
would have and .... by me from^ .... and 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
writing of the epistle
is
own
.
.
.
,
condition
;
for your
^the
not such as that
dis-
tant who write in duplicate, but like that of neighbours who think that everything new should always 3. As to that, too, be really mutual information. 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 one should order to write clearly
— moreover,
intelligence
on account of want of
more leisure
on many subjects, my heart is for the understanding of omens.
not disengaged even
I
4.
apprize
certain whether a
your man
priestly lordship that in
or a city
is
alluded
to.
The
this
text, as
it
stands in the MSS., is as follows:— 'Namako zitano den bidana This can Az/ano mun Nivshahpuhar nipi^tano farmu6?6 va mafi?6.' be translated as in our text, if the word va be omitted; but, if this word be retained and mAn be changed into min, the translation The epistle which some one ivas ordered by would be as follows you to write in the month hvzw from Nivshahpuhar, and which :
came.'
Now
it
evident from Ep. I that Zatf-sparam must have
is
been
in Sirkan for
15th
March 881,
ber
but, at the
;
'
some time previous
to the date of that epistle,
and, therefore, probably in the previous
same
time,
it
must be noticed
Novem-
that there are allu-
I, 12, V, 3) to his having the Tughazghuz, that is, in
sions in this second epistle (see Chaps.
Sarakhs and
among
been formerly at the extreme east of Khurasan; it is, therefore, just possible that he may have been at Nivshahpuhar, on his way to Sirkan in the south, in November. ^ fill up the blank with the words keshvar J and BK attempt to ar^, 'the value of the realm;' but the original text probably stood
thus:
— 'and ivas
been torn off
in
received hy me from so some intermediate MS.
a7id sol the
names having
EPISTLE
II,
CHAPTER
I,
2,-S.
327
come unto good people of Sirkan are, indeed, so enveloped by you in distress, despondency, and trouble that its counterpart zvas when there was a interval (tahiko)^ a written statement has
me
that the
liberation of
our
glorified fathers
from the state of
For such as the insufficiency of the whole life of such was then to me, so even is the wounding and damage which comes now to my understanding and intellect. 6. The whole life of material existence.
5.
on the confines of the pure existence, a contest with the complete incorrectness that remains contaminating the liturgy by which the greatest such
is
intelligence of the religion of the Ma^rt'a-worshippers is
aided
;
a
little also, finally,
of sagacity and observ-
ance of the apportionment of the more grievous impostures and more frightful delusions.
And,
7.
first
vile idea first
of
all,
as to
when your completely own enlightenment,
destroyed your
and quite subdued your seconding of me, is inopportune (avidana) for me; and that ordinance^, which though it be also right, is then even grandeur, because it is a law of the realm and an opinion of the 8. When even in the mansion of various world. thoughts, the residence of the assembly of Pars, and many other conventions to deliberate, and the united opinions of a thousand priestly men (magavog) of the good religion thereon, it could remain unaltered, then, also, the various good thoughts and opposing considerations that, along with me, the *
Since he heard from his correspondent.
be tii'gako, 'nine days^ as that would not Eps. ^
I
and
tally
The word cannot with the dates of
III.
Referring probably to the Bareshniini ceremony which Za^/-
sparam wished
to dispense with in
many
cases.
EPISTLES OF MAN^^riHAR.
328
minds of other heads of the religion have promoted, and shaped or altered decisions thereon, and settled and issued orders thereon, could not have seen a grievance (se^) therein. 9. And this, too, should be observed among your requirements ^ that when the fattiness^ of the
body
in wrinkles
is
(/i'in),
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, but the law of the realm of only through the deliberation of the same perfect ones ; to make him decide then is
various kinds ^
is
not proper ^ 10.
And
it
would be desirable
account of that w^hich not practise that,
O
said thus
is
Zaratta^-t
!
for :
'
you to take
Thou
shouldst
when thou and
three
or four companions, in the village of a thanksgiver
Such is an evil These words of his are then not taken and it is firmly and with acute into account by you observation determined by you, and thought preser-
of the assembly, shall say this notion.'"
:
"
1 1.
;
vative for yourself, that even the sin be not privately
(andarg) declared by
me
unto the assembly which
has deliberated at Shira^^
'
1
2.
You
^
J omits this phrase.
2
Reading me^akh or miskha; but
it
order
this,
and
may be masagih,
squeezing.'
2 words, even then the opinion of the highJ has merely the priest/^r the reahn,' which gives a reverse meaning to the text. '
a supreme high-priest became put in commission, by being but intrusted to a committee of four of the most learned priests *
It
appears from
this, that
when
very old, his worldly duties were
;
the opinion of the superannuated high-priest was still supreme in spiritual matters, though not to be trusted in worldly affairs. ^
Whither
Manuj'yC'ihar
had
before writing Ep. I (see Ep.
specially I,
iii,
13).
gone
to hold this
assembly
EPISTLE it is
known
(air)
about
II,
CHAPTER
9- 1 4.
I,
329
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 wviA^x-hand that
if it
as regards yourself, as Zaratdit^ the
this,
club-footed (apafrobd)
when he arranged
his gar-
ments (vakhshakiha), 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 it, and those of Rai^ (Ra£;ikan6) wrote a reply that, if he should be appointed by you also at a distance, he 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
more mischievous, the disgrace among the people is more unslumberable, the load upon the soul is more consumingly heavy, and the various
^
sides
is
The MSS. have Tughzghuz
in
Mas'audi
Pazand.
states (a.d.
Taghazghaz were a powerful Turkish tribe who 943) dwelt between Khurasan and China, in and around the town of Kujan, 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 Maz^a-worship taught by Mazdak (see that the
Mas'audi,
ed.
Barbier
de
Meynard,
vol.
i,
pp. 214,
288,
299,
would seem from the allusion in our text that Za
at length in a note to Sis.
orthodox people of Sirkan.
VI,
7).
It
That he had recently been in the is further shown by the allusion to
extreme north-east of Khurasan Sarakhs in Chap. V, 3. 2
Evidently
hood, fied ^
* ^
some
recent pretender to the supreme high-priest-
who had endeavoured
to conceal the deformity that disquali-
him for that office. That is, fit for the dignity he aspired to. Here written Girman (see Dd. XCIV, 13). Near Teheran.
EPISTLES OF MANtj^A'IHAR.
330
severance from, and contest with, Auharma^'rtf and
become more incalculably perplexing. 15. And this, too, is my summing up (khaptr)^ when Zaratu^t
—
your own acquaintance
with the religion and salva-
tion of soul are in such force
—by the parable (an-
guni-aitako) of that physician of the body who, when they asked about destroying the toothache, thereupon gave his reply thus: 'Dig it out!' and He is always wanted as our they rejoined thus physician, so that he may cure even a tooth which is diseased;' I would extract its teeth ^ more plenti*
:
and with 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
fully
learning and acquaintance with religion of his priestly
he disperses the profession and the preparation and management of the remedy^ of many diseases, then he throws it away as a profession, and lordship, so that
there
is
not
much
of a necessity for the wisdom
learning of his priestly lordship.
For
1 7.
and
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
;
and of many
things which are in writing, of a nature easier and more comfortable in a worldly sense, they offer and ^
J converts the phrase into
'
very heinous to me,' by reading
and adding giran. That is, he would drive the morbid ideas from
az;ir 2
his brother's
mind. ^
Meaning
the practice of the
Bareshnum ceremony,
for
which
were specially required. * Probably because they saw no necessity for the presence of He is warning his brother that the fire at the sacred ceremonies. his heretical teachings would soon make the people imagine that
the priests
they could dispense with the priesthood altogether.
1
;
EPISTLE
II,
CHAPTER
always give more than he
I,
who
I5-II, 3.
33
a priest
is
and, at
no one ever accepts any except him who astute in evil and wicked \ last,
is
Chapter IL I
I.
and
have also examined that writing ^ in
it is
detail,
very unprepared for the remarks of the
learned and those acquainted with the religion, for
the sentences concocted have to be divided, and the slender demonstration
di^o); so
is
consider that
I
disconnected (aparvanit is
not sent to be seen,
as regards which such a course would, indeed, be a
cause of terror to
purifiers.
2.
//is so written that,
while on account of that 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
more
perform it as a duty provided for 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 one comes unto a
shall
high-priests
purifier
^
That
fully ;
who washes is,
some
priest
in such
who
are those applied to the
manner as
is
teaches such heresies.
demons themselves
in Pahl.
declared
These terms Vend. XIX,
140, 141, 147. 2
The
him by
decree of Za^-sparam, a copy of which had been sent to
the people of Sirkan (see Ep.
The two liquids used shnum (see App. IV). ^
I, iv, 7).
in the purifying
ceremony of the Bare-
— EPISTLES OF MAN^-SS'IHAR.
332 revelation
in
;
— which
when
existence
he
is
is
indeed, from his
evident,
a religious purifier,
and
also
knowledge of the rite no use of that same decree unless the scripture of revelation, likewise, be so he is to do it with very strict observation, now, since, owing
from your
priestly lordship's
indeed, there
is
to the reception of terror
paration
own
is
by the
purifiers, that pre-
evidently to produce, as regards their
and movements, much harm and irand perplexed thoughts among the people,
disposition
regularity,
the discredit of the decreer
is
generated therefrom,
would have been more reasonable to consider the terror and doubt of the purifiers in another way. That which is so explained by you as though 4. it would remain accomplished and would be in notice and this is written by you like as it were from
and
it
—
—
a teaching of some description is not proper; because, thus, every rite in the performance of the desired operation, even by one single teaching, is suitable, which, like the preparation for the state-
ments of lying
For when
5.
litigants, is
very
there are some
like,
biU not correct.
who have
furthered
Mert'yok-mah better than the teaching of Afarg \ it is well when every single rite in the teaching is ^
right;
and as
deliverance-
is
to his
rite
it
is
not very clear that
promoted by maintaining
it.
6.
Even
on that occasion when Mert'yok-mah has mentioned threefold washing, and Afarg once washing 3, Me^yok-mah is the after deponent and Afarg the prior ^
See Ep.
I, V,
"^
I.
From
pollution.
In Pahl. Vend. IX, 132,7 (see App. IV), where the threefold washing is connected with the name of Afarg, and the once washing with that of Me^/yok-mah but Ep. I, vi, 7-9 agrees with the state=>
;
ment
here.
EPISTLE
CHAPTER
II,
4-9.
II,
;^^^
deponent^; and, on that account, the statement
is
to
be made as long as Me^yok-mah is preserved, Sti^ as regards the opinion of the words of Afarg zV is to be maintained in a state of preservation. two 7. As to that which Afarg has said 2, that '
purifiers are
Me^yok-mah has
requisite,'
also said
that one
is
shans^
similar evidence to his, as to that which
is
plenty
;
since the teaching of S6-
aiid,
is
by him, they have thus been more unanimous when there is one it would be proper and as several high-priests have announced just the same evidence, a7id Afarg himself and other priests have been of the same opinion where it is the performance of the beginning of the Vikaya ('exorcism')*, Me^yok-mah is preserved. 8. Not on this account, that Afarg is more preservative^ through once washing, said
that
;
the operation to be performed according to the
is
teaching of Afarg, but the once washing from Afarg
who is the prior deponent, and the one purifier from Me^yok-mah who is the most corroborated are to be accepted and to be conducted.
And
even the computers of the stars would make the position of the stars which exists when that of the sun a7id moon is from the direction (min ztk) of ^atvaharan^, that of Saturn from the direc9.
*
The words pastmal,
'after
deponent/ and pesmal, 'prior
deponent,' are here written ahke (see Ep. "^
In Pahl. Vend. IX, 132,
(see
<5
I, vi,
lo, note).
App. IV and compare Ep.
I,
1-4).
vi, '
See Ep.
^
From pollution (see § 6). The high-priest of the Parsis
^
names of
*
I, V, i.
the three
'
Pahlavi forms of the
directions
names of
'
in
See Ep.
Bombay
mentioned
is
I, vi, 6.
of opinion that the
in this section are the
three of the lunar mansions,
whose
;
EPISTLES OF MANU5ii:iHAR.
334
Avenak, and that of Mars from the direction of Pa^ramgo^, a position which sends much good, and'xs said to be capable of undoubtedly (anarangak) bringing on maturity of strength. lo. That this is to be seen as an occurrence (^asto) is a conjunction tion of
(nazdako) which
not possible\ because,
is
if
the
conjunction of 6'atvaharan be exact, yet, since Saturn
andVL2iXs are not at
//^^zV
conjunctions (m in nazdak),
its effect is not a good configuration (kh(ip tantj) if the conjunction of Avenak be exact, yet, since the
sun,
moon
its effect is
ramgo^
be
2,
and Mars
not good exact,
;
are not at their conjunctions,
and
yet,
the conjunction of Pa^-
if
since
the
sun,
moon, and
Saturn are not^ at their conjunctions, the
effect is
are given in Bd. II, 3 ; and he identifies ^atvaAv6nak with Avdem, and Pat/ramgo^ with Kahtsar, haran with The reading of all these names is, however, very uncerPadevar. 6'atvaharan is written 5'ataharan three times out of the five tain.
Pazand appellations
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 ^at corresponds with 6'ata-bhisha^ or 5'ata-taraka, the Sanskrit name of the 25th lunar mansion, Kahtsar.
As
Paz.
Avdem seems
to
be merely Pahl. afdum,
'last,' I
prefer
Avenak (which can also be read Averak) with the ninth lunar mansion, Avra (Avrak in Bd. VII, i, A^rak in Zs. VI, i), the Pa
identifying
the three occurrences of the
makes
it
the
first
name
its
;
identification with
lunar mansion, the Sans. Ajvini,
the heavens, therefore, which
is
The
Padevar
aspect of
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. ^ That is, it very rarely happens as rarely as the exact agreement of three different commentators, whom these three conjunc;
tions are intended to represent. 2
»
Reading mitro mah, instead of Me^/yok-mah. The MSS. omit la, 'not,' by mistake.
EPISTLE
not good
which firm
;
is
mind
II,
CHAPTER
IO-I2.
II,
335
on account of ^ which, in any conjunction not exact, they beHeve it possible for a also to accomplish this auspicious labour
(sukh-var^-ij-no), but they say the just and wise
should miake the decision^,
So
ii.
that this one
a very good position, because that which
is
is
truly
issuing (rast-ta^^) through the conjunction of ^'atva-
from that mighty KSatvaharan 2, and that of vSatvaharan being better through the conjunction of haran
is
Pa^ramgoi", that 1
You
2.
is
done*.
should understand that of the same kind
the similitude of the three teachings, of which you
is
have written, with this similitude which
I
have por-
and ordered to form and scheme, so that you may look at it more clearly, from a proper regard for your own deliverance ^, for the sharp trayed
^
^
^
Reading rai, as in J, instead of the IS, 'not,' of K35 and BK. That is, the circumstances are too unpropitious for any one to
come
a decision without consulting those who are better qualified
to
when commentators disagree. Reading min zak raba 6'atvaharan, but this is doubtful, because K35 has min raba aharan with zak -S'at written above min raba; BK has min zak 6'at6 (or da^/o) raba aharan (or kharan), which is merely reading the same characters in a different order ; while J omits most of the doubtful phrase, having merely to judge, as is also the case ^
min
zak-i, which, with the alteration of rast-ta^ into rasttar,
changes the meaning into the following through the conjunction of -S'atvaharan of -Satv^haran, and that which
ramgoj, that *
Or
'
is
is
:
— because
is
'
more
that
which
is
correct than that
through the conjunction of Pac/-
done.'
that remains the effect.'
Reading nuanini^o; K35 and BK omit the first letter so as to convert the word into dihanini^o, which might mean ^
'presented.' ®
From
pollution.
There
is
'salvation' for bu^i^n, but this
no doubt,
some temptation
to use the
would introduce ideas
foreign to the author's mind.
word
that were,
EPISTLES OF MANd^X-iHAR.
336
intellectuality of the
well-considered in connection with
its
what
not purpose (aha n-
re-explainers of
is
the accumulation of opinions that is steadfast in the law of the ancients and orders you 13. For, owing to the miraculousness to heed it.
and for
ko),
and pre-eminence of that \ he who thinks
to restore
the o-ood ideas of the ancients does not himself understand the knowledge in that wisdom of the ancients, and does not keep his own presumption (minih) lowly and teachable; much, too, which is
through his own learning is declared to be out of it (the law), and how he orders tis to understand it is
by his
own
opinion
2.
Chapter I.
//
is
disquieting
III.
about
this,
too,
which
is
declared in your writing ^ as regards your vehement desire and embarrassment (rfizdih) for a new law,
and your wish and longing
for the establishment of
the law of the apostles S* as also that which you have done about the gathering of the details of
and about
statements from the three teachings ^ ^
The
ancient law, as contained in the
difficult
language of the
Avesta. 2
That
is,
commentators are apt
to attribute to the scriptures
many opinions which really originate in ^ The decree mentioned in Chap. II, * That is, the new law which the Hushe^ar-mah, and Soshans (see Dd.
themselves. i.
future apostles, Hfishe
II,
10) are expected to bring,
so as to restore the religion in preparation for the resurrection. ^ Those of Mefi?y6k-mah, Afarg, and Soshans (see Ep. I, v, i,
6).
EPISTLE
CHAPTER
II,
II,
causing the rapid bringing of the
1
3-111, 4.
new
337
law.
2.
And
on account of your embarrassment and ^rong-doing (va«fag) they would give up the Frasnat^e ('washing upwards^') and Upasnat^e ('washing downwards '), to bring the fifteen times which are without ordinance (bara ainako), that are after it 2, back to a portion of the ordinance
the fifteen which are
(ainako
vai).
As
3.
to
the three times, each of which times one
runs a mile (hasar) even until he obtains a purifie^^ since perad venture thy mile (parasang), too, might become more, all the good work is written purposely
(a^-kariha) of three miles and more*. 4. And that, too, which the high-priests have so appointed,
when
he has striven in that
manner
for three per-
sons ^ or that sin and retribution of his is apportioned unto them and brought to the balance
(san^ag-aini^o), retribution
of
is
sin
because that commission and might now, peradventure, be
These terms are quoted from Vend. VIII, 276, 279 (see App. V), and are thus explained in Pahlavi in Chap. IV, 2. 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
in § 279 of the Avesta.
would confound the
'),
but refers to
its
previous occurrence
But, perhaps, the author
final
washing appointed
in
means
with the preliminary washing appointed in the previous »
ii,
that they
Vend. VIII, 299
See Vend. VIII, 280, 287, 291 (compare App.
V
§
279.
and Ep.
I,
6, note). *
run After the polluted person has thrice run a mile, he is to Vend. VIII, 294) to some inhabited spot; from which
further (see
directions the author concludes
5
to
K35 and BK be a copyist's blunder.
To
purify him, and,
his sin (see
[18]
any excess of distance
have 'four miles and more,' but
immaterial.
seems
that
if
is
this
they refuse, they each take a share of
Vend. VIII, 280-293).
Z
EPISTLES OF MANds'A'iHAR.
338
allotted unto the
there
(palii-to)
for
priest^;
if
he were impure
would be no one whatever who
would properly perform the
as
purification
it
is
necessary.
Then
5.
it
perform the
has become indispensable yi7r you to purification,
that
for
operation
— so
suitable for the discreet where he who has been by the dead ^,' so that he has become polluted, and even the stars and moon and sun shine upon his '
'
discontentedly'
life
when
there
is
—
just as
is
great
is
no
6.
and a realm who is life
soul
Finally,
;
its
when
body
water,
not possible to
it is
and when
when he that
fire,
value that where there there
able to perform
not justifiable except 7.
is
purification of the
purify the in
So great
of
and righteous women'
earth, cattle, righteous males,
thereby.
for the exalted
fit
propitiation
'
shall
it,
is
that
perform
a man man is it.
pre-eminent operation
being accomplished, over which there
is
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 (khur<2fak6) in the name of authority is becoming a struggle (patkar-yehevtin) then, though it may not be possible for you to perform it yourself, it should thereupon be the duty of some one of your disciples to perform it in your sight, so that you 7nay be aware of the rite, even apart from the great resources in tJiat most learned (a^'ttam) acquaintance
—
—
^
Who
"^
Referring to Vend. IX,
^ '
is
to purify
him
finally
with the
Bareshnum ceremony.
61-163, quoted at length inEp. I, iv, 3. Reading mahisto, but it can also be read Mas^ayasto,
Ma^fl'a-worshipping.'
1
EPISTLE
CHAPTER
11,
revelation which
with
III,
5 -II.
339
you \
associated with
is
repeatedly written by
Also from that which is you with understanding of the 8.
three
teachings
it
2,
is
rite,
as regards
manifest those
rites
all
are
mentioned even as those zuhich are more maintained, and are not those which are unnecessary to perform. a something therein that tends to 9. You are ^ a little preserve 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
as well as the
urine,
man^
shalt o-ive a
those controlling
wash
to is
three
men^
or thou
therein, the intellect of
then, indeed, not preservative
therein. 10.
It is
water and
proper also for you to consecrate the
bull's urine
three
teachings,
liquid
and other
to
by
that ritual which
prepare your
own
is
in all
ritualistic
things which are approved
among
you with mutual assistance, and to appoint a purifier who has performed fully acceptably and been wanted. II. Then, to give out properly to the country that the purification
is
according to
my
order,
I
always
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 2 ^
vert
That
is,
better acquainted than his subordinates.
See§i. Reading bukhtano; the MSS. it
into
bara
his presence
he
tanu,' without a body.' is,
* ^
who
The meaning some
at all events, able to secure
when he is compelled to intrust who are not fully competent.
the ceremony,
subordinates
divide the word, so as to con-
its
In the prayers and exorcisms.
That
is,
requires
one thoroughly
no
qualified (the priest
special supervision.
Z 2
is
that
by
efficiency in
performance to "
See
mentioned
§ 4.
in § 4)
EPISTLES OF MANOs^IHAR.
340
more acceptably than that of other puri12. For the water a7id bull's urine are all fiers. consecrated by me, and the three hundred pebbles (sang^) are cast into them (aiiba-y) by me, just as the operation is also directed by me it is directed in the three days ^ when it is performed, and all the customary parts are washed three times by me^; the ablution seats (mako) 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
perform
it
;
me
as
three teachings have mentioned as per-
all
fection.
13.
You become
the best of the
district,
as regards the minutiae (bariki<2f6an) of the purification that
is
within your duty, so long as they
which are curtailed (kazd) by washing disclosed to me ^, while, you in the way of when it should be performed by you in this manner, your performance would be equally constantly exexcite the sight
tolled 14.
^,
^z//
and your writing praised. When, then, you write of
always perform
'
See Ep.
'^
The
App. IV)
I, vii,
it
it
that they should
just as now, the falsity therein
16.
'three washings
'
mentioned
in
Pahl.Vend. IX, 132,0 (see
referring probably to those after the third, sixth,
;
the fourth,
and tenth days of the Bareshnfim ceremony.
Most of
this clause is '
Ep.
As
and
on
ninth nights (see Vend. IX, 136, 140, 144), that seventh,
is
omitted in
is,
J.
been directed by Mefl'yok-mah (see Chap. though the extant Pahlavi Vendida^ (IX, 132,7")
said to have
I, vi, 7),
II, 6,
attri-
butes the order to Afarg. *
Compare Ep.
"
J has
'
I, ix, 7,
Pahl. Vend. IX, 132,
q, s.
so long as they advance the purification as
possible by a resemblance so approved.' ^
In the heretical decree under consideration.
much
as
:
EPISTLE
CHAPTER
II,
grievous (yagar), and
I
III,
I2-IV,
34T
2.
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 primitive faith who are esteemable you withdraw (madam dare ^6) from the midst of us. 15. That which you understand yourself is that unto Atiharma^
—
^
and
defiled,
are as
it
in
—
the eyes of the good
and wise
they
were propitiatory towards the mischievous
And
your words about it are just as they say concerning a beggar ^, where a garment Wash the dirt (a lug) on him is given to him, thus thoroughly clean;' and thdit garment they shall take and he spoke thus is put upon the fire and burnt Vae^.
16.
'
:
;
'
My
dirt
was a
comfort.'
Chapter IV. I.
It ^
—
is
both explained again and summarized
be from a law of Zaratu^t, is it so decreed as he spoke it ? and if they should never perform by that, do not bring the Avesta and its
thus:
If the decree
exposition into the midst 0/
^
it.
2.
For the
fifteen
from the revetimes which you have written, lation of Zaratu^t, are his mode of washing fifteen if
times upwards and fifteen times downwards
^,
a rule
That is, by the Avesta and Zand. Reading anako Vae he is the demon that carries off the soul Even the best creatures are imperfect in the (see Dd. XXX, 4). eyes of Auharmaza? and the righteous. ^ Reading niyazkar, instead of the niyazar of the MSS. * His own line of argument. ^ See Chap. Ill, 2. ^
^
;
A
A
EPISTLES OF MANU^ZIHAR.
342
which
is fulfilled.
owing
3.
It
is
ones defilement be
said, if
depositing any bodily refuse (higar-1),
to
then nothing of this is ever necessary for him, for one reckoning (mar-l)^ will smite that which he takes hold of with a finger and
it is
clean, or
smite a golden yellow clean, or whatever^ smite
clean
is
demon be
unless a
And
4.
when when
but nothing merely clean
;
this is not
it
will
shall
purified,
clean ^
too,
this,
is
it
very amazing to me, that
is
taken into account by you, that and one should obtain, no
there should be,
would then be necessary for him to how then is this knowledge obtained by you, on which information (agahih) has purifier*
it
operate himself ^
reached you, that the purifying of all the purifiers of the country of Iran is just as they should always
perform
it.
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
)our account of the gossip^, and yoii7' inforall the purifiers of the country of Iran
mation, about
^
That
is,
a
single
washing, which
is
sufficient
for ordinary
defilements unconnected with the dead. ^
doubtful; the word seems to be -('ike in Pazand, but, as and ft are much alike in Iranian MSS., it may be read and the phrase would then be 'or it will smite a penis
This
the Av. )^iik-8,
is
i
clean.' ^
That
is,
cleanhness can no more be considered purification
than a demon,
who
can be considered *
to
J has
*
when
is
supposed
to
be an embodiment of impurity,
clean.
there should be
beg the help of a chief of the
no
it would be necessary and when one should not
purifier
religion,
obtain that' directed in Vend. VIII, 299 (see App.V).
^
As
*
Reading
va-^ sakhftn, but this
is
uncertain.
EPISTLE
II,
CHAPTER
3-V,
IV,
2.
343
your people should abandon that which is most indispensable, and your account of the gossip, as regards that which the whole realm
obtained
If
6.
?
commands
has done, be not according to the gion and to sound wisdom
;
and
if it
of
reli-
has not come
completely to your knowledge as the washing of the purifiers of the country of Iran
—because, when you
number even of their footsteps \ it is 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 do not
fix
the
certain that
way
that
certainty
is
it
—
declared as improper, with whatever be uttered or written.
Chapter V. 1.
that
If this is
which
is
said
by you be a knowledge why was it
replete (az/kar) with advantage,
then necessary for you to keep cealed^ from me,
when
I
it
as
it
were con-
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
(hu-bam)?
well-enlightened
is
^
2.
decree
If this
Referring probably either to the distance of the Bareshnum
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). "^
Reading nihano, as
in J, but
K35 and BK
omit the
first
letter. ^
Assuming
mayag is maya being
that
Sz'ag (Pers. ava);
a pseudo-Huzvarij equivalent of the true Huzvarij of
az',
'water.'
EPISTLES OF MANtf^iriHAR.
344
seemed so to you been in Pars and
between when you have time when in Sirkan, it was
before, this
not well considered with those acquainted with the religion, the wise and the high-priests, and not even reported. 3. If not conceived by you before, then
what learned acquaintance with the religion was acquired by you in Sarakhs^ and Shiran, about which you are enlightened ? 4. And before it was to be well considered amid observation and meditation 2 what high-priest was obtained by you in Shiran, who, when it was well considered with him, in completely securing himself, kept you away from deliberation to be decided with me and other priestly men and high-priests ? 5. If not decided by you in Pars on account of breaking away from me, that is as though you yourunderstand that I am to keep, in 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
self
harm and
of
for yourself
distrust (tars)
which you have amassed
by having written and
acted, ajid has
made me suffer sorrow (virt^varini^o) in my own 6. If it had been shown to me by you that person. would be the preservation of the religion, it would 7. If, then have incited me to accept it steadfastly. it
A
town in the extreme north-east of Khurasan, between Nishahand Marv, but nearer the latter city. When in this town Zac/-sparam probably came in contact with the Tughazghuz men^
pfihar
tioned in Chap.
I,
12.
through your good consideraJ inserts the words 'by you, and tion a was more properly undeceiving, if done, then.' 2
^
VI,
Referring to his intended 4, 6,
VII,
3,
Ep.
I, xi, 4.
visit to
Sirkan, mentioned in Chaps.
— EPISTLE
CHAPTER
II,
V, 3
-II.
345
me, a lawful decree
for the sake of co-operation with
had been even more privately propagated by you, and if the religious demonstration about it were conservative and correct, it would then have been less vexatious for you to explain // to me than to others
who have
acquaintance with the decrees
less
declaration of revelation arisen thereon,
come
to
it is
from me.
fully
and
a difference had
if
a correct reply would
you more
conceive that
;
and
8.
then have
And
you
if
not necessary to demonstrate
it
to
me
through the declaration in revelation, that deliverance which it is not necessary to announce is not
And, just as even in Pars, if it luere not decreed by you in Sirkan on that account, when your conception was that they would not accept it from you, it was necessary for you to know that, because it was to be so decreed, even in another place.
not possible for you to provide
much
9.
interval for
demonstration. 10.
now
\iits purport be
considered by you,
when
^ you are moving as to the writing from which writes fully of your acquirement and interprethe tation of it, and of a mutilated deliverance ^ arrangements for iniquity on this subject are many. II. And one of them is the erroneous writing^ which is with me, for you conceive that they would accept from me your view, as it were swearing (sokandiko) that it does not go to the filth accumulated for^
Shiran:
—
Ep.
Referring probably to
^
I,
which appears to have been
written from Shiraz after holding a general assembly (see Chap. II,
Ep.
text,
I, iii,
13)
;
but this
was probably written
epistle,
after
also Ep. Ill (see Chap. VIII, ^
From
*
Assuming
Manm/^ihar had
left
Shiran, as
was
i). ^
pollution.
that the Paz.
I,
judging from the remark in the
p^sahu
See Chap. II, i. pas sakh-i; but,
stands for
EPISTLES OF MAN^^-i^iHAR.
346 ZaratLUt,
and does not contend with him
(hamemalih) does and does not increase the
;
and
that
the opposition
not strive y^ir
new and
evil of the spirit
law,
the world, since
a
labours fo7^ the hoard of
it
the soul. 12.
thee, it is
And, owing
was done by
persistently concealed, that
which
to
is
my
the anguish of
annoying when a wound of the soul
by means of the decree
ally realised
;
is
life
for
;
not actu-
but
too,
if,
it should be really avoidable, it is then even said that ignorance itself would be regenerative (navazu-
flfariha),
since it
is
not dubious to me, unless a
matured knowledge of creation and some of that the angels should be in sights even 13. Also through their much talking, which is like Visarii-^, and much affliction, which is like the eradication
^
of
there
life,
is
a perpetual demonstration then in
every place of the country of Iran, where this information abo2U its religion shall arrive, that they then consider thee as an apostate and an
enemy
of the
religion. 14.
many
And
through
this
eager procedure of yours
troops in the provinces,
who have
to horse
(aspini^afano) themselves, have joined Atur6-pa
g and d
are
much
alike,
it
may
be pa's ah u, which,
when
gehan, 'protector of the world;' or p
shah=pa^akhshah, ^
Meaning
that
a decree, unless it
it
'
sovereign.'
he should have preferred being ignorant of such exhibited far more knowledge of the truth than
actually did. ^
So written here in Pazand; but, no doubt, the demon Vizaresha Dd. XXXII, 4, XXXVII, 44), who carries off the
(the Vizarash of
souls of the wicked, ^
is
The name,
also
is
meant.
apparently, of
mentioned
in
Chap. IX,
some 11.
rival
of his in authority,
who
EPISTLE
CHAPTER
II,
V,
I
2-1 6.
347
inasmuch as those most mounted on horses^ are the washers 2 of Sirkan, who would have ahvays thouo-ht about their abundance which is due to the archangels, they have spoken with opponents about for,
this interpretation of the section ofscript2cre{vididiky,
'We
do not conceive it is necessary to demand thy reason /^r 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
and
become
so
appointed by it
is
similarly testifying ^ thus:
thee.'
15.
And on
that account, too,
more disquieting unto me, when
I
am
aware
both of the origin of this perplexity and the surpassing contamination which is possible to arise
from 16.
(la
it.
And you
always so observe as not to leap
aiyyukhtano) without looking before but tem;
porary observation
is
nothing really of that which,
what one observes, with the eyesight looking well forward, when dust of by
a well-stinging similitude,
many
^
kinds
is
is
domesticated with the sight of the
Reading asp-varakantum, and
this
meaning
the previous mention of troops horsing themselves fixing a stroke,
tallies
but
;
well with J,
by pre-
changes the word into vaspoharakantiam,
most renowned among the
'
those
spheres.'
The ceremonial washers or priests. The term vidak is applied to sections or chapters of the Avesta in Dd. XLVII, i, 5, 6, LXVI, 4; and here it must be 2
^
applied to the Avesta of Vend. VIII or IX, to which the misinterpretations of Za^-sparam specially referred. *
^and so given similar testimony, which
J has of a priest of your fame,
and written by them
is
written
by them
to me.'
5 The diminution of their means of livelihood by the decrease of ceremonial washing, more than their apprehension of the sinfulness
of such decrease.
;
EPISTLES OF MAN^^isriHAR.
348
be not judicious he is wonshould it be even when and derfully deceived by it he mentions the existence of two moons, has it become more proved thereby ? \^. It is 2. custom of the most provoking in itself, and presented dis-
eye; and
if
his intellect ;
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 a7id 18. Also, on account of my want of enjoyment.
even the information which
leisure,
asking peace, rous mind leisure
is
;
is
information
I
is
presented,
believe with a gene-
and being aware regarding
my want
of
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.
Chapter VI. I.
When
at
any time
I
write
more
pleasantly, this
still
with the stead-
directs you to understand that fast are
my
affection
and natural lowly-mindedness when you have
afterwards, too, that which happens
kept
me wide away from
the
way
of brotherhood,
and hieher even than a father, master, leader, ruler, or high-priest, is due to the fame and happiness of ^
The
meaning
K'\xvs2.d bridge, or
that he
passage to heaven (see Dd.
would have been ready
to lose his
life
XX,
3);
for the sake
of his brother. 2
The
heart to write of the 'happiness
and enjoyment' of
§ 17.
EPISTLE
my body and
CHAPTER
II,
life,
not
2.
7-VI, 4.
1
On
and
349
of character, but
to affection
the position of religion sacred beings.
V,
command
the
that account,
of the
when you have
seen the pure religiousness, the learned knowledge,
and
repose-promoting
the
(avenapih)
^ which
my^
of the
truth
heart
invisible
leaping with evi-
is
dence, so that you are steadfast even unto the
^which
asta-/6a ('not though the body') the Spitaman spoke ^ to the religion
—and,
which
is
noi^
ZarattJi^t
you have understood that
to the best existence,
me
because, turned by
thy passport (parvdnako) it is
the organizer of the greatest protection, even that
supposed by
is
me
—
I
undergo
all
the terror of the
period in hope of the supreme recompense. 3.
And
the position that that religion has 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
to be
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
your
priestly lordship has
and
gratification of
done to me.
4,
will be undoubtedly realised by you, that
not turn away from this decree which servative, but,
^
The MS.
as far as the
being appointed,
I
is
reach
And if
this
you do
not pre-
out from
J ends at this point, but the continuation of the text, word important ' in Chap. IX, 7, is interpolated in '
Dd. XXXVII, 33 in the same MS. 2 In Vend. XIX, 26, 'not though the body, not though the Hfe, not though the consciousness should part asunder,' would he curse the good, Mazfl'a-worshipping religion. ^
He now
authority,
proceeds from persuasion to an assertion of accompanied by threats.
his
EPISTLES OF MANU5A'IHAR.
350
the country of Iran^ then
I
est attacker of you.
And
5.
shall
become
so
I
its
great-
consider that
more harm
to from my opposition it is possible /<9r happen unto you than from many accusers who are like the leader of those of the good religion, the many who are as // were of like fame with me. 6. And also from my departure, and the nonexistence 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
whom it is I who am know this, that my coming is on
accusers of
the restrainer, you
account of the affection of some and the reverence of others.
7.
From
the exercise of religion
I
do
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,
not at
all fall
;
I
am
then his antagonist.
8.
Fate
great truth of the vacant, the form
has procured the light of
(zik6)=^ is the
(andam)* which
life.
Chapter VII.
A
I.
well-reflecting /^ri-^/^, moreover,
understand that which
is
written by me,
is
able to
in private,
unto the good people of Sirkan, as perhaps a legitimate copy^ of a writing of that kind from
in writing
1
Ep.
Referring to his intended
2
J 3 ^
is
visit to
Sirkan (see Chaps. V,
5, VII, 3,
I, xi, 4).
has
Or
'
I
am
an opposition.' *
Miving.'
Tlie
MSS.
mentioned
in
Or
'the time (hangam).'
have pino, instead of pa>('in6.
Ep.
I, xi,
10.
This copy of Ep.
I
1
EPISTLE
me may
be near
CHAPTER
II,
VI, 5-VII, 4.
35
was like the production the tearing and rending of his own the purpose of bringing on that
you
;
and
it
some one for limbs, and for remedy the burning, torturing medicine that is whose purpose is to remain away from religious^ the steadfast while abiding by the commands of 2. This same epistle ^ which was one of relio-ion. very great incompleteness, and one as it were thinking very severely, was similar to the decision (azad^) to which I have come on the same subject, and accomwhich is written of below and again panying this epistle was a man of my own with of
— —
;
a further epistle ^
3.
I
am
discharging (vi^arako)
dtUy as regards it^ where I so arrange of every kind which it is possible for me to
my own affairs
complete for a period of three months ^ and come myself to where you are, and that mastery (/C-irih) which is prepared is again arranged when it is
wanted by them
^.
have already become a reserver (khamo^i^ar) and rapid preparer of the adaptation of words in which cogency exists, and have clearly explained
You
4.
^
3
Probably meaning Chald.
'IT^',
'
tioned again in Chap. VIII, *
^
remorse.'
referring to his general
The temporary
Ep.
mandate (Ep.
I.
Ill)
men-
i.
epistle to
Za
I, xi,
I, 5), of which no copy has been preserved. ^ -.—'And I will come later on and more J begins as follows combatively, when it is requisite for the sacred beings (or for them) I am also myself in possession of an opportunity as re;
gards «
Ep. ^
it.'
This period
for
his
visit to
Sirkan
is
also
mentioned
in
I, xi, 4.
Or 'by
the sacred beings;' the words yaz^/an and
written alike.
^an being
EPISTLES OF MANU^^IHAR.
352
much
as
as
about the reason of altering
in sight
is
that decree, concerning which your opinion
with great judiciousness.
But as
5.
to
is
written
the under-
standing which prompted you to write properly, and
not to alter the rites and purifications of the Avesta, and about the duty of purifying the purifiers \ such as has entered into the practice of the good, the propriety priests
declared in the teaching of the high-
is
and
;
do
to
it better,
so far as
possible,
is
is
to strive forwards in goodness.
Also,
6.
fifteen
as
regards
changing the law of the it is for Iran in which
times washing'^, just as
purifiers are to be found, be found without purifiers
of Iran that the order
ordered for places to
it is
and
;
it is in
the countries
given regarding purifiers
is
not thus appointed for the work.
Chapter VIII. I.
To
^ which
matters,
an
arrange
epistle
Shiran,
^
again for
a portion
is
approval
written about by you,
again prepared in advance for Strkin,
is
and other
your despatch
make your
places, so as thus to
decree a writing of bygone offence. if
2.
recede
through
J has Avesta,' ^
'
and not
'
See Chaps.
'
Ep.
opposition
and these
of vexation,
IX,
2,
mentioned
it,
and do
and accumulation
others, too, like thee, shall
to alter the
Ill, 2,
Ill, also
Because,
prepared this new pro-
(firist)
ceeding, and you do not turn 2.w2iy from
not
other
the
purification
Ep.
as a
I, '
ii,
in the
rites
6, note.
decision' in Chap. VII,
2.
of the
— EPISTLE
II,
CHAPTER
VII, 5-VIII, 5.
353
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 you,
not
and do
moreover, diminish in your protection be your accusers; and they shall
not,
—
of them
shall
abandon confidence in
and in the and want sacred
me
as refuge
and guardian,
sacred beings, through want of advice of guardianship.
fires
whose manager
3,
The
is
a guard and pro-
fires
of the
they should not obtain such an officiating priest (zoto), will have in defence and tection such as
lest
I,
make back to their myself shall have to retire
guardianship of themselves to Shiran abode.
And /
4.
and
(agvira^'i^/ano) from the countries of Iran,
wander
forth to far distant realms
where
hear a rumour about your evil deeds. occupation, moreover,
my
I
to
shall not
fortune (i^ukun)
my
In
5.
may
be
wander forth by water even to China, or by land even to Artim^; but to be carried off by Vae^, that uplifter, is much more my desire than when I am there where, owing to you, I hear that, as regards
to
the glorifying of the sacred beings, which, because
of
my
much
reply obtained above, would then be as
as death to internal
which
me
strife,
is
;
it
would
also be the ending of that
so distasteful
like his
who has
(aparvarako)
to me,
to struggle with his
own
life.
^
The
eastern empire of the Romans,, that
is,
Asia Minor and
the neighbouring regions. 2
The bad Vae, who
[18]
carries off the soul (see
A a
Dd.
XXX,
4).
:
EPISTLES OF MANtj^^IHAR.
354
Chapter IX. This, too, this aged one (alazvar^o^) orders, that, as to the polluted of the countries of Iran, when they do not obtain another washer, their way I.
thoroughly washing themselves^.
then through
is
For you who are understanding the rite and capable of washing, and are the most forward and 2.
intelligent of the religious, so long as
washino-
way
a
is
of no
is
assistance, t/zere
is
tkis
all their sin you after-course whose your own affliction ^
tediously-worded epistle assign for
your previous
;
moreover,
thus for their Pa;//'adasa
('
Mteen/o/d') washing*,
at the time they shall abandon, as distasteful, that sin which is a new development by way of Upasand the sinfulness nat^e ('washing downwards ') is his who established that law for them. '^
;
yours are truly creatures of a fetid pool (gand-az^o), who, as regards my motive, always 3.
And
speak about
it
just as they spoke thus to a priest
^
/ms the savoury meat-offering not become forgotten by thee, wAile the firewood and incense,
'Why
because ^
From
it
not possible to eat t/iem up, are quite
is
this
it
appears clearly that Maniij^ihar 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. 2 As provided in Vend. VIII, 299 (see App. V). 3
'affliction;' J omits a lag, not. or out, struck be *
See Chap.
^
Implying that the
Ill, 2 for
and
in
K35
it is
doubtful whether
it
both these terms.
laity
were inclined to attribute
enforcement of ceremonies, requiring the hood, to interested motives.
his
employment of
own
strict
the priest-
.
EPISTLE ?'
forgotten
II,
CHAPTER
IX,
l-J
355
Also, as a similitude of your
4.
they are saying that
it is
affairs,
as though the stipend of
guardianship were always to be demanded just in rtfiha)^
So
5.
of duty (aevag manitrifle of trifles
omissions
accordance with
that even while the
which exists as an interval from the title of leaderin which, except ship unto that of high-priestship a title that is no joy of the strictly religious, there is, that way, to prepare a is nothing whatever source of dispute as to the work which you do
—
—
be a sufficiency (khvar-bar), 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 has caused disturbguardianship,
the
for
should,
it
ance (baltjibakini^o); to subdue
therefore,
it
thou shouldst
always so decide the daily allowances ^. 6.
And,
to-day,
I
have,
on that account, written
everything sternly, because that which another per-
son arranges and speaks so opposed to me appearance which is little fit to be prepared
—
in evil
—when
and with friendly and brotherly 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 I
write seasonably,
exaltation,
^
That
is,
you
direct
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
Meaning
worth paying
for.
by adherence to long-established custom, as regards both priestly work and priestly allowances, the laity would be better satisfied and more easily managed. ^ Reading hu-kahobanih; J has merely kahobanih, 'old age, ^
antiquity.'
He
that
appears to be referring rather to the antiquity of the
Avesta law, than to his
own
old age.
Aa
2
^
EPISTLES OF MANds'Ji'iHAR.
56
supposition,
where a ru/e
their three teachings ^
shown
is
and
is itself
to descend
from
regarded as
true,
and the wisdom of the period as impotent (anozohariko), you yourself fully imagine (hii-mine^o)^ that further restoration
is
not an important^ and
faiths of 8. Those of different foremost thing. perplexing and usages various kinds have many kinds of doubt, even about the accomplishment and
explanation of the statements of the high-priests ^
on
for
this subject,
about old age (gunanih), and and about yourself accom-
even about sprinkling plishing the religious
rites,
you are wisely for a
preservation of the equally wise experience of the profession; and as to the heterodox, that writing
which realised that even now memory is opposing you is itself evil-wishing^, and you know it is your own arrangement. 9. This, too, they^ say that, if it be 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 that the purifiers shall abandon purifica10. Then about old age, the performance of tion. the ceremonial ^ and the many times of this which 1 2
See Chap. Ill, i, Ep. I, v, i, 6. 'you know.' J has khavitunea',
investigation into the
meaning of the
He
all
further
which had
already-
deprecates
scriptures,
been explained by three old commentators, as he doubted the religious wisdom of the age in which he lived. 2
*
The continuation of the The commentators.
text in J
ends
at this point.
^ That is, the decree of Za
'
The
heterodox. Referring perhaps to the performance of the Vendida^f service
EPISTLE
CHAPTER
II,
IX,
8-1 5.
are mentioned as though this were proper, as regards
how
proper that,
it is
357 it is
stated
when on account
of
those of the good reHgion they ahvays proceed just as it
mentioned in the Zand teaching of the Avesta^, will then be necessary that they shall abandon the is
religion.
1 1
And many
.
other sayings of things like
unto these are scattered about (zerkhuni-aito), and
named near Atur6-pa<^-
are
as hints from you; for
reason they are reckoned (khaprag-aito) in
this
the thoughts of men.
And this much
12.
haste
consider
I
;
it
is
written
by me
complete, and
in distressing
may peace and
every happiness perpetually become hospitably tainable
«;^<3^
the severe anguish a7id discomfort,
and
the eternal
and despondency of the healer of
distress
at-
accomplishable for you thereby, through
Manui"iihar, son of
affliction,
Yudan-Yim, director of the proand Kirman^.
fession of priests of Pars
Written
13.
and benedicand the archangels, and the angels of the
in propitiation, praise,
tion of the creator Alaharmas'^f all
the angels of the spiritual
worldly existences, righteous.
14.
and every guardian
Homage
spirit
of the
to the exalted pontiff (r a <2^6)
from the creator Auharma^'^/, the most heavenly of the heavenly, Zaratu^t the Spitaman. 15. The
sent
(which includes the Yasna ceremonial) as directed in Pahl. Vend.
IX, 132, ^
3,
It is
Zand Zand
; '
(see
App. IV).
possible also to read
'
in the teaching of the
but this would ignore the fact that the
'
Avesta and
teaching
'
is
the
itself.
^
The same
^
According to Dd.
rival as is
mentioned
XLV,
5 the
in
Chap. V,
farma^ar
14.
or 'director' of the
profession of priests of Pars was the pej'upai or 'leader' of the religion.
EPISTLES OF MANU^^iHAR,
35^
fnost prayerful
ness
;
and
gainful of things
great and good and perfect
is
is
Zaratui-t
one only is the way of righteousness, are no ways ^.
^
Compare Dd. XCIV,
righteous-
all
14, Ep.III, 23.
;
and
the others
EPISTLE
III.
TO ALL OF THE GOOD RELIGION IN IRAN.
In the name of the sacred
beings.
A
copy of the notification (visha^ako) of his priestly lordship Manui-z^ihar, son of Yudan-Yim, regarding the grievous sinfulness of assuming the propriety of washing for fifteen times.
In the name of the sacred I.
It
beings.
has come unto the ears (vai-ammiini^no)
Yudan-Yim, pontiff (ra^f) of Pars and Kirman ^ that, in some quarters of the country of Iran, they whose chance happens to be so much 2 pollution, such as is decreed unto so much of me, Manu^/^thar, son of
washing of the customary parts (pii-ako), 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
SeeDd. XCIV,
13.
Reading havan; but it may be 'pollution of the spiritual life (ahvo),' though this is hardly possible in the next phrase, where the same word occurs. ^ 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.
II,
iii,
2, ix, 2).
— EPISTLES OF MAN^^A-fHAR.
360
—
Such although^ they say that Za^-sparam^ son of Yudan-Yim, has ordered, atid the high-priests have appointed, washing of this kind has appeared to my well-reflecting (hu-min) opinion, apprehension, and appreciation very marvellous and grave, and merely a rumour. 3. And it is needful for me to keep those of the good religion of the sacred twigs.
2.
in all quarters of the country of Iran
informed con-
cerning the placing reliance upon their washing with
the Bareshnum ceremony
and
^,
to
make my own
opinion clear also as regards the writings collected. 4.
And,
of
first
about the indispensability of
all,
the Bareshnum ceremony
I
write several such copies
of a well-matured writing of mine
new
light to the
intelligent.
*
as
may even be
That
5.
my
opinion
of the information provided by revelation, the decisions of high-priests,
the primitive faith luted with water
is
is
and
the teachings of those of thus, that washing by the pol-
pollution for the
life
and
spiritual
(ahvo)^; they render the material body clean
life
thereby, bid that which
of the immortals, and
is
as the handiwork®
also professionally called the
is
Bareshnum, when there
known
is
of various kinds, shall
the protection of a ritual
make
the
body clean from
endless worldly attacks. 6.
It is in
the nine ablution seats (magako)'^ and
the furrow ^ even with prayer,
bull's
urine, water,
Reading am at, instead of the very similar word hamai, ever.' ^ See App. IV. See the headings to Eps. I, II. * Meaning this epistle. ^ 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. ^
'
2
^
f
See Ep.
I, ix, 7.
See Vend. IX,
2
1-28 (App. IV)
EPISTLE
III,
and other appliances, and the
2- II. ritual
361
which
is
such as
and even is declared in the teaching of revelation now the purifiers, who are just as written abo^U be;
keep it in use. 7. When there is a washing they wash just as in the well-teaching statements which are known as those of Me^yok-mah, of Afarg, and of S6shans^ or in the statement of one of those three teachings, or in the statement of one of the
low,
whom
those three teachings are declared as propriety, or has come unto me as the practice of those same three teachings by those of
high-priests by
the primitive
faith.
one wholly approvable, and the washer hi a washing of that kind, with the Bareshnum ceremony which is lawfully (?/that 8.
I
deem
this deliverance ^
—
description— I consider as a purifier who is approvas able. 9. And the polluted of every description, above written,
who have
obtained, for any indispens-
able reason whatever, a purifier, as above written, whom even now various districts and various places
have appointed and approved, are able to wash with the Bareshnum ceremony as above written. 10. Then their washing fifteen times is no deliverance in any way, and to wash them quickly with the Bareshnum ceremony as above written is indispensable. II. Owing to a washing of the same kind through the
Bareshnum ceremony,
and other
intended, water,
is
things, not to provide care for
authorisedly
un^
1
as
See Ep.
I, V, r.
is
'
which
grievously
From
fire, is
sinful.
pollution.
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, s
At
this point there is a
—
EPISTLES OF MANU^iTIHAR.
362 12.
—
—
When, on account of a
cleansing through another
washing, distinct from the
quite certain that
any
text
is
Bareshnlam ceremony,
really missing, as this section
can be
much
read continuously and translated as follows, without
diffi-
Apart from a washing of the same kind through the Bareshnum ceremony, as is intended, there would be a grievous sin against water, fire, and other things, not to provide care for which would be unauthorised.' If some folios of text are missing, as seems quite possible from culty:
^
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 Bareshnum, which
passage (Ep.
II, vi,
is
appended
to the
XXXVII, 33
2-ix, 7) interpolated in Dd.
in
MS. J :— As it is declared in revelation that, if a man who has chanted comes upon a corpse, whether a dog, or a fox, or a wolf, or a male, or a female, or any creature on whose corpse it is possible that he may come, that good man becomes so that a man may become
the
'
by him, and it is necessary to wash the polluted one, so that may not make him a sinner. In order that they may act so to the
defiled it
it is necessary to wash him, it is necessary to perform Bareshnum ceremony of the nine nights. If the man that is spoken of has worked about carrying the dead and contact with dead matter (nosa hamalih), so that they know about his defilement to whom he comes, then he who has done this work in contact with dead matter becomes afterwards disabled for that
polluted one that
worship of the sacred beings which they perform.
So, also, some
one says (compare Vend. VIII, 271-299), where in a wilderness
(vyavan) are there he
who
several priests carries the
as those others remain
man lies on the road, man who passes away
(asruvo) and
dead body of the
and stand away
z.
helpless, without offerings
vakhtagan) over that person (kerpo) according to the religious way having washed his body, comes into the town and performs the nine nights' Bareshnum ceremony of imvard prayer (va^o
twice
;
afterwards, his Get6-khari
Dd.
LXXIX,
4)
are performed, and he has acted well according to the religious
way; then he comes
"How
are those
men
by a corpse which VIII, 107, 108.)
is
into
the ceremonial of the sacred beings.
purified,
O
righteous one!
who
very dry ajid dead a year?"
The
reply
is this,
that " those
shall
stand up
(See Pahl. Vend.
men
are purified;
EPISTLE
III,
12-15.
they consider themselves as clean ously sinful
just as
;
3^3 ?V Is
more
griev-
when they do not wash with
the Bareshnilm, as adove written,
consider them-
dic^
selves as clean through washing fifteen times, as
above written, or on account of any washing what-
more grievously sinful because, when they do not wash with a Bareshnum, as above written, btU wash for fifteen times, as above written, or any washing whatever ever distinct from the Bareshnum,
it is
;
from the Bareshnum, as above written, they do not become clean, through the professional washing which is decreed, from that pollution which distinct
remains ^ 13.
When
without similar trouble
and
and
fire,
ciousness they go unto water
grievous;
and when they go
to the
for ablution of the sacred twigs
^
great judithe sin
is
bowl (pa «^m a no) it is
non-ablution
advisedly, and to perform the ceremonial therewith would not be authorised. 14. And, in like manner,
the washing of polluted
Hom
twigs^, for
any
indis-
pensable purpose, with the Bareshnum ceremony, as above written, 15.
is
not possible.
Therefore, so that
wt may
obtain as
it
were a
wash with the Bareshnum ceremony, to keep the mind steadfast and to attain to a remedy I wash with the Bareshnum, as above wTitten and to bestow the indispensable, comprehensive Bareshnum, as above written, is indeed a good work suitable for the discreet and liberated
remedy
for
it, I
as above written
;
;
for it is
from
not
to
the dry from that dryness
this polluted thing
—
—
that
is, it
would not act
that the existence of dry diffusion has
arisen.'" ^
Even
2
See Dd. XLIII,
after the best ordinary 5.
washing. ^
See Dd.
XL VIII,
16.
EPISTLES OF MAN{j5'X-fHAR.
364
from bonds, and the purification of body and soul connected with it. 16.
These things those of the primitive
faith,
is
who
provided for the moderns, have communicated, whose position ivas above us moderns who are now the law
(gun) of others, and are teachers and rulers; our them is the position (gasih) of
station as regards
of listeners and form and hold the opinion, about the same and other things, which those of the primitive faith formed; and the teaching of even one of
disciples to spiritual masters, that
servitors to
those high-priests sayings and 1 7.
And
greater
is
decisions,
and higher than our
•
as to every custom there
may be
in the
country of Iran, about casting away the Bareshnlam ceremony, as written by me, and about all the polluted, as above written -whom it is possible to wash,
—
any indispensable reason whatever, with the Bareshnum as written by me, and one does not wash with the Bareshnum as written by me, bnt is for
ordered to wash for fifteen times, as written by me, and which is established a}id to pronounce as clean
—
urged to practise, if Za^^-sparam or any one else has ordered, said, or decided in the name of authority that one is to do so, or has estab-
as a rule one
lished
it
is
as a rule, or set
it
going, this
is
to give
authoritatively my opinion, decision, and enactment upon it likewise. 18. That those same sayings are short-sighted (ae-venako), that same order is unlawfully given, that same decision is false teaching, that same rule is vicious, that same setting going is grievously sinful, and that same authority is not to
be accepted performed,
;
it is
a practice, therefore, not to be
and whoever has performed
it,
is
to
EPISTLE
16-22.
III,
engage quickly in renunciation of
who has
365
And he
19.
it.
decreed in the country of Iran, in the
name
of authority, washing of other kinds as all-remedial for the polluted, as above written,
a rule of that description
to
and has established be considered as a
(aharmoko) deserving death. when through his wilfulness
heretic 20.
is
that kind of
So,
injury without enlightenment
a rule of that description written,
and one rendered
teen times with bull's urine
mode
in whatever other
(bam)
and
decreed,
is
established, as above
is
polluted
is
washed
and once with
that
is
fif-
water, or
from the
distinct
Bareshnlim ceremony as written by me, though
it
is
wash him, for any indispensable reason whatever, with the Bareshnum as above written, then, possible to
his renunciation
be washed again
of sin being accomplished, he at the nine ablution seats
with the Bareshnum as written by
me
;
is
to
(magh)^ and until
washed again, as written by me, he is not to go to water and fire and the bowl for ablution. 21. And this epistle is written by me, in my own ^^;^^-writing, for the sake of all members whatever of the good religion of the country of Iran becoming aware of the opinion, apprehension, and apprecia-
commands of religion e^itertained by me, Yudan-Yim and several copies finished in the month of the triumphant Hor-
tion of the
Manu^/^ihar, son of are
;
vada<^ of the year 250 of Ya^^akar^^. 22.
In trustfulness and gratitude to the sacred
beings, «;^^ 1
See
"^
The
homage
to the exalted pontiff
i"^;^^
from^
§ 6.
third
month of
the Parsi year 250,
which corresponded to
the interval between the 14th June and 13th July, 881. ^
Reading min, as
in
Ep.
II, ix, 14,
instead of
mun,
'who.'
EPISTLES OF MAN^^^iHAR.
366
the creator Auharma^^, the heavenly, most righteous,
rt;;^^
glorified Zarattli-t the Spitaman.
23.
For
the sake of obtainments of prayers the one thing is the righteousness of the Spttaman; great, good, a7id perfect
is
Zaratu^t; one only
righteousness, which
primitive faith
;
all
is
the
is
the
way
way
of perfect
of those of the
the others, appointed afresh, are
no ways\ Compare Dd. XCIV, 14, Ep. II, ix, 15. This epistle is followed, K35, by the Selections of Za^-sparam, of which the first portion translated in the fifth volume of the Sacred Books of the East. ^
in is
APPENDIX. I.
IL
LEGENDS RELATING TO KERESASP.
THE NIRANG-I KUSTL
III.
THE MEANING OF KHVETUK-DAS.
IV.
THE BARESHNUM CEREMONY.
V.
FINDING A CORPSE IN THE WILDERNESS.
—
OBSERVATIONS. I.
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.)
The manuscripts mentioned are B29 (written a. d. 1679), a Persian :
7.
University Library at
BK, J, K35, Mio L4 (written about
Rivayat,
No. 29
in
the
Bombay.
(as descri-bed a. d.
on page
278).
1324), a Vendida
India Office Library in London, M7 (written a. d. 1809), miscellaneous Parsi-Persian writings,
No.
7 of the
Haug
Collection in the State Library at INIunich.
APPENDIX. Legends relating to Keresasf.
I.
The 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 Keresaspa^, but his more usual title is Nareman^u or Nairiman(2u, the manlyminded ^' He is described as a youthful hero, wear'
'
ing side-locks
and carrying a
witch Knathaiti
attached herself; she
^
whom the whom Zara-
club*,' to
promised to destroy by means of the apostle who is to be born hereafter ^ And his body is watched over by 99,999 guardian spirits I tust
Saoshyas,
^
SeeYas. IX,
2
See Fravar^in Yt. 61, 136.
30, 31.
Pahlavi works (see Bd.
XXIX,
Hence he 7, 9,
is
often called
Byt. Ill, 60, 61);
Sam
in
and, in a
passage interpolated in some manuscripts of the Shahnamah, we are informed that Garj'asp was son of Atrat, son of Sam, which is evidently a reminiscence of Keresasp being a son of Thrita the
Saman 3
we
(see also Bd.
XXXI,
26, 27).
See Aban Yt. 37, Ram Yt. 27, Zamya
Shahnamah. *
See Yas. IX, 33.
some weapon ges or gesu, ^
«
•
ringlet, side-lock.'
See Vend.
I,
36.
Or
whom
may be
it
one prays,' if we See Vend. XIX, 18.
or to
"^
M. de Harlez converts the side-locks into word still survives in Pers.
called gaesuj-, but this
See Fravar^in Yt. 61.
Dd. XVII, 6 [rS]
'
the witch
translate the
For the reason of
n.
B b
whom
one destroys,
name. this watchfulness, see
—
^
APPENDIX.
370
Of
his exploits
are told that he
we
slew the ser-
'
pent Srvara, which devoured horses and men, which was poisonous and yellow, over which yellow poison On which Keresaspa flowed a hand's-breadth high.
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 \' Keresasp, the manly-minded, fled aside frightened We are further told that he slew the golden-heeled Ga;^darewa-; that he smote Hitaspa 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 Da^tayani^; also ;
;
Vareshava the Danayan, Pitaona with the many witches, Arezo-shamana, and Snavidhaka-^ and that ;
he withstood many smiters or murderers
The
details of these exploits,
Avesta, are very scanty
have been more
to
still
extant in the
but some of them appear
;
fully described in a
legend about
the soul of Keresaspa which formerly constituted the fourteenth fargar^ of the Sta^kar Nask, the contents of which are thus summarized in the ninth
book of the Dinkar^ *
^
The
:
fourteenth fargar^, A^-fravakhshi^
is
about
See Yas. IX, 34-39, Zamya^ Yt. 40 (translated in Haug's
Essays, pp. 178, 179). "^
See Aban Yt. 38,
shored ocean,
who
is
Zamya^
also
Yt. 41.
mentioned
3
See
Ram
*
See
Zamya^
^
See Zamyad? Yt. 41-44. The name of Yas. XLIV,
'
in
A monster Ram Yt. 28.
in the wide-
Yt. 28, Zamydfl' Yt. 41.
Yt. 41.
fravakhshya, of
For
'
that chapter
Hunus some '
"
read
'
sons.'
See Fravar^in Yt. 136.
being
the
first
of the Gathas.
two words,
aa?
In the detailed
account of the contents of each fargarfl' of the first three Nasks, given in the ninth book of the Dinkar^, each fargar^ is distinguished
1
I.
LEGENDS RELATING TO KERESASP.
37
Auharxnasd's showing the
terrible state of the soul
of Keresasp^ to
the dismay of Zaratu5-t
owing to that
Zarattii"t
;
terrible state
;
the sorrowful speaking
of Keresasp as regards the slaying of multitudes, for
which mankind extol him, whereby abstentions from sin occurred ; and the recognition of him by the creator, Auharma^'^, as extinguishing his fire. The supplication of Keresasp y^r the best existence from Auharma^'^ for those exploits when the serpent (gaz) Srobar^ zaas slain by him, and the violence of that adversary; when Gandarep^ with the golden heels zcas smitten
of that fiend;
by him, and the marvellousness
when
the
Hunus
^ Vei"k6*, who
are
by the name of some section of the Gathas. The names thus employed are composed of the first one, two, or three words of the Yatha-ahu-vairyo, the Ashem-vohu, the YeNhe-hatam, Yas. XXVIIIXXXIV, the Yasna haptanghaiti, Yas. XLII-L, LII, LIII, which supply the twenty-two names required. When the Nask contains twenty-three fargar^^s, as in the case of the Varj-tmansar, the fargar
remains unnamed.
first
Whether these words were used merely
as names, or whether their insertion implies that the fargar(^s of
these Nasks used to be recited (somewhat like those of the didac/) alternately with the sections of the Gathas,
determined from our present information.
It
may
Ven-
can hardly be be noted that
the three Nasks (Su<^ar, Varxtmansar, and Bako), whose contents are thus detailed in the Dinkars?,
all
belong to the so-called gasanik
Gatha class of Nasks ; but whether that term implies that they were metrical, or merely that they were connected in some way with or
the Gathas, ^
is
also uncertain.
Written Kere^aspo, or Gere^aspo, throughout the Pahlavi text
of this paragraph. ^ ^
The Srvara of Yas. IX, 34, Zamya^? Yt. 40, The Ga^darewa of Aban Yt. 38, Ram Yt. 28, Zamya^Yt.
41.
Reading Hunu Ve^ko, but it is also possible to read khunodako, blood-producing,' which is fully applicable to these highwayThe 'Hunus in Vaeska' are mentioned in Aban Yt. 54, robbers. as opponents of the warrior Tusa, but the Hunus in Zamya^/Yt. 57 41 have no country assigned to them. *
'
B b 2
;
APPENDIX.
'i^']2
and Dai-tanik^ were slain by him, and the grievous harm and disaster owing to them and when the mighty wind ^ was appeased by
descendants of Ntvik
;
him, and brought back from damaging the world to benefiting the creatures a^id for that which happens ;
when, owing to confinement^ Dahak 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.
of
fire
and keeping seeking hell to
The
opposition
to Keresasp, through his causing distress to 2i\\2iy ;
from
it,
it
which were owing to his
the supplication of Zaratii^t to the fire
have compassion upon him, which was owing to
his sin
the compliance of the
;
fire
with that request
and the departure of the soul of Keresasp ever-stationary existence^.
Perfect
is
to the
the excellence
of righteousness^.'
Although the Su^kar Nask has long been the legend contained in this fourteenth fargar^f
lost, still
Pahlavi form, though probably somewhat abridged, and a Persian paraphrase of this Pahlavi version is also to be found in the Persian survives in
its
The Nivika and Da^tayani of Zamya^ Yt. 41. The wind (va
2
is
;
tioned as such in Vend. X, 24. ^
In the volcano, Mount Dimavand (see Bd. XII, 31, XXIX, 9, This exploit is expected to be performed hereafter. The hamistiko ahvano, intermediate between heaven and
Byt. Ill, 55-61). *
hell {see •''
The
Dd. XX,
3).
Pahlavi equivalent of the Av.
ashem vohu,
here translated,
summary of the contents of a fargar
or liturgy.
— LEGENDS RELATING TO KERESASP.
I.
The
Rivayats^
Pahlavi legend
is
included
373
among
a series of quotations, regarding the importance of
contained in a Pahlavi Rivayat preceding the
fire,
some manuscripts ^ and its close correspondence with the above summary of the fourteenth fargar^ of the Su^fkar Nask will be Da^istan-i Dinik
in
;
seen from the following translation of '
.
.
.
.
And
it is
declared that
it
:
fire is
so precious
Auharma^"^ spoke unto ZaratCii-t thus " Of whose soul is it that the actions", position, consciousness, and guardian spirit seem best when thou that
:
shalt behold // ?" *
And
spoke
Zaratuit
thus
"
:
Of him who
is
Keresasp." *
Auharma^^ summoned
the
soul
of Keresasp,
and the soul of Keresasp saw^ Zaratiii"t and, on account of the misery which it had seen in hell, it spoke unto him thus " I have been a priest of Kapul^, 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 :
;
my
feared ^
In B29,
splendour*^."
fols.
the Sad-darband-i 2
In
BK
and
with the
lost,
been
J
167-169, where Hush.
;
but in
is
quoted from a work called
this portion
from the older
of the Rivayat has been
MS. it also appears to have MS. belonging to Mr. Tehmuras
folios of that
first 7 1
similarly lost
K35
it
;
Dinshawji Anklesaria. ^ ^
J omits this word. Kabul. One of the three most sacred
to have
been removed by
Bd. XVII,
6).
The
Vij'tasp
*
J omits the seeing. the Frobak fire, is said
fires,
from Khvarizem
to Kavulistan (see
Persian version has 'would to
God
(ka^ke)
I
were a priest !' and alters the rest of the sentence to correspond. " Reading re-i li; lakes (or ordeals J has 100 var, 'a hundred or
results).'
APPENDIX.
374
Auharma-s'^ spoke thus " Stand off, thott soul of Keresasp! for thou shouldst be hideous in my eyes, because the fire, which is my son\ zvas
And
'
:
extinguished by thee, and no care of
it
zuas pro-
vided by thee." " Forgive the soul of Keresasp spoke thus AClharma^rtf! and grant me the best exist-
And
'
O
me, ence
!
:
grant
me
the supreme heaven
The
!
serpent
is slain outright, which was swallowswallowing men, and its teeth were and ing horses as long as my arm, its ear was as large as fourteen blankets (nama^o), 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 its back, till its head was smitten by me at the neck with a club made for my hand, and it was slain outright by me*. And if that serpent had not been slain by me, all thy creatures would have been completely annihilated by it, and thou wouldst never have known a remedy /
(aso) Srovbar^
Aharman." AClharma^^ spoke thus " Stand off! for the fire, which is my son, was extinguished by thee." Keresasp spoke thus "Grant me, O Auha?^ma^^! for by that best existence, the supreme heaven ^ me Gandarep zvas slain outright, by whom twelve '
:
'
:
!
^
Fire
is
often called 'the son of
in Yas. II, i8, 2
The
Vend. V,
9,
Ahura-mazda
'
in the
A vesta,
as
&c.
Srvara of Yas. IX, 34,
Zamya^
Yt. 40.
The
Persian
version has merely azdaha, 'a dragon.' ^
Or
it
may be shak,
'
a bough.'
The
Persian version has
'
eighty
cubits.' *
The
were
still
by what 5 See
and as I looked into its mouth, men teeth;' which was evidently suggested
Persian version adds
'
hanging about its stated in the account of the next
is
p. 371, note
3.
exploit.
LEGENDS RELATING TO KERESASP.
I.
When
were devoured at once.
districts
among
^J'<)
looked
I
dead men^ were and my beard zuas seized sticking among his teeth 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 zvas also seized by me, and the skin was flayed oft' up to his 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 to A Akhrurag^; and he slaughtered and ate my fifteen horses. I also fell down in a dense thicket (aii'ako), and Gandarep carried off my friend Akhrurag, and she who was my wife was carried off by him'', and my father ajid nurse (da yak 6) zuere carried oft^ by him. And I took under my protection (dinharithe
teeth
of Gandarep, ;
;
;
^
our pleasant and raised all the people place, and every single step I sprang forward a thousand steps, and fire fell into everything which was struck by my foot as it sprang forward^ I went out to the sea, and they were brought back by me. gini^T^o)
;
^
The
^
For
Persian version says this clause the
and
to his knee, ^
'
This
is
his
head up
merely a guess.
thorny, or a thorny brake
The word can ; '
it
also
seems
word dosto,
Sama Keresaspa,
(or daeva), the wicked
The
but
Akhrura, son of Haosravangh,
Yt. 137, next after
this
horses and asses.' '
the sea
was up
to the sun.'
person, being followed by the tence.
'
Persian version substitutes
is
be read khar vara g,
be the name of some friend,' in the next sen-
to '
mentioned
in Fravar^in
as 'withstanding Hashi-dava
and covetous one destroying the
world.'
Persian version omits from the dragging out of the sea in sentence to the slaying in the next
^
BK
^
J omits these last seven words.
has
'
(p.
376, line
by me,' which must be a blunder.
i).
APPENDIX.
37^
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." Auharma^"^ spoke thus " Stand off! for tho7e, art hideous in my eyes, because the fire, which is my son, was extinguished by thee." Keresasp spoke thus " Grant me, O A{iharma5'rt^! heaven or 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 at 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 shattered by them^ And if those fallen^ highwaymen had not been slain by me, Aharman would have become predominant over thy creatures." ACiharma^-^^ spoke thus: "Stand off! for thou shouldst be hideous in my eyes, because the fire, which is my son, was extinguished by thee." Keresasp spoke thus "Grant me, O Auharma^^i heaven or the supreme heaven When the wind was weakened (rakhto) and paralysed by me, the *
:
'
:
!
'
;
'
'
:
!
The Persian
^
villages 2
version says, I slew him, and as he '
and places became
The
'nine
version says
'
highwaymen
BK
seven.'
fell
down many
desolate.' '
has
The
of Zamya
walked,' instead of
'
Persian
slain.'
^ 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
they had slain and destroyed. the seven.' *
J omits the
word
'
fallen.'
And
I
men
fought with them and slew
all
LEGENDS RELATING TO KERESASP.
I.
377
demons deceived the wind, and they spoke unto He is more resisting thee than all the wind thus '
:
the creatures and creation, and thou shouldst think
no one walks upon this earth more resistant of me than Keresasp;" he despises demons and men, and thee, too, w^ho And shouldst be the wind, even thee he despises.' it, came the wind, when those words were heard by on so strongly that every tree and shrub which was in its path was uprooted, and the whole earth which
him
of
was
in its
aito
came for
thus, that " there
it
is
path was reduced to powder (payan^anoi-
kar^o), and darkness arose. And when it to me, who am Keresasp, it was not possible and I arose to lift my foot from the ground ;
(bara yehabun^') upon the earth, I stood 7Lpon it, with both feet on an equality (mirih), until a rampart (pui-to) of it was completed, so that I might go again below the earth Should I that which Auha?'ma-2'rtf ordered thus 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 predomiand and
sallied forth
;
'
:
nant over thy creatures." '
Auharma^^f spoke thus
my
shouldst be hideous in M^hich
my
is
son,
:
"
Stand
off!
thou
for
eyes, because the
was smitten by
fire,
thee."
" Grant me, O AuharKeresasp spoke thus ma2'^! heaven or the supreme heaven! for it is thus '
:
^
The
Persian version has
able to bear
my
foot
'
and
wind, and overthrew him with
promise thus
keep back
:
my
as
from the spot
;
it
arrived near me,
and
my own
I
it
was not
seized the spirit of the
strength, until he
made
a
go again below the earth." And I did not \\zxi^from that work less than Auharmaza? and the "
I
will
archangels ordered me.'
APPENDIX.
37^
declared by revelation, that,
when Dahak has escaped
from confinement ^ no one
is
able to seek any other
remedy against hun but me on that account grant me heaven or the supreme heaven And if it be not possible to grant me heaven ot- the supreme heaven, grive me ao-ain the streno-th and success ;
!
which were mine during
me
life
when thou
for
!
shalt
much strength and success as were was produced alive, I will slay Aharman with the demons, I luill eradicate darkness from hell, I will complete the beautiful light, and within its sole existence (tanu-ae)^ you shall sit and move^." Auharma^'^ spoke thus " This I zvill not give because men shall thee, thou soul of Keresasp commit sin and until men commit no more sin, it is not possible to make thee alive again, and thou
give
again so
mine when
I
'
:
!
;
wouldst also not be able to make other men alive again, for they produce the resurrection thus, when
men become
all
die,
and
quite innocent.
their souls
forsake them, and
are wicked,
all
the
When men
shall
comfort shall
all
misery and discomfort
occasioned by them shall remain."
When
In this
Keresasp aiid his exploits were spoken of manner, the angels of the spiritual and the
angels
of the worldly existences wept aloud,
'
^
See Byt.
Ill,
55-61,
The
and
Persian version substitutes a legend
(also mentioned in Mkh. XXVII, earth, and kept off the rain till the which overshadowed the 50) it also ate up men and animals as if they were rivers dried up grains of corn, until Keresasp killed it by shooting it with arrows continuously for seven days and nights. 2 That is, when there is only light, and no darkness.
about the gigantic bird
Kamak
;
^
J has
'
version has
I ivill sit '
and move alone within
I will sit alone in that place.'
;
it
'
and the Persian
'
LEGENDS RELATING TO KERESASP.
I.
379
Spitaman wept aloud and spoke thus Though there should be no deceiver, I would be the deceiver in thy eyes^ O Auha/^mas^! as regards the soul of Keresasp for when Keresasp 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 Zaratilit had become silent therewith, the angel of fir e^ stood upon his feet^, and the sinfulness of Keresasp unto himself zaas fully mentioned by him, and he spoke thus " I shall not let him into Zaratii5t the
^
:
"
;
'
:
heaven." *
^
And The
the angel of
fire,
having spoken thus many
Persian version does not mention the angels and the
weeping. ^
no
This can also be translated thus
'
:
Though thou
deceiver, thou wouldst be a deceiver in
homanaye, 'would
be,'
and homane.?,
'
t?iy
eyes
shouldst be ;'
thou wouldst
the be,'
words being
written alike. ^
The
Persian version of this speech
that hatred
and anger are not
indulges in hatred of another, there
now
therein, yet
I
is,
'
O
in thy path, is
good creator I know and when any one !
no acquiescence of thine some one maintained
see this matter as though
hatred against another.' ^
The
Persian version says
protector of ^
The
follows
:
fire
(see Sis.
'
XV,
the archangel Ardibahij-t,'
who
is
the
5, 12, 13).
Persian version proceeds, and concludes the sentence, as '
and Keresasp groaned unto Zaratujt the Spitaman, and
Ardibahi^t, the archangel, said
:
"
O
Zaratuj-t
!
thou dost not
know
what Keresasp 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 ivas 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 wiih a club and scattered the fire, and ;
now
I ivill
not pass the soul of Keresasp to heaven,"
'
380
APPENDIX.
words, desisted; and the angel Go^-at^rvan^ stood upon her feet, and spoke thus " I shall not let hwt :
by him
into hell, for the benefit produced
me
for
was manifold." having spoken thus many words, and Zaratu^t stood upon his feet, and homage was offered by him. unto the fire, and he G6i--aurvan,
'
desisted 2
;
spoke thus " I shall provide care for thee, and shall speak of thy exploits in the world, and I shall speak to Vi^tasp^ and C'amasp * thus Observe fully that a place is madey
'
:
The
Pahlavi legend breaks off at this point, leaving
Av. %eViS urva, 'the soul of the
^
ox, from which
all
This angel, who
developed.
ox,' that
is,
of the primeval
the lower animals are supposed to have is
usually called G6^,
is
female, and
is
the protectress of cattle (see Bd. IV, 2-5)
capacity she
is
supposed
had
to
The
in this
;
be friendly to Keresasp, whose exploits
chiefly consisted in slaying the destroyers of animal
^
been
said to be a
life.
Persian version omits these words, and the preceding para-
graph, proceeding in continuation of note
5, p.
379, as follows
'And
:
as Ardibahi^t, the archangel, spoke these words, the soul of Keresasp
wept and
said
" Ardibahij-t, the archangel, speaks truly
:
mitted sin and
I
repent."
And
he touched the
com-
I
;
skirt of Zaratfixt
with
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 his hand,
:
;
Ardibahij-t, the archangel, for
from
liberation ^
See Dd.
'"
The
XXXVII,
Spitaman made is
36.
!
so that
it
may be
that I obtain
«
See Dd. :
'
And
XLIV,
will is great."
16.
as Zaratuxt the
intercession, Ardibahij-t, the archangel, said
immense, and thy
And
:
that discomfort.'
;
"
Thy
after that
opposition to the soul of Keresasp, but pardoned
Zaratujt the Spitaman
from
me
and torment."
Persian version continues as follows
reputation
made no
this distress
and the soul of Keresasp obtained
it
he for
liberation
This version then concludes with an admo-
nition as to the necessity of treating fire with proper respect.
— I.
1
LEGENDS RELATING TO KERESASP.
38
the reader to infer that ZaratO^t's request was granted.
succeeded, however, by the following further
It is
remarks about Keresasp, which are evidently connected with the same legend *
is
:
Zaratuj"t enquired of Auharma^rt^ thus
"
:
Whose
dead body thou shalt unite (vara^ei") ?" 'And Auharma<2'^ spoke thus^: ''His who is
the
first
Keresasp^."
And it seemed grievous to Zarattut, and he spoke unto ACiharma-s^ thus " When the business of Keresasp was the slaughter of men, why is his the first dead body thou wilt prepare ?" '
:
*
Auharma^"^ spoke
O
thus
"
:
Let
it
not
seem
Keresasp had not existed, and thus much work had not been done by him, which has been stated, there would have been no remains of thee, nor of any creature
grievous to thee,
Zaratujt
!
for
if
mme.
01
Besides the Persian paraphrase of this legend, in prose, the Persian Rivayats contain another version
metre, which
in
consists
of 173 couplets^
The
mentioned in the Mainyo-i Khar^ (XXVII, 49-53) as follows:— And from Sam the advantage was this, that by him the serpent Sruvar, the wolf Kapo^f which they also call P^han^, the water-demon Ga?fdarfi, the bird Kamak^, and the bewildering^ demon were slain. of Keresasp
exploits
are
also
'
^
^
J omits the following words as far as the next thus.' Referring to the revival of Keresasp from his trance, in order '
to destroy
Dahak, which
resurrection (see Bd. ^
In B29,
A FAiruz.
fols. 1
is
expected to take place before the general
XXIX,
69-1 7 1,
8, Byt. Ill,
it is
59-61). quoted from the book of Bahiram '
J
*
Written Pehino, or Pajino, in the Pahlavi
^
See
p.
378, note
i.
®
Or
text.
'seducing,' or
'
desolating.'
APPENDIX.
382
And
also
many
other great actions, that were
more
and he kept back much valuable, he performed 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.'
;
THE NIRANG-I KUSTI.
11.
The
II.
The Nirang-i
383
NiRANG-i KustJ.
Kusti, or girdle formula,
is
a religious
which a Parsi man or woman ought to perform every time the hands have been washed, whether for rite
the sake of cleanliness, or in preparation for prayer
but
it
is
not always strictly performed in
all
its
details.
The
Kusti, or sacred thread-girdle,
is
a string
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 It is composed of seventy-two hanging behind.
about the
very
fine,
size of a stay-lace,
white, woollen threads,
as
described
in
Dd. XXXIX, I, note, and is tied in the manner there mentioned, but with the actions and ritual detailed below ^
ceremonial ablution having been performed, and the Kusti taken off, the person stands facing the sun by day, or a lamp or the moon at night when
The
;
he should face the south, as he should also at midday, even when the sun is northerly 2. The Kusti is then doubled, and the loop thus formed is held in the right hand, with the thumb while the left hand holds the two parts in the loop of the string together, some twenty inches horizontally from the other hand; and the ends hang
there
is
no
light
;
loosely from the left hand.
1
For most of the
details
which follow
I
am
indebted to Dastur
Jamaspji Minochiharji Jamasp-Asa-na. 2 As it is, in Bombay, for about two months in the summer.
'
o
!
APPENDIX.
84
fashion,
the person
recites the following prayer in Pazand,
bowing and
Holding the Kusti
this
in
raising to his forehead the horizontal portion of the
string at the
name
loosely and sharply
of Ataharma^'^, dashing the string
downwards towards the
left
when
mentioning Aharman, and repeating this downward jerk to the left, less violently, as each of the other May Auharma^^^ be lord evil beings is named :
—
!
'
and Aharm^in unpre vailing, keeping far away, smitten, and defeated May Aharman, the demons, the fiends, !
the wizards, the wicked, the Kiks, the Karaps^ the tyrants, the sinners, the apostates, the impious, the
enemies,
May
and
evil
enemies
the witches be smitten ajid defeated
sovereigns be unprevailing
confounded
be
!
May
the
May
the
enemies
be
!
!
unprevailing
Bending forwards and holding the doubled Kusti he continues: 'Auharm3i2d is the lord of all sin I am in renunciation and up, horizontally, as before, ;
penitent, of
all
kinds of evil thoughts, evil words,
whatever was thought by me, and spoken by me, and done by me, and happened through me, and has originated through me in the
a7id evil deeds,
world.'
Then, holding the Kusti single with both hands near the middle of the string, but as far apart as before, while the loose ends of the string are shortThese 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 Pahlavi translators of the Avesta (see Haug's Essays, p. 289). the Yasna explain these names by the words kur, blind,' and kar, '
'
deaf,'
which are merely guesses.
: ;
II,
ened
(to
THE nIrANG-I KUSTI.
385
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 and in renunciation through the '
!
three words ^.'
He
then continues to recite the following
phrases:
'Satisfaction for
Ahura-mazda
!'
A vesta bowing
and raising the Kusti to the forehead scorn for Angra-mainyu !' jerking the Kusti to the left, withwhich is the out altering the mode of holding it most forward of actual exertions through the will. '
;
'
;
Righteousness
is
the best good, a blessing
blessing be to that which rectitude ^'
is
is
it
;
a
righteousness to perfect
Applying the middle of the Kustt to
the front of the waist at the
first
ness,' of the last sentence,
is
it
word,
'
righteous-
passed twice round
by and
the waist during the remainder of the sentence, the hands meeting behind, exchanging
ends,
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, to be a giver of
good thought of the actions of life towards Mazda and the dominion is for the lord whom he has given ^ The Pazand word is ukhe or aokhe, which the Gu^arati Khurdah Avesta translates by khudataela, 'most high God;' but it seems more probably a misreading of Pahl. hana-i, '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. ^
This
last
[iS]
sentence
is
the
Ashem-vohd formula c c
(see
Bd.
XX,
2).
APPENDIX.
;86
as a protector for the poor
At
I'
the
first
word the
long ends of the Kusti, hanging in front, are loosely twisted round each other at the waist, with a righthanded turn (that is, with the sun), and the reciter, holding his hands together, should think that Auhar-
mdisd
the sole creator of the good creation, until he
is
comes drawn
to the
word
'
actions,' after
which the twist
is
closer to the waist during the remainder of
the recitation.
The same Avesta formula the
first
word the second
is
then repeated.
half of the knot
is
At
formed,
by twisting the long ends of the Kusti 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
he comes to the word actions,' after which the complete double knot is drawn close during the remainder of the
Mazda-worship
is
the true
faith, until
'
recitation.
Then, passing the long ends of the Kusti round the waist for the third time, from front to back, the
previous Avesta formula, Righteousness '
At
is
the best
word the ends round each other of the Kusti are loosely twisted
good,' &c.,
is
recited.
the
first
behind the waist, with a right-handed turn as before, and the reciter should think that Zaratiut was the true apostle, until he
comes
to the first occurrence of
word blessing,' when the twist is drawn close. During the remainder of the formula the second half
the
'
of the knot
is
formed, with a left-handed twist as
before, while the reciter thinks that he
This
is
21, Zs.
I,
^
I,
must
practise
the Ahunavar, or Yatha-ahu-vairyo formula (see Bd.
12-19).
II.
THE NiRANG-I KUSTI.
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.
bending forward and holding the front knot of the Kusti with both hands, the person Come for my recites the following Avesta formula protection, O Mazda ^ A Mazda-worshipper am I, a Zarathu^-trian Mazda-worshipper will I profess myAfterwards,
'
:
!
self,
both praising and preferring
considered thought,
praise a well-performed deed.
worshipping
down
putting
I
praise a well-
praise the
I
Mazda-
controversy^
and
and the righteous union of
attack, is
I
expelling
religion,
kinsfolk 2, which
it.
praise a well-spoken word,
I
the greatest and best and most
and will exist, which is Ahurian and Zarathu^trian. I ascribe all good to Ahura-mazda. Let this be the eulogy of the Mazda-
excellent of things that exist
worshipping the formula,
And
religion.' '
the reciter then repeats
Righteousness
is
the best good,' &c.,
bowing reverently, which completes the
as before, rite.
^
What
follows
is
from Yas. XIII, 25-29, and
is
the conclusion
of the Mazda-worshipper's creed. ^
The meaning
rather uncertain, clearly;
follows
it :
'
of the original term
and the Pahlavi version
fraspayaokhedhram is
is
not easy to understand
translates this sentence, as far as the next epithet, as
I praise the
good
religion of the Mazd^a -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).' ^
This
marriage
Gatha
is
one of the
among
earliest references to
next-of-kin
;
^z^aetvadatha, or
the passage being written in the later
dialect.
C C 2
APPENDIX.
^88 O
During the
rite
the person performing
remain standing on the same
it
must
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
spot,
the interruption.
MEANING OF KHVETUK-DAS.
III.
III.
The Meaning
That
389
of Khvetuk-das or Khvetudaz).
the term Khvetuk-das
riages between kinsfolk
is
applied to mar-
admitted by the Parsis,
is
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
Any
at the present day.
ments of Greek, or other
foreig-n, writers,
state-
reeardine
the marriage of Persians with their mothers, sisters,
or daughters, they believe to be simply calumnies due
which it is discreditable to Europeans to Such statements, they consider, may have
to ignorance,
quote
^.
referred to the practices of certain heretical sects,
but never to those of the orthodox
The
Parsis
are,
no
doubt,
statements
the
receiving
faith.
fully
of foreign
justified
in
writers,
re-
garding the customs of their ancestors, with proper caution the
;
a caution which
statements
disagreeable especially,
to
are
is
quite as necessary
agreeable as
present
notions.
when
when they
The
had such a thorough contempt
are
Greeks, for all
foreign customs that differed from their own, that
they must have found
it
quite as difiicult to obtain
correct information, or to form an impartial opinion,
about oriental habits as the average European finds it
at the
Parsis writers,
priests ^
present time.
On
the
other hand, the
have to consider that the ancient Greek whose statements they repudiate, were neither nor zealots, whose accounts of religious cus-
See Dastur Peshotanji's translation of the Dinkar^,
p. 96, note.
APPENDIX.
390
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 but such an occurred among the Persian rulers 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 This matter has hitherto of the Parsis themselves. 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 Khvetuk-das
^
is
a Pahlavi transcription
of the Avesta word //z^aetvadatha, 'a giving to,
or
by, one's
own,' and
is
sometimes
of,
partially
translated into the form Khvetuk-dart', or Khvetii-
which the syllable da^, 'what is given, a gift,' is merely a translation of the syllable das (Av. datha). The Avesta word >^27aetvadatha is not found in any of the Gathas, or sacred hymns, that are still ddid,
in
extant and are usually considered the oldest portion
^
Occasionally written Khvetuk-dat, as in Pahl. Vend. VIII, 36
(see p. 392).
1'
MEANING OF KHVETUK-DAS.
III.
But
of the Avesta.
its
39
former component, /iv2iQtu,
occurs several times therein, with the meaning one's '
own, or kinsman,' as distinguished from
and
'
'
friends
slaves.'
The
earliest occurrence of the
probably
in
as follows
:
complete word
is
Yas. XIII, 28 \ where it is mentioned I praise .... the righteous //vaQtva.-
—
'
datha, which
is
the greatest and
best and
most which
and will exist, Ahurian and Zarathu^trian.' This merely implies that ZTz'aetvadatha was a good work of much importance, which is also shown by Visp, III, 18, Gah IV, 8, and Vij-tasp Yt. 17, where the //6'aetvadatha (meaning the man who has accomplished that good work) is associated with youths who are specially But there is nothing righteous for other reasons. 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 i^^'aetvadatha and //z^aetvadathi,' that is, male and This passage, female performers of //e'aetvadatha. 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 excellent of things that exist
is
'
marriaofe.
Turning sages
we
to the Pahlavi translations of these pas-
find the transcription
Khvetuk-das, Khve-
tuk-dat, or Khvetuk-dasih, with explanations
add very
little
to our
^
See
which
knowledge of the nature of p. 387,
note
3.
;
APPENDIX.
392
Thus, Pahl. Yas. XIII, 28 merely
the good work. states that
do
to
it is
declared about
Pahl. Vi^tasp Yt.
'
it
'
duty of Khvetuk-das
is
i
that
it
7
it is
requisite
asserts that
^
'
the
good Aharman, the
said to be the greatest
owing to it, becoming hopeless, so that the dissolution of Khvetuk-das is worthy of death ;' and Pahl. Vend. VIII, 36 speaks of 'the two who are a Khvet{ik-dat man and woman ^, that is, it is done
work
in the religion, that,
demon
of demons,
is
by them.' Another reference of the
translations
XLIV,
4,
Khvetuk-das Avesta occurs
follows:
as
world that [which he
— 'Thus
who
is
proclaim
in
the his
I
aid of righteousness
Auha?''ma2'^is aware, who created this
^
and
The
The age it
is
only IMS. of
it
who
it
it
some
perform
is
doubtful,
may have been composed
in India.
that I have seen belongs to Dastur Jamaspji
kindly gave
me
a copy of
He
about the age of the translation. written
one'^ [to
of this Pahlavi version of the Vijtasp Yajt
even possible that
Minochiharji,
Pahl. Yas.
in
Auharma^^^ made
By
own] best [Khvetuk-das] ^.
Pahlavi
in the
to
it,
he did not
forty years ago, but
but seemed doubtful
that his MS. was know from what MS.
was aware
was copied. This version is, however, mentioned in the hst of works given in the introduction to Dastur Peshotanji's
Pahlavi
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
artd wife
;
used for 'husband,' though shui
means both ^
'
woman and '
Written Khvetvadas
'
'
as is
gabr a, man,' '
the usual word,
The
occasionally
and
nexman
wife.*
or Khvetudas
in
the very old
Dastur Jamaspji Minochiharji, the text of which translation.
is
is
MS. of
followed in this
phrases in brackets have no equivalents in the
original Avesta text, and, therefore, merely represent the opinions
of the Pahlavi translators. *
Spenda/'mat/ apparently, as indicated by the sequel.
MEANING OF KHVET^JK-DAS.
III.
393
through fatherhood Vohuman ^ was cultivated by him, [that is, for the sake of the
And
Khvetuk-das].
proper nurture of the creatures Khvetuk-das was performed by him.] So she who is his daughter is acting well, [who [that
the fully-mindful] Spendarma^^^,
was not deceived,
She"^
das.]
is
she did not shrink from the act of Khvetuk-
is,
[that
is,
she did not
shrink from the act of Khvetuk-das, because she
is]
which
is]
an observer of everything Auharma^'^'s, [that
is,
hsirmasd she attains to allusions to
[as regards that
through the religion of Auall
Khvetuk-das
duty and law.]' The passage are mere
in this
by the Pahlavi translators, recommending the practice they have no existence in the Avesta text, but they show that the Pahlavi translators understood Khvetuk-das to interpolations introduced
for the sake of
^
The
;
Pahlavi translator seems here to understand
as the archangel (see
Dd.
Ill,
the primeval man, Gayomar^/,
1
3),
but as a
who
is
title ('
supposed
Vohuman
good-minded
to
not ')
of
have been pro-
duced by Auharmaz^/ out of the earth (compare Gen. ii. 7), represented by the female archangel Spendarmai^. The term vo hu-
mane is
used
man and ^
in
Vend. XIX, 69, 76-84
for
both a well-intentioned
his clothing.
The female
archangel, a personification of the Avesta phrase
spe«ta armaiti, 'bountiful devotion ;' she has special charge of the earth and virtuous women (see Bd. I, 26, Sis. XV, 20-24). She is called the daughter of Auhaz-maz^f, even as the fire and
Vohuman
are called his sons, because devotion (representing the
and good thought are considered to be his most imAnd, as the earth is also, metaphorically, the mother of man, and the creator Auharmasrt? 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
earth),
fire,
portant creations.
daughter. ^
This seems the most probable nominative
sentence, but
it is
by no means
certain.
to the verbs in this
—
^
APPENDIX.
394 such
refer to
relationship
as
of father and
that
daughter, as will appear more clearly from further allusions to the
same circumstances
be quoted hereafter \ it
passages to
Regarding the age of the
Pahlavi translation of the Yasna certain that
in
existed in
its
we only know
for
present form a thousand
years ago, because a passage
quoted from it by Za^-sparam, brother of the author of the Dart'istan-i Dintk and Epistles of Manui-Z'ihar, in his Selections^, is
and we know that he was livinof in a. d. 88 i^ But it was probably revised for the last time as early as the reign of Khusro Noshirvan (a. d. 531-579), when the Pahlavi Vendida<^ 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 only certain statements of later writers.
possess
According to some of the modern Persian statements the Dubasruc'e^ Nask contained many details about Khvetilk-das, but this is contradicted by the long account of
its
contents given in
the
eighth
book of the Dtnkar^, which was written more than a thousand years ago^ and in which Khvettak-das is not once noticed. The practice is, however, mentioned several times in the Dinkar^f, 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
fargar<^ of the
in
Vara^tmansar Nask
:
—
'
And
*
See pp. 396, 401, 416.
2
^
See Ep.
Ill, 2, 17, 21.
*
®
This
proved by the long quotation from Dk.
is
Dd. XCIV, i-ii.
See Zs. V,
See Ep.
this, too,
4.
I, iv,
17, note.
VI
contained
III.
MEANING OF KHVETUK-DAS.
that thereupon they shall excite a brother
mutual
with
that
so
desire,
395
and
sister
perform
they shall
Khvetilk-das with unanimity, and before midday are generated a radiance which is sublime, centred in the face, and peeping glances (veniko alus); and
they
make
grow up
the radiance, which
openly manifest,
is
height of three spears of a
in altitude the
midday they have learned expulsion (ranakih-), and shall relength of three reeds
and
each'^ ;
after
nounce the fiend who is before the destroyer.' This is clearly an allusion to the KhvetCik-das of brother and sister, as it can hardly be considered as merely referring to the arrangement of marriages between their children.
Second, regarding the earlier part of the fourteenth fargar^ of the Bako
Nask
:
—
'
And
this, too,
that the
performance of whatever would be a causer of procreation for the doers of actions perfect custom of the
first
is
extolled as the
Khvetuk-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 progeny, the proper production of progeny vation of progeny in one's
own with
is
the culti-
the inclinations
(khimiha) of a first wish^ and the cultivation of progeny in one's own is Khvetuk-das. And he who extols the fatherhood of mankind, when it is a causer of the procreation of the doers of actions, has also extolled Khvetuk-das.
And this,
too, that the
proper
nurture for the creatures, by him whose wish ^
A
^
That
height of about 42 English feet (see Dd. XLIII, is,
Reading
for
5).
the capability of expelling the fiends that try to take
possession of man. ^
is
gam (=kam),
but
it
may be dam,
'creature.'
APPENDIX.
39^
has taught him to perform
virtue,
Virtue
is its
Khvetuk-das.
virtue even for this reason, because, for
the sake of maintaining a creature with propriety,
he
reckons upon
proper
the
disposition
of
the
is generated in the race by innumerable Khvetuk-dases\ And this, too, that Spendarmartf is taught as being in daughterhood to Auharmasrt' by him whose wisdom consists in com-
multitude, that which
plete mindfulness. Even on this account, because wisdom and complete mindfulness- are within the limits of Auharma^fl^ and Spendarmaflf; wisdom is
that which is
is
that which
Auha?^ma^^'s, complete mindfulness is
Spenda;^ma
and complete mind-
the progeny of wisdom, just as Spendar-
fulness
is
martf is
^Auharmasrtf.
And from
the announcement that, by
this
is
expressly
him who has connected
complete mindfulness with wisdom, Spendarmartf as
tauofht
And
bcinz in
this, too,
daughterhood,
daughterhood
to
is
Auharma^'rtf.
the existence of the formation of that is
taught by him whose righteousness
complete mindfulness.' This quotation merely shows that Khvetuk-das referred to connections between near relations, but whether the subsequent allusions to the daughterhood of Spen-
consists in
darmad had reference to the Khvetuk-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
^
That
is,
the useful peculiarities of a particular breed of domestic
animals are maintained and intensified by keeping up the purity of the race. ^
'
Complete mindfulness
armaiti, 2
'
'
is
devotion,' the latter
See pp. 392, 393.
the usual Pahlavi explanation of Av.
component of the name Spendarma^/.
in.
MEANING OF khvI:tuk-das.
fargard of the Bako
Nask
:
— '
And
397
this,
too, that
is given in marriage (neirnanih) to a even so as a woman to another man, by him who teaches the daughter and the other woman the
a daughter
father,
reverence
dice
unto father and husband.'
The
refer-
ence here to the marriage of father and daughter too clear to admit of mistake, though the term
is
Khvetuk-das is not mentioned. Next in age to the Pahlavi versions of the Avesta we ought perhaps to place the Book of Ar^a-Viraf, because we are told (AV. I, 35), regarding Vtraf, that there are some who call /iz7n by the name of Nikhshahpur,' and this may have been the celebrated commentator of that name, who was a councillor of king Khusro N6shirvan\ 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 Arrt'a-Viraf is supposed to have visited during the period of a week, while he seemed In the second grrade of heaven, to be in a trance. counting upwards, he found the souls of those who had performed no ceremonies, chanted no sacred hymns, and practised no Khvetuk-das,' but had come '
'
good works;' and it may be noted that the two upper grades of heaven appear to have been reserved for good sovereigns, chiefthere 'through other
tains, high-priests,
and others
specially famous.
In
he saw the soul of a woman suffering grievous punishment because she had violated Khvetuk-das;' but this passage occurs in one MS. hell,
also,
*
only. *
We
are
Viraf had seven ^
See Ep.
^
The word
I, iv,
(AV. II, 1-3, 7-10) that and all^ those seven sisters
also told sisters,
17.
translated
'
all' is
the ordinary
Huz. ko/a, equivalent
'
APPENDIX.
^98 o
were as wives of Vtraf revelation, also, was easy to them, and the ritual had been performed .... they " Do not stood up and bowed, and spoke thus for we are seven this thing, ye Mas^a -worshippers sisters, and he is an only brother, and we are, all seven sisters, as wives ^ of that brother.'" This ;
:
!
passage, supposing that
really refers to marriage,
it
seems to attribute an exaggerated form of the Khvetuk-das of brother and sister to Vir^f, as a proof of but it can hardly be conhis extraordinary sanctity ;
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
Kharrtf^
known by
best
we
Pazand name, Mainyo-i Khvetuk-das placed second among
find
its
to Pers. har, but a Parsi critic has suggested that
kanik,
it
ought to be read
'virgin,' so as to get rid of the idea that the sisters
This suggestion
married to Viraf. ference between
ko/a and kanik
Pahlavi characters tution of
kanik
;
but
it
is
very slight,
is
were
ingenious, because the
is
when
dif-
written in
not very ingenuous, because the substi-
for ko/a, both here
and
in the similar
phrase at
the end of the passage quoted in our text, would render the sentences quite ungrammatical, as
Parsi
who would
would be
easily seen
by any well-educated
translate the phrases literally into
modern Persian an har haft
words, which would give him the following text:
'-^vaharan Viraf ^un zan bud and for the first phrase, and har haft Vivahar an biradar zani em 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 zani 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.' '
2
From
a facsimile of the only
known
IMS. of the original Pahlavi
— MEANING OF KHVETtjK-DAS.
III.
seven ninth
of good
classes
among
399
works (Mkh. IV,
thirty-three classes of the
4), and same (Mkh.
XXXVII,
12); and the dissolution of Khvetuk-das mentioned as the fourth in point of heinousness among thirty classes of sin (Mkh. XXXVI, 7). In the Bahman Yai^t, which may have existed in its original Pahlavi form before the Muhammadan is
conquest of Persia ^
is
it
stated that, even in the
perplexing time of foreign conquest, the righteous
man
*
continues the religious practice of Khvetuk-das
in his family^.'
The
book of the Dinkar^, which appears to have been compiled by the last editor ^ of that work, contains a long defence of the practice of Khvetukthird
das, forming its eighty-second* chapter, which may be translated as follows On a grave attack (hu-girayii-no) of a Jew upon :
*
text of this work, recently published
Pahlavi
its '
name was
by Dr. Andreas,
it
appears that
Dina-i Minavad-i Khard (or Mainog-i Khird),
the opinions of the spirit of wisdom.' ^
See Sacred Books of the East,
2
See Byt.
vol. v, pp. liii-lvi.
II, 57, 61.
^ The name of this editor was Atur-pa^, son of Hemi^, as appears from the last chapter (chap. 413) of the same book. He was a contemporary of the author of the Da
XXXIII, *
1 1).
Chap. 80
in the recent edition
because his numbers do not
of Dastur Peshotanji Behramji,
commence
at the
beginning of the book.
90-102 of the English translation of his edition) differs considerably from that given in our text. This difference may be partly owing to its being translated from the Gu^arati translation, and not direct from the original Pahlavi but His translation of this chapter
(see pp.
;
it is
chiefly
due
to the inevitable result of
attempting a free transla-
tion of difficult Pahlavi, without preparing a literal version in the place.
The
Pahlavi text tainty in
translation here given is
some
is
first
as literal as possible, but the
too obscure to be yet understood with absolute cerplaces.
400
APPENDIX.
a priest, which was owhig to asking the reason of
(ahanko) as to Khvetuk-das and the him from the exposition of the
the custom
;
reply of the priest to
Ma^'^a-worshipping reHgion.
That
complaining
about
wounds, damage, and distress comes on, it is lawful to dispute with him in defence begirt with legal opinion (da
as
is,
one
;
of the creatures, the invisible connection of their
own power
and
to fellow-creations
their
own
race,
through the propitiousness of the protection and preserving
of the sacred beings,
infliience
and the consummation of
men
is
which
is
used
when
it
(khvei'-dahii'nih), and
connection with one's
is " its
own
a girdle,
the mutual assistance of
The name
Khvetuk-das.
is
a
is
g-ivino^
Khvetuk-das,
and
race
own"
of ones
office (gas) is a
strong
fellow-creations,
through the protection and preserving influence of the sacred beings, which is, according to the treatises, the union of males
own
and females of mankind
race in preparation
for,
of one's
and connection with,
That union, for the the renovation of the universe. sake of proceeding incalculably more correctly, is,
among
the innumerable similar races of mankind,
near kinsfolk (nabanazdi^tano), and, among" near kinsfolk, that with those next of kin (nazd-part'vandano) and \ki^ mutual connection
that with
;
of the three kinds of nearest of kin (nazd-pafl'-
vandtar) she
—which
are father and daughter, son and
who bore him \ and
brother and sister
most complete (az^irtar) that ^
Literally 'bearer' (bCir^ar),
'mother,' but equivalent to the Av.
which
I
—
is
the
have considered. is
baretar
not the usual word for that
is
used
in that sense.
•
_J^. MEANING OF KHVETUK-DAS. *
III.
*On
4OI
the same subject the exposition of the ob-
statements of the good reHgion, by a wise
scure
high-priest of the religion,
God (yedato) is who created any
is
this
:
—
"
I
assert that
the being, as regards the creatures,
of the creatures there are which
are male, and any there are which are female that which is
is
male
that which
is
is
;
and
a son, and, similarly, a daughter
The daughter
female.
of himself,
was Spendarma^^S the earth, a and from her he female being of the creation created the male Gayomar^^, which is explained as the name for him who was specially the first man, the father of
all,
;
since
it
Gayomar^
is
living
who
is
speaking and
mortal, a limitation which zvas specially his, because
of these three words
—
—which
are 'living, speaking,
two of the limitations, which are living and speaking,' ivere through the provision of his 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
a7id mortal
'
'
'
;
And now
I
renovation of the tmiverse. the aid of the father has produced
until the
man's lineage, say,
if
a male from the daughter, of father and daughter ^."
it is
named a Khvet'^k-das
from the exposition of the religion, that the semen of Gayomar^f which is called seed when he passed away, fell to Spendarma^*, the earth, .^which was his own mother and, from its being united *
This, too,
is
—
—
;
^
See
2
See Dd.
^
It is
beyond *
p. 393, note 2. II, 10,
this point,
See Bd. [18]
XXXVII,
82,
LXIV,
5.
uncertain whether the high-priest's statement continues
XV,
or not. i, 2,
Dd. LXIV,
6.
D d
APPENDIX.
402 thereyN\\ki,
dauo-hter
Mashya and Mashiyoi ^ were the son and of Gayomar^ and Spendarma^, a7id it is
named the Khvetdk-das of son and mother. And Mashya and Mashiyoi, as male and female, practised the quest of offspring, one with the other, and named the Khvetuk-das of brother and sister.
many couples were begotten by them, and
it
is
And
the couples
and all men, who have been, are, and will be, are from origin the seed of Khvetuk-das. And this is the reason which is essential for its fulfilment by law, that where its continually ^ wife and husband^
became
contemplation (anda^i«fno) exists from the increase of the people of
'And
it all
demons
assert that the
I
;
is
manifest
regions.
are enemies of
man, and a non-existence of desire for them consists in striving for it when Khvet6k-das is practised it then becomes their * reminder of that original practice of contemplation which is the complete gratitude ;
of men, and has become his^
Grievous
who
is
inimical to them.
and anguish also come upon power diminishes, and they less under-
fear, distress,
them, their stand the purpose of causing the disturbance and
And
ruin of men.
demons
it
is
certain that
making the
distressed, suffering, frightened,
and 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.
these
names
XXXVII,
82,
LXIV,
2,
LXV,
2,
LXXVII,
4,
where
are spelt differently.
have become and have become.'
2
Literally
3
See
^
Auharma2
'
Bd.XV,
22, 24-26.
*
The demons'.
— III.
4O3
MEANING OF KHVET^K-DAS.
and modesty, the excellence of skill a7id 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 them more perAn example is seen in fectly and more gladly. those who spring from a religious woman who is gentle, believing the spiritual existence, acting modestly, of scanty strength, who is a forgiver and reverential, and from a m.2A-clad (gapar) warrior of worldly religion, strength which
who
is
is
large-bodied
and possessing
stimulating (agar) his stout heart
They^ are not completely for war a continuance of lamentation (na^-ravan-
while he begets.
which
is
—and
not for carefulness and affection for the soul as from the dog and wolf and not the ruin (se^) fT/the sheep arises the fox, like the wolf, but not with the strength of the wolf like the dog, and it
dih)
—
;
—
does not even possess its perfect shape, nor that of And they are like those which are born the dog. from a swift Arab horse and a native dam, and are not galloping like the Arab, and not kicking (pa^fayak) like the native. And they have not even the
same
perfect characteristics 2, just as the
sp7'ings from the horse and the ass, which unto either of them, and even its seed
mule that is is
not like cut off
thereby, and its lineage is not propagated forwards. And this is the advantage from the pure preser'
vation of race.
^
The
I
assert that there are three ^ species
offspring of such a match, which the apologist evidently
considers an ill-assorted one, as tending to deteriorate the warlike he himself is no
qualities of the warrior's descendants, although
advocate for war. ^
As
2
Dastur Peshotanji has
their parents. '
four,'
D d
because the Pahlavi text seems 2
APPENDIX.
404
sister and brother for one is this, where them one is it is the offspring of brother and brother this, where the offspring is that of ^ brothers ^ and their sister and one is this, where it is the offspring And as to the one of these where the of sisters ^ offspring is that of* a brother, and for the same
(vag) and kinds of affection of
that which shall be born of
:
—
;
;
reason as applies love, desire,
and
to all
effort,
three ^ species of them, the
which arise for the nurture of hope of benefit.
offspring of the three species, are in
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
very
is
hopeful. '
And
so, also,
are those
who
are born of father
and daughter, or son and mother. Light flashed forth (^asto) or unflashed (aparvakhto) is always seen at the time when it is much exposed, and pleased is he who has a child of his 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
can also be read a 6, the conditional suffix to the verb which immediately precedes the ciphers in the Pahlavi text, and the second cipher is merely 'three,'
have
'
six
'
in ciphers, but the first cipher
which corresponds to the three possible kinds of first cousins that are about to be detailed in the text. ^ Reading zak-i instead of zi^ (which might be read zakih if there were such a word). 2
Literally
*
Reading zak-i instead of
'
'
brother.' zij-,
as
Literally
before.
'
sister.'
This
is
DastAr
Peshotanji's fourth species of cousinship, which he understands as
meaning second cousins. ^ Reading 1 four into 3, by dividing the Pahlavi cipher for 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 Khvetuk-das, the marriage of first cousins.
III.
country.
MEANING OF KHVix^lK-DAS.
That, too, has then become
405
much deHght
(vayag) zvhich is expedient, that pleasure, sweetand 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 that same father; this is a way of much pleasure, which is a blessing of the joy, and no harm is therein ordained that is more than the advantage, and no vice that is ness,
;
more than the well-doing (khtap
gar).
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 (frave<^) from a medical man, and there is no opportunity for him to apply a seton (p alt to), and her father, or son, or brother is instructed in similar surgery, which is more evil in appearance, when they touch the part with the hand, and apply a seton, or
when a strange o man And, when it is '
which in
is
evil
does so ?
desirable to effect their union,
the less remarkable (k am hij-zanakhiktar)
appearance,
when they
dva<2ft-hend) by them
in secret,
are united
(ham-
such as when the
hearing of their written contract (nipi^to) of wife-
hood and husbandhood^ is accomplished in the background (dar pui-to), or when the sound of drums and trumpets acquaints the whole district, where Reading amat instead of mun, 'who,' (see Dd. LXII, 4 n.) 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 '
2
irregular intercourse.
It is
here approvingly contrasted with the
noisy celebration of a marriage with a person of foreign
accordance with foreign customs.
faith, in
APPENDIX.
406
these people are renowned, that such an Art^man^ intends to effect such a purpose with the daughter, sister,
or mother of such a Parst
man
?
'On this account of less evil appearance is even the good appearance which is to be mutually practised 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-
and
ness, have a disposition (i'ano) of incapability,
the diligence which
husband,
who
is
in
their
reverence of the
(b
ruler of the family
is
many
others, too,
who
are strange
women, are not
content with a custom (va^) 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-
though it is not possible they should receive And, if it be not possible, they would not accept retrenchment and, if they should not accept sire,
them.
;
retrenchment,
hurries
it
ugly words about
this,
hood (avisistak-i/^
on brawling, abuse, and
and even uninterrupted
ziar) is diffused as
false-
regards
it;
of the secrets, moreover, which they conceal they preserve night and day a bad representation, and unobservantly.
^
A
They
shall
native of Asia Minor, or
empire of the Romans.
take the bad wife to
any other part of the eastern
;
MEANING OF KHVETUK-DAS.
III.
407
the house of her father and mother, the husband
dragged to the judges, and they shall form a disassembly (shatro ange-so) about it. And lest he shoidd speak thus " I will release her from wifehood with meS" vice and fraud of many kinds and the misery of deformity are the faults which are also is
trict
:
secretly attributed to him.
'A
is to be provided, would not do even one of these things ^ on which account, even through advantageousness, virtuous living, precious abundance, dignity, and innocence, mutual labour is manifestly mighty and
wife of those three classes ^
since they
strong. '
And
be said
if it
explain, there
vakh) which mind
is also, is
that, "
with
all this
which you
afterwards, a depravity (dar-
hideous,"
it
should be understood
and beauteousness are specially those things which do not exist in themselves, but through some one's habit of taking tip an opinion and belief. The hideous children of the
in
many
that hideousness
are in the ideas of procreation exceedingly
handsome, and the handsome forms of many are in the ideas of a housekeeper (khanopano) exceedingly ugly. We consider him also as one of our enemies when any one walks naked in the country, but the naked skins of zvhich you consider hideous ;
^
That
is,
^
The
three
lest
he should pronounce her divorce. 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
been strangers
bound
to argue that all
to the family before marriage.
bad wives must have
APPENDIX.
408
him handsome whose garments, which seem to them hideous, have fallen off. And we are they in whose ideas a nose level with the face the
country
call
who account a prominent nose ugly, a walling that reaches between the two
ugly, but they
is
and say
it is
handsome
eyes, remain selecting a
And
one^.
con-
cerning handsomeness and ugliness in themselves,
which are only through having taken up an opinion and belief, there is a change even through time and place for a7iy one of the ancients whose head was shaved was as it were ugly, and it was so settled by law that it was a sin worthy of death for them^; then its habits (j-ano) did not direct the customs of the country to shave the head of a man, but now there is a sage who has considered it as handsome and even a good work. Whoever is not clear that ;
it is
hideous
is
ing (giral), that
through what sider that it '
Then
which
is
is
it
is
taken into themselves they con-
hideous.
us the good work of that things, of cognizable that it is so ordained by the
for
it is
creator, has its
the race,
about something threateneven so not in itself, but
to think,
recompense
and the family
is
;
it
more
is
the protector of
perfect
;
its
nature
who admire flat noses select their beauties Beauty being merely a matter of taste, which varies with the whim of the individual and the fashion of the period. ^ This law was evidently becoming obsolete at the time the *
That
is,
those
accordingly.
was writing, and is now wholly forgotten. All Parsi laymen have their heads shaved at the present time, although the apologist
priests
merely have their hair closely cut. This change of custom, by religious law, should warn the Parsis not
in a matter settled
deny the
to
possibility of other
place in their religious customs. =*
Khvetuk-das.
complete alterations having taken
;
III.
is
MEANING OF KHVEXtjK-DAS.
4O9
without vexation (api^ar) and gathering affec-
an advantage to the child
tion,
exalted
—
pleasure
joy
is
—the
Hneage being
gathering (az^ar/^un) hope, offspring, and it is
sweetness
harm and more the the pretence and much the skill of
most complete
advantage,
little
the procreator, and the
to
;
less is the
the graceful blandishments (na^'ano) which are apparent, aiding
and procuring assistance (ban^i^-no),
averting disaster, and conducting affairs
;
less
is
the
itself is itself illustrious, and the steadabandon crime (/^'am). And all our fathers and grandfathers, by whom the same practice was lawfully cherished, maintained it handsomely in their homes; and to think of mankind only as regards
fear,
through
fast shall
some
assistance
is
the enlightenment of the stead-
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^ has afterwards fast,
commanded
as regards that custom thus
not practise
it
command
is
T
every one
who
is
to consider it current
:
"
Ye
shall
cognizant of that ;
bnt
we
are not
cognizant of that command, and by an intelligent
person (khaparvarako) this should also be seen minutely, through correct observation, that
all
the
knowledge of men has arisen from Khvett^k-das. For knowledge is generated by the union of instinctive wisdom and acquired wisdom^; instinctive wisdom is the female, and acquired wisdom the male and on this account, since both are an achievement by the creator, they are sister and brother. And
^
Khvatiak-das.
2
Perhaps the law of the foreign conquerors
I
See Dd.
XXXVII,
35,
XL,
3.
is
meant.
4IO
APPENDIX.
also of everything worldly the existence, maturing,
and arrangement are due to union in proportion is female, and fire, which is male\ are accounted sister and brother in combination, and they seem as though one restrains them from ;
water, which
Khvetuk-das, unless, through being dissipated themselves^, seed
and owing
—which
to a
is
progeny
—
arises therefrom;
mutual proportionableness of water
and fire is the power in the brain, for if the water be more it rots it away, and if the fire be more it burns it
away.'
This elaborate defence of Khvetlak-das shows at the time it was written (about a thousand years ago), that custom was understood to include actual marriages between the nearest relatives, although those between first cousins appear to be also referred to. clearly that,
In the
1
95th
=^
Dtnkar^ we are
chapter of the third book of the told that the eighth
admonitions, delivered to mankind by
of the ten
was For the sake of much terrifying of the demons, and much lodgment of the blessing of the
this
:
—
'
holy^ in one's body, Khvetuk-das
And
Zaratili"t,
is
to
be practised.' opposed
the following chapter informs us, that
'
to that admonition of the righteous ZaratLlJ"t, of practising
Khvetuk-das
for the sake of
much
terrifying
1
SeeDd. XCIII, i3n.
2
Into the forms of moisture and warmth in the body. Water and
fire in their ^
This
ordinary state being incapable of combination.
will
be the 193rd chapter in Dastiar Peshotanji's edition,
because his numbers do not book.
A
book of the name of Yas. LIX.
other chapters of the third *
The
commence
at the
similar difference will be found in the
technical
Dinkar^?.
beginning of the
numbering of
all
MEANING OF KHVEtCJK-DAS.
III.
of the
411
demons from the body of man, and the lodg-
ment of the
blessing of the holy in the body, the
wicked wizard Akhto^ the enemy of the good man on account of the perplexing living which would arise from his practising Khvetuk-das, preferred not practising KhvetCik-das.'
The
practice
is
mentioned
also
in the
287th chapter
—
The of the same book, in the following passage welfare of the aggregate of one's own limb-forma:
'
—those which
through no labour of one's own, and have not come to the aid of those not possessing them (anaf^manan) owing to their own want of gratitude even one of a previous formation
tions
exist
—
which has come, completely establishing (spor-nih) the Avesta, one calls equally splendid, by the most modestly com-
has to eulogize suitably
;
and
this
prehensive appellation of Khvet6k-das.' In the sixth book of the Dinkar^, which professes to be a summary of the opinions of those of the primitive faith ^
we
are told that,
'
when the good
work of Khvetuk-das shall diminish, darkness will increase and light will diminish.' In the seventh book of the Dinkar^^, which relates the marvels of the Ma^^a-worshipping religion, are informed that
it
was
recounted
'
mar^3 having passed away—
it
as regards worldly beings, to
was
how
we
— Gayo-
declared secondly,
Masye and Masyaoe*,
progeny of Gayomar^, by the word of Auharma^fl'— that is, he spoke to them when they
the
1
first
Av.
Akhtya
of
enigmas to Yoi^to of the 2 See Dd. XCIV, i n. 3
The
*
See
sole-created p.
402, note
who propounded Fryans (see Dd. XC, 3).
Aban
man i.
Yt. 82,
(see
Dd.
II, 10,
XXXVII,
ninety-nine
82).
APPENDIX.
412
—
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-
you by me, so that you may quite and decrees." And the creativeness of A{iharma2'^ was extolled by them, and they advanced in diligence they also performed
fectly supplied to
full-mindfully observe duty
;
the will of the creator, they carved (parkavini
advantage out ^the many duties of the world, and practised Khvetuk-das through procreation and the union and complete progress of the creations in the world, which are the best good works of mankind.'
The
same
following passage also occurs in the
book — Then :
*
Zaratui't,
on becoming exalted, called
out unto the material world of righteousness to extol righteousness and downcast are the demons and, ;
"
homage
being the Ma^^a-worship of Zarat{i5t, the
ceremonial and praise of the archangels are the best for you,
I
assert; and, as to deprecation (aya^ii"nih)
of the demons, Khvetuk-das
is even the best intimafrom the information which is given as to the trustworthiness of a orood work, the grreatest is the most intimate of them, those of father and daughter, son and she who bore him'^, and brother
tion, so that,
and
sifter."
//
is
declared that, upon those words,
innumerable demon-worshipping Kiks and Karaps^ disputed (sarii-i^o) with Zaratui-t and strove for his death, just like this which revelation states
then the multitude clamoured
who ^
:
(mar bar a
—
" It is
vira^^)
are in the vicinity of the seat of Ttar, the well-
See
p.
396, note
*
2. '
See
See
p. 384, note i.
p.
400, note
i.
— MEANING OF KHViT
III.
413
and the shame of the brother of Tilr arose, hke that of a man whose shame was that they spoke of his Khvetuk-das so This Ttar was Tur-i that he might perform it. who was Hke a httle-giving, the Atarvaita-sang^ great sovereign of that quarter and he maintained afflicting^
holder of decision
;
;
many troops and much power. And the multitude told him they would seize the great one from him who is little ^ But Tur-i ACirvaita-sang, the littlegiving
well -afflicting, spoke thus:
^;zrtf
'Should
I
thereupon smite him, this great one who mingles together those propitious words for us where we
—
are thus without doubt as to one thing therein, such as Khvetuk-das, that it is not necessary to perform it it would make us ever doubtful that it might be necessary to perform it' .... And Zaratu>?t spoke I am not always that reserved speaker, to him thus
—
:
whom
'
is the most propiinward speaking and tious thing to be obtained; and managing the temper are a Khvet{ik-das^ and the high-priest who has performed it is to perform This passage attributes to Zarathe ceremonial.' "
by
that
have mentioned
I
'
enforcement of next-of-kin marriage, but it is hardly necessary to point out that the Dinka?'^ only records a tradition to that effect which
X^sl himself the
;
^
The word hu-nojako
is
the Pahlavi equivalent of
Av.hu-
meaning of both words is uncertain. nujta This Tur seems to have been more friendly to ZaratGi-t than the Turanians were in general, but he appears not to be mentioned in (Yas. L, 10, b), but the
the extant Avesta. ^
As
reading ^
this epithet is
has not been found in the extant Avesta, the
uncertain.
Meaning
that they
insolent manner. *
In a figurative sense.
demanded possession of
Zarattii-t
in
an
APPENDIX.
414
may be quoted
record
as evidence of the former
existence of such a tradition, but not as testimony It is also worthy of notice that this for its truth.
shows that such marriages were distasteful to the people in general but this might naturally be inferred from the efforts made by reliclearly
tradition
;
gious writers to assert the extraordinary merit of
Khvetuk-das, because customs which are popular and universal require no such special recommendation
from the priesthood.
In the Da^istan-i
LXV,
LXXVII,
2,
Dmik (XXXVII, 4, 5) allusions are
Khvetfida^^ of brother and progenitors of mankind.
sister,
LXIV,6, made to the
82,
formed by the
We are also told that Khve-
tuda^ 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, is
19); but
it
is
not certain that the term
applied in these latter passages to marriages be-
tween the
For
Clearest relatives.
about Khvetuk-das we have to descend to the darkest ages of Ma^'^a- worship, those in which the Rivayats, or records of religious later particulars
legends, customs, and decisions, began to be com-
Of
piled.
the earlier Rivdyats, such as the Shayast
La-shayast and Vi^irkar^-i Dinik, which were written in Pahlavl,
few remain extant; but the
written
Persian, are
in
later ones,
more numerous and very
voluminous.
A
Pahlavl Rivayat, which precedes the Dafl^stan-i
Dinik
in
^ 2
many MSS.
of that work, devotes several
Another form of the word Khvetuk-das (see This is also stated in Sis. VIII, 18.
p. 390).
:
III.
MEANING OF KHVETUK-DAS.
415
pages to the subject of KhvQtM^d, which fully confirm the statements of the defender of the practice,
quoted above from the Dtnkar^ (III, Ixxxii). age of this Pahlavi Riviyat is quite uncertain
The ;
it is
found in MSS. 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 written in the sixteenth century, but,
The following extracts will be sufficient show how far it confirms the statements of the
Pahlavi. to
Dinkard '
Of
—
the good works
of an
this
Infidel
is
the
greatest, when he comes out from the habit of infiand of one of the good delity into the good religion ;
remaining; backward
relio-ion,
time
when
his ritual
is
(akhar-man)
performed, this
is
al the
a great
good work, when he performs a Khvetuda^f; for through that Khvetuda^, which is so valuable a token of Ma^^^a-worship, is the destruction of demons. And of Auhdirmazd it is declared, as regards the performance of Khvetuda^^, that, when Zaratta^t sat before Auharma5'^\ and Vohuman, Ar^Tavahi^t, Shatvairo, Horvada^, Ame?-6dartf, and Spendarma^^
and Spendarma^ sat by his side, she had also laid a hand on his neck, and ZaraWho is this tla^t asked Alaharma^^ about it thus that sits beside thee, and thou wouldst be such a friend to her, and she also would be such a friend Thou, who art Auharma^^, turnest not to thee ? thy eyes away from her, and she turns not away sat around Auharma^a^, .
*'
:
1
As he
is
said to have
done
in heaven,
when
receiving instruc-
tion in the religion. 2
is
The
archangels (see Dd. XLVIII,
said to be a female (see p. 393, note
i
n),
2).
of
whom
Spendarma^/
6
;
APPENDIX.
41
who
A^harma^-^, dost not release her from thy hand, and she does not release thee from her hand\" And Atiharma^^ said "This Spenda?^martf, who is my daughter, the houseis
from thee
;
thou,
art
:
mistress tures
"."
my
heaven, and mother of the crea" When they say, in Zaratti^t spoke thus
of
:
the world, this
is
a very perplexing thing,
proclaimed by thee
— thee who
how
art Ataharma^"^
is it
—for
Atiharma^^ spoke thus " O Zarathee thyself? tu5t! this should have become the best-enjoyed "
:
thing of mankind.
When,
since
my original
creation,
Mahariya and Mahariyaoih^ had performed it, you, because although also, should have performed it mankind have turned away /ro7n that things, yet they should not have turned away. Just as Mahariya a7id Mahariyaoih had performed Khvet^lda^, mankind should have performed it, and all mankind would have known their own lineage and race, and a brother would never be deserted by the affection of his brother, nor a sister dy that of her sister. For ;
all
nothingness, emptiness^, and drought have
unto mankind from the deadly one (mar), when
come
men
have come to them from a different country, from a different town, or from a different district, and and when they shall have married their women have carried away their women, and they have ;
*
This legend
is
stition to profanity,
an instance of the close proximity of super-
among uneducated and
imaginative people.
She being a representative of the earth. * See p. 402, note i. * 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. ^ Literally 'air-stuffing' (vae-akinih). 2
— MEANING OF KHVETUK-DAS.
III.
wailed together about
this,
thus
' :
They
carry our daughters into perversion ^Z This, too,
'
is said,
will
always
"
Khvetuda^
that
417
is
so miracu-
the preservation of the most grievous sin such as witchcraft and that worthy of death from hell. And the want of protection (az^ipa-
lous that
it is
—
harth) from hell of one unprotected from Aharman and the demons arises at that time when, owing to what occurs when he is begged by so7ne one to exerAnd cise witchcraft, he is made worthy of death.
when they
the
owing to him 2, the unprotected one preserved from the prison of hell, from Aharman
Khvetlada^ is
when
Khvetuda^^,
perform
shall
and
is
demons
the
;
so miraculous
is
Khvetuda^f.
that Auharmar^f 'In a passage it is spoke unto Zaratu^t thus " These are the best four things: the ceremonial worship of Auharma^^, the lord; presenting firewood, incense, and holy-water declared, :
to the fire
;
propitiating a righteous
who performs Khvetuda^
with her
or a daughter, or with a sister.
man who
And
^
of
;
and one
bore him, all
those
he is the greatest, best, and most perfect who shall When Soshans comes ^ perform Khvetuda^/. all mankind will perform Khvetuda^, and every fiend will perish through the miracle and power .
.
.
of Khvettada^.' It is
^
then explained
This
why
fear of perversion to
real cause of the
the several merits of the
another faith was, no doubt, the
vehement advocacy of family marriages by the
priesthood. 2
That
is,
when he has arranged
the next-of-kin marriage of
others, before his death. ^
That
*
Shortly before the resurrection (see Dd. [18]
is,
a priest.
E e
II, 10).
—
8
APPENDIX.
41
three classes of Khvetlada^ are considered to stand in the same order as that in which the classes are
mentioned
the preceding paragraph
in
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
*
Khvetiida^/
clared, regarding
so miraculous, that it
is
Yim\
that,
when
de-
is
the glory of his
sovereignty had departed from him, he went out to the precincts (var) of the ocean with Yimak, his sister,
in order to flee from the people, demons, and
witches of the assembly of
Dahak^
And
they were
and not seen and others sought them among mankind, water, earth, and cattle, among trees, in the mountains, and in the Then towns, but they were not seen by them.
sought by them
in hell
Aharman shouted
thus
;
:
"
I
think thus, that
travelling in the precincts of the ocean."
is
a demon and a
who stood among
witch,
Vim And
them, spoke
And they and seek Yim." unto came they when and rushed off those precincts where Yim was the precincts where the water of Tir^ was Yim spoke thus " Who are thus
"
:
We
will go
and went
;
—
^
lo).
The
:
third sovereign of the world, after
This legend
is
the origin of the ape
The foreign XXXVII, 97 n). "^
3
—
also
and
mentioned
in Bd.
Gay6mar
bear.
king, or dynasty, that conquered
Yim
Evidently intended for Tijtar, a personification
(see
Dd.
of the
star
supposed to bring the rain from the ocean (see Dd. XCIII, 1-17). Strictly speaking Tir is the planet Mercury, the opponent of Ti^tar, whose name is given to the fourth month, and Sirius,
who
thirteenth
is
day of the month,
in the Parsi
year (see Bd. V,
i,
VII,
2,
24); but the confusion between the two names is not uncommon in the later books (comp. Sis. XXII, 13 with XXIII, 2).
XXVII,
— MEANING OF KHVEtOk-DAS.
III.
And
?"
you
they spoke thus
are just like thee,
demons
the
who had
"
We
are those
who
from the hands of have fled away from the
we, too,
;
:
419
to flee
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^ and Gosubar^; and from Yimak and that demon were born the tortoise (gasaf), the cat, the hawk (gavin^), the frog, the weevil (divako), and also as many more noxious creatures, until Yimak saw that that demon was evil, and it was necessary to demand a divorce (zan-ta/^a)yir^;72 him. And one day, when Yim and that demon had become drunk with wine, she exchanged 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 to the good work of Khvetudaflf; 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
to force his opinions
had
upon an unwilling people,
betrayed by the exaggerated language he uses the following statements '
This, too,
is
:
declared by the Avesta, that Zara-
enquired of Auharmas'^ thus
tti^t
many ^ "^
words,
is
in
and many deeds
See p. 371, note 3. identified, and the reading
Not
£62
is,
:
"
Many
thoughts,
are mentioned by
therefore, uncertain.
APPENDIX.
420
—thee who
—
Auharma^'^ that It is necessary of all stuh thoughts, words, to think, speak, and do and deeds which is the best, when one shall think, Auharmas-^ spoke thus " Many speak, or do itV thoughts, many words, and many deeds should be proclaimed by me, O Zaratui-t dttt, of those thoughts, thee
art
;
:
!
words, speak,
and deeds which and do, that which
is
is
best and most perfect
one performs by Khvetuda^. the
necessary to think,
it
For
it is
time when he goes near to
first
declared that, it,
a thousand
and two thousand wizards and witches when he goes near to it twice, two thousand demons will die, and four thousand wizards
demons
will
die,
;
when he goes near to it three times, three thousand demons will die, and six thousand wizards and witches a}id when he goes near to it four times it is known that the man and woman become righteous ^." Owing to the performance of Khvetuda^ there arises a destruction of demons equivalent to a
and
witches
;
;
*
.
.
.
.
and though, afterwards, some shall become wizards, or unlawfully slaughter a thousand sheep and beasts of burden at one time, or shall present holy-water to the demons, ^j/^/, on account of that destruction and vexation of the demons, which has occurred to them owing to the Khvetuda^, it does not become comand it is not fortable to them while completed " believed by them that the souls of those people
stoppage of creation of those
;
men and women
;
will '
^
come
to us."
Whoever keeps one
year in a marriage of Khve-
Or, as stated in the Appendix to the Shayast La-shayast
XVIII,
4),
they
'
will not
become parted from
Auharmasc/ and the archangels.'
(Sis.
the possession of
1
III.
t{ida<^
MEANING OF KHVETUK-DAS.
becomes
just as though one-third of
42 all
this
world, with the water, with the trees, and with the
had been given by him, as a righteous gift, unto a righteous man. When he keeps two years in the marriage it 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 it is as though all this world, corn,
with the water, with the trees,
and with
everything,
had been given by him, as a righteous gift, unto a righteous man. And when he keeps four years in his marriage, and his ritual is performed, it is ^
known
that his soul thereby goes unto the
supreme heaven (garo^man); and when the ritnal is not perfo7^med, it goes thereby to the ordinary heaven (vahij-to).
'Zaratu^t enquired of Auharma^'^ thus: ''As the
man who
practises
Khvetuda^, and
his ritual
to is
performed, and h^ also offers a ceremonial (ya^ii-noae), is the good work of it such as if one without
Khvetuda<^ had offered it, or which way is it ?" Aiiharmas'^ said: "// is just as though a hundred men without Khvetuda<7^ had offered it." Zaraturt enquired this, also, of Auharma-S'^, that '
"
How
the benediction (afrino) which a man who practises Khvetiida^ shall offer ?" Auharma^^ spoke thus: "As though a hundred men without is
:
is
Khvetudart' should offer the benediction."
'And this, too, was asked by him, that is: ''As to them who render assistance, and one meditates and attains to KhvetCida^f through them, and one ^
The proper ceremonies
after his death, or for his living soul
during his lifetime (see Dd. XXVIII,
LXXXI).
— APPENDIX.
42 2
performs Khvetudartf on account of their statements, how is their good work ?" Auharma^:^ spoke thus
:
"
Like
-^zj"
who keeps
food and clothing, /br one
in
—
hundred priests each of which priests has a hundred disciples such is his good work." Zarattii't enquired this, also, of Auharma^-^, that is '''As to them who keep a man back from performing Khvet{idafl^, and owing to their statements he shall not perform Khvettadaf^f, what is their sin ?" Atlhavmazd spoke'^ thus " Their place is hell." winter, a
'
:
:
'In a passage wise,
and more
it
declared that, wiser than the
is
virtuous than the virtuous
he in
is
whose thoughts, words, and deeds the demons are less predominant and Aharman and the demons are less predominant in the body of him who practises Khvetuda^', and his ritual ^ is performed. '// is declared by revelation that at the //;;^^ when Zaratui-t came out from the presence of Auharma^^f, the lord, into a worldly place where he travelled, he ;
spoke this, that is " Extol the religion and you should perform Khvettada*^. I speak of the good :
!
and those existing in the religion as to the negligent, the vile, and those in perplexity, this is said, that a thing so wondrous and important as that which is in our law of Khvetiidartf could not be for performance. This is a sublime (/^irag) custom, ;
and, as the best of
all
necessary to perform fest
when, through
existing in
^
The
the
Pahlavi text
things, one asserts that
To me,
it.
all
faith
religion ^
is
imperfect.
also, this is
it
is
mani-
in the law of those
that which
^
See
is
called
p. 421, note
by
i.
That is, the general law of IMaz^/a-worship, as distinguished from what he is advocating as a peculiarly religious law sanctioned ^
'
:
A
III.
MEANING OF KHVETUK-DAS.
them a very heinous
shi,
through faith in
423 this
law of
that which is called the most perfect and work of Ma^^a- worship." This, too, is declared by revelation, that Atihar-
the good,
is
best good '
ma^^ spoke
"You
unto Zaratui"t thus:
should cause
and good works." And Which duty and good work do first ?" Ataharma-s'^ spoke thus: "Khvebecause that duty and good work is to be
the performance of duties Zaratui"t
shall
I
ttidart';
spoke thus
performed
in the
:
"
foremost place of
all,
for,
the
in
happens through Khvetuda^, when all who are in the world attain unto the relig-ion ^" 'This, too, is declared by revelation, that Zaratui"t spoke unto Auharma^'^ thus "In my eyes it is an evil (va«!'6) which is performed, and it is perplexing that I should make Khvetuda^ as it were fully curAuharma^^f spoke thus rent among mankind," end,
it
:
my
"In this
eyes, also, it
reason — when out
some miserable
Do
thou be
evil
^
is
just as in thine;
but for
of everything perfect there
for thee
—
it
should not seem
diligent in performing KhvetCida^,
is
so.
and
others, also, will perform it diligently."
The
unpopularity of the practice advocated could
hardly be more fully admitted than in this last paragraph, nor the objection matically disposed
priests
('
the
good '). This was contrary
the practice advocated
worship
As
As
is
and dogthe numerous quota-
irrationally
for
which the compiler of
tions,
by the
of.
more
this
Pahlavi Rivayat
evidently an admission that
to the ordinary laws of Ma2
itself.
them to do before the resurrection. Reading va
'^
Pahlavi writers expect
—
;
APPENDIX.
424
from the Parsi scriptures, it is hardly necessary to remark that their authenticity must be accepted with great reserve. professes to take
Persian Rivayats, copied in the seventeenth century,
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 Khedyodath \
with-
Thus, we
out explaining the meaning of the term. are informed that a
person worthy of death can perform Khedyodath as a good work, but it is better followed by the Bareshnum ceremony
if
^.
An
un-
clean person can do the same, but the Bareshniim
should precede the performance, so as to avoid sins
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 arising
;
by
But the following quotations are more
himself.
descriptive of the practice^:
'Again, whereas the great wisdom of the king and of the assembly of priests fully understands that the
ceremony of
the religious rites
all
work, besides that which
is
called
* is
a great good
Khedyodath,
yet,'
both have fallen out of fkeir hands make an endeavour, so that they may
in these days,
but they will form connection with their own, and on account of
^
The
Persian form of the word Khvetuk-das.
Khetyodath ^ ^
The The
extracted *
in
some passages, and Khetvadat
It is also
written
in others.
great ceremony of purification (see App. IV).
Persian Rivayat from which is
Mio
(fol.
See Dd. XLIV,
50
2 n.
a).
all this
information has been
— III.
MEANING OF KHVETtjK-DAS.
Musulmans the connection
the
better than that of an infidel.
much
said that dy as
425
medium oiie'^, And Ormazd has
is
a
as the connection
is
nearer
more of a good work; and they display their endeavour and effort, and give the son of a brother and daughter of a brother to each other. And just as this is said: " I establish the performer of Khedyodath, I establish the patrol of the country 2," even on this account they certainly display an endeavour. 'Query: " How are the connections that relations form ?" Reply "A brother's children with a brother's children and a sister's children, and relations with one another form connections, and it is proper it is
—
:
—
for them." '
Khedyodath
and has
is
that which
is
a great good work,
owing to the reason 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 connection as is nearer is more of a good work. And the fallen out of their hands,
that there
no
is
king- of the o-ood relioion
;
;
mode they will
be an
will act
who
infidel one,
themselves
will
are at
and
be very
to
This seems
to
with most of this paragraph,
'
is
is
also
nearer
term
is
better
in
M7,
uncertain.
fols.
229b, 230 a.
Ill, 18, 19, is as follows:
/zz/aetvadathem astaya, daNhaurvaesem asiaya;' last
is
paragraph but one, which,
found
This Avesta quotation, fromVisp.
of the
(the king)
with marriages of those next of kin.
similar allusion occurs in the next
"^
now he
be an allusion to some interference of the
Muhammadan government
A
Ivithout a king
form connections among
difficult
is a Musulman, but that which and more of a good work.'
^
first
and the meaning
— 426
APPENDIX.
These quotations indicate that a great change had meaning of Khvettik-das since the
crept over the
dark ages of the Pahlavi Rivayat, previously quoted, although a tradition of the old meaning in the
minds of the
lingered
The modern meaning
writers.
however, most completely explained
is,
still
in a passage,
appended to a Persian version of Aeshm's complaint to Aharman, regarding the difficulty of destroying the effect of the season-festivals, the sacred feast,
Kh vetuk-das (Sis.
and
XVIII).
After
Aharman has
confessed his inability to suggest a means of destroying the
merit of the
the Persian writer
last,
adds the following particulars Therefore it is necessary to understand, that the chief Khetvadat is that of a sister's daughter and brother's son a medium Khetvadat is that of a brother's son and a younger brother's daughter, or :
'
;
son and a younger
of a
sister's
and
inferior to a
sister's
medium Khetvadat
Khetvadat,
know
that
;
that of a It is
any person who performs
soul be fit for hell, will arrive the ever-stationary^; if it be one of the everif
his
stationary
it
cular
be added:
is
is
daughter
son and a younger brother's daughter.
necessary to
among
sister's
to
will arrive at if
heaven.
any one,
Another
parti-
in departing, settles
Khetvadat of a next brother it is a good work of a thousand Tanapuhars^; if any one strives to break off the connection of Khetvadat he is worthy of death.' and
1
strives for the connection of
See Dd. XX,
3.
See Dd. LXXVIII, 13. Geldner in his Studien zum Avesta, pp. 3-12, suggests that the original meaning of Av. tanupere"^
I,
tha and peshotanu was 'outcast;' translated by Pahl. tanapuhar, it
but, although these is
words are
doubtful whether this last
— III.
With A. D,
MEANING OF KHVETUK-DAS.
this quotation,
1723,
we may
which occurs
in a
427
MS. ^ written
conckide our examination of
all
passages in the Parsi scriptures referring to Khve-
may be summarized
tuk-das, the result of which
follows
as
:
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) indicating 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 First, the
—
authority regarding the ancient practices of Masda.-
worship
— the
Parsis are
perfectly justified
be-
In
lieving that their religion did not originally sanction
who
marriages between those
are
next
of
kin,
provided they choose to ignore the statements of foreigners, as based
Second, when
upon imperfect information.
we descend
to the Pahlavi transla-
and writings of the better class, which, in their present form, probably range from the sixth to the
tions
ninth century,
we
find
many
allusions to Khvettik-
das between those next of kin, and only one obscure reference to the marriag^e of rla^es chiefly
first
cousins ^
Mar-
between the nearest relations are defended by reference to mythical and metaphorical
word be a mere transcript of tanuperetha (which ought to have been tanupuhar), or whether it expresses the different idea of tan-apuhar, 'a person without a bridge /o heaveri' which might have been that adopted by the Pahlavi translators of the Vendidat/; an outcast
in this
world being very
liable to
be considered as an
outcast from the next. \
M5,
fols.
54, 55.
^
In Dk.
Ill, Ixxxii (see p. 404).
APPENDIX.
428
Statements regarding the creation, and to the practice of the
progenitors of mankind
advocated with
and
laity,
this
the
all
usually indicate
;
they are also
warmth and vehemence
much
difficulty in
vehemence increases
zealous
that
convincing the 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-
Unless, therefore, the
tury.
Parsis
determine to
of such Pahlavi works as the
reject the evidence
Pahlavi Yasna, the book of Ar^a-Viraf, the Dinkar^, and the Da^istan-! Dinik, or to attribute those books to heretical writers, they must admit that their priests, in the later
and
for
some
years of the Sasanian dynasty,
centuries subsequently, strongly advo-
cated such next-of-kin marriages, though, probably,
with
by by
little
all
That a practice now reprobated been formerly advocated
success.
Parsis should have
their priests, as a religious duty,
who been advocated by many the surprise of those
need not excite
how
consider
slavery has
Christians, on scriptural
grounds, within the present generation, and
how
the
execution of supposed witches was similarly advocated a few generations ago.
Third, as
we come
to the
modern writings of the
may have commenced about we find the present form of
Persian Rivayats, which the fifteenth century,
Khvetuk-das, the marriage of
was only
slightly
mentioned
first
cousins (which
Dinkar^ of the
in the
though obscure allusions are made to the other forms as being long ninth century), the only form in use
extinct.
^
See pp. 415-423.
;
;
III.
MEANING OF KHVET
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 religious perversion consequent upon marrying into Both of these a family of strangers or infidels.
reasons
Ma^^fT'a-worshippers
the increasing
become
have
must
intensified
diminished in
vehemence of
as
the
numbers, hence
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
Greek and Roman mythology, from the usual practice of the Greek dynasty of the Ptolemies in Egypt, and even from the laws prohibiting such
tales
in
connections in Lev.
xviii.
6-16, which, as laws are
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
"not
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
^
The
oriental feeling of such a necessity, for the
mere purpose
abundantly manifested in the story of Lot's daughters (Gen. xix. 30-38), which is related without reAlso by the exceptional law requiring a man proval by its writer.
of perpetuating the family,
to
marry
is
his brother's wife,
(Deut. XXV. 5-10).
when
the
brother has died childless
430 existence.
APPENDIX. Christians no longer approve the perse-
cution and execution of
women
for the imaginary
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.
crime of witchcraft, but
—
'
THE BARESHnOm CEREMONY.
IV.
The or
43
The Bareshnum Ceremony.
IV.
man
1
great ceremony of purification for any Parsi
woman who
has become unclean by contact
with the
dead, or through any other serious
filement,
lasts
nights,
and
de-
called the
is
is
the Avesta
name
first
part of the
body appointed
Bareshnum, which of the head, the
be washed
nine
for
in the
for the 'top'
to
The
ceremony, after the hands.
description of this ceremony, given in Pahl. Vend.
IX, 1-145, which does not
very materially
differ
from the rite still in use, is as follows ^ Pahl. Vend. IX, i. Zaratui-t enquired of Auharma^'^thus O Ataharma^'^, propitious spirit creator :
'
!
:
of the material world righteousness!' that
!
is,
who
art the righteous one [of
Aliharma^^
and the
creator through invocation, praise].
2.
'
How, when
they see a [clean] polluted], (3)
^
how
man
the righteous
is
through
rest
the material existence
in
together with [that which
shall they purify
Observing that the passages in brackets do not occur
Avesta
text,
is
him clean who
but are added by the Pahlavi translators
;
and
in the
that the
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; sections are
;
it
begins the ninth
be fortunate!
may
fargar(5^ it
with the following heading
:
— May '
it
destroy the corruption (nasu^') which rushes
on from a dead dog and men on
to the living
religion of the Mazc/a- worshippers
!
May the
be triumphant
1
pure,
good
APPENDIX.
432 is
with that fraught with corruption [together with
polhition]
owing
dead body
to that
should they make him thoroughly 4. And Auharma^^ spoke thus
man,
O
Zaratu^t the Spitaman
a speaker [that is, a true-speaker [that
is
' :
A
falsehood
is,
how
righteous
[a purifier],
him
possible for
it is is,
!
[that
?
clean?]'
is little
him], an enquirer of the liturgy [that
is,
(5)
who
to speak],
spoken by the ritual
performed by him], and righteous, (6) he who specially understands the purification of the religion of the Ma^'rtfa-worshippers [that is, he knows the rite], plants on the fruitful (7) such a one shall cut up the is
earth,
(8)
for a length of nine separate reeds^
in
every one of the four directions, (9) at a place on this earth which is most devoid of water, most devoid of trees, land most purified [from bodily
and with the driest ground [that is, there 10. Even where no damp in that extent of it].
refuse] '^ is
upon the paths do cattle and beasts of burden step forth, and the fire of ACiharma^^, the sacred twigs ^ spread forth with righteousness, and the least
rio-hteous
man* do
least exist!
II.' Creator of the material world
how far from water ? how far from one
I
the
fire ?
!
how
thou righteous far
from the
the sacred twigs spread forth
1 Which would be 42 feet (see Dd. XLIII, 5 n) but the phrase gvt^ nai (which, in Pahl. Vend. VII, 90, has become gvi^^hanaby ;
misreading gvifl'6-ae, and then substituting Huz. hana for Paz. ae) is merely an attempted translation of Av. vibazu, 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 n. L4 omits this clause altogether, s
See Dd. XLIII, 5
*
Any
priest not
n.
engaged
in the purification.
'
IV.
THE BARESHNUM CEREMONY.
with righteousness? righteous
how
433
from a man of the
far
?'
And Auharma^:^
spoke thus: Thirty steps^ from the water, thirty steps from the from the sacred twigs spread forth with righteousness, and three steps ^ from the men of the righteous. 12.
fire,
The
13.
'
thirty steps
cutting out for the
first
hole [for bull's
the coming on of summer, is two urine] ^, finger-^r^^^///i- in excavation; after the coming on after
of hail-fraught
(songagan-homand)
were a cup of four
it
for the
second
winter
^wg'^x-breadths'^.
14.
it is
as
6"^ also
hole, for the third hole, for the fourth
fifth, and the sixth.' much is one such hole from another How 'As much as one step onwards.'
hole, the '
As
1
the step
is
three feet (see § 15),
teen finger-breadths (see Bd.
XXVI,
and the
3 n),
foot,
may be
hole^
?
being four-
taken as lo^
would be nearly 79 English feet. \o\ inches. This diminution of distance enables a purifying priest to stand near enough to an unclean person to hand him the purifying Hquid in a ladle tied to a stick (see §§ 40-42),
inches, these thirty steps
That
2
is,
7 feet
without going within the furrows traced around the holes or ablution seats at the same distance of three steps (see §§ 21-23). ^
That
is,
at
which the unclean person is sprinkled with the The urine should be that of a bull, accord-
urine (see §§ 48-116). ing to Vend. XIX, 70
but Vend. VIII, 35, 36 state that it may be that of catde or draught oxen, generally, or even that of those who perform Khvetuk-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. * 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 in summer. and of the furrows enclosing them, are shown upon the plan of the Bareshnum Gah on p. 435, which differs but little from the plan still in use.
washing, owing to the ^
The probable
[18]
soil
and
air
being damper than
positions of these
F f
holes,
APPENDIX.
434 15.
What
'
kind of one step
'Just like three
'The
16.
?'
feet.'
other holes
cutting out of the three
[which are for water], (17) after the coming on of
summer, vation it is
much
as
much
two ^ng^r-dreadths in excathe coming on of hail-fraught winter as
as four ^xigtx-breadths!
How much
'
urine]
as
after
;
18.
is
from those former ones
[for bull's
?'
As much as three steps.' What kind of three steps ?' 19. As much as the steps one plants
'
'
*
the steps he would 20. *
'
What Thou
*
'
'
up a furrow with the
As much as three steps.' What kind of three steps ?' As much as in walking with
take
and
23. '
As much
24.
the steps one would
the walking with steps
26. zvith
25.
By
is
the ploughing up of the
the ploughing up of three
them three holes are separated within
Thou
shalt plough
six holes
shalt plough
?'
feet.'
Then, afterwards,
from among them
is
as nine
twelve furrows. them.
?'
plant.'
'How much '
?'
feet.'
shalt also plough
blade due to Shatryovair^' 22. 'How much from the holes '
walking with
kind of walking with steps
Just like nine
21.
in
take.'
up three from among
separated within.
27.
Thou
up three from among them with nine
holes separated within.
28.
And thou
shalt
plough
^ That is, made of metal, which is under the special protection of the archangel Shatryovair or Shatvair6 (see Dd. XL VIII, 17 n).
t
IV.
THE BARESHNUM CEREMONY.
435
Plan of BareshnOm Gah.
V
\
APPENDIX.
436
Up
!
within which are the [three] holes that
three,
are apart, [which are for water, and] beyond \those
which are
within,
'Thou
29.
for bull's urine]
shalt carry three loads of stones
those spaces of nine feet 2, as an approach holes
the
knotty and massive
or
(30) or potsherds,
;
on to to
or a clod of the earth of Vi^tasp, or [a pot or something of] any hard earth whatever. blocks,
'Afterwards, he
31.
shall
to
come
to that approach,
The
by the dead
been
which
is
the approach
Thereupon thou, O Zaratui-t stand up more aside, by the furrows ^
the holes.
hast to
^
who has
-^2.
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 § 132, e), 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 surrounded by a third series of three furrows. are not less than three steps from the holes
first
three holes are
And
these furrows
any
place, except
in
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 ruption from forcing
§
132,/; g),
way from
its
is
to prevent the fiend of cor-
the unclean person within the
furrows to any other person outside them.
supposed
to
be strongest
at
first,
and
to
And, as the
fiend
is
become gradually weak-
ened by the progress of the purification (see ,§ 1 1 9), the first three holes are surrounded by the strongest barrier of nine furrows. 2 There were three such spaces, one between the furrows and
one between the sixth and seventh holes, and one It is not dishole and the furrows (see the plan). distributed, as ablution be were to tinctly stated that these stones but this was seats, to each of the nine stations, as at present probably intended. At the present time an additional group of the
first
hole,
between the
last
;
stones
is
placed outside the furrows, at the entrance to the north,
as a station for the preliminary washing. ^
That
is,
the priest
is
but close to the furrows.
to stand outside, to the right (see § 132,
z),
A
THE BARESHNUM CEREMONY.
IV.
2,3.
Then
that 34.
is]
these words are to be
"
:
it
tious!"
murmured
[dy thee,
Praise to Spendarma^f^ the propitious
And he who
reply to
437
thus
has been by the dead shall speak "
:
Then
35.
" !
in
Praise to Spendarma^^, the propi-
the fiend becomes disabled
every word [of each repetition]
;
by
(36) the smiting of
owing to it (37) the smiting of Aeshm^, the impetuous assailant, is owing to it; (38) the smiting of the Mazinikan demons^ is owing to it (39) the smiting of all the demons is owing to it. the evil
the wicked one,
spirit,
is
;
;
40.
'
Afterwards, thou shalt sprinkle bull's urine
upon him with an
iron,
or with a leaden, ladle.
thou shalt sprinkle upon him with a leaden
41.
one'^,
If
thou
demand, O Zarattai^t the stem of a reed whose nine customary parts (pij-ak) you have mentioned ^ [as nine knots] (42) and one should tie that leaden ladle strongly on its foremost part^. He shall first wash over his hands [even to 43. the .elbows]. 44. When he does not wash over his hands, (45) he then makes all his own body impure [^;^^ polluted]. 46. When he shall have washed over his hands for three times, (47) then, when thy hands shalt strongly
!
;
'
^ See This exclamation is a Pahlavi version of p. 393, note 2. a quotation from the Gathas (Yas. XLVIII, 10, c).
The demon of wrath (see Dd. XXXVII, 44). XXXVII, 81. This passage (§§ 36-39) from Yas. XXVII, 2, LVI, xii, 5. 2
^
See Dd.
*
These words
quoted
is
are omitted in the Pahlavi text, but occur in the
Avesta.
murmured over
^
Or, perhaps,
^
This nine-knotted reed, or
'
ladle, tied to its end,
holes,
when
the furrows.
the stick
'
with prayers.
stick,
must be so long
that the
can easily reach the unclean person is
held by the priest
who
at the
stands outside
APPENDIX.
438 shall
have been washed over,
him on the
(48) thou shalt sprinkle
front of the top of his head, [as far as the
hair has grown,]
Then
49.
the fiend of corruption^
rushes in front, upon some of the space between the
brows of that man.
Thou
on some of the space between the brows of that man, [from the place where the hair has grown, as far as to the 50.
'
shalt sprinkle in front,
ears backwards, a7id both cheeks at the bottom.]
Then
51.
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.]
fiend of corruption rushes in front 54.
Thou
'
Then
53.
the
upon his jaws. on his jaws,
shalt sprinkle in front,
[both cheeks as far as to the ears backwards, casting one-fourth unto the throat.]
Then
55.
the fiend of
corruption rushes upon his right ear. 56.
Then
'Thou
on
shalt sprinkle
his right ear.
the fiend of corruption rushes
upon
57.
his left
ear. 58.
'
Thou
the ear
1
^
is
The Nasu^ fiend The word, both
(see
Dd. XVII,
here and in
and not a Pazand term would be inadmissible supply of liquid were customary
on
shalt sprinkle
his left ear, [just as
turned, casting one-fourth to the liquid-.]
for
7).
must be Av. afj, 'water,' any part of the body, as any such term §
in § 68.
It
requisite
for
68,
would seem as
parts, so that a quarter of the supply
returned to the vessel holding the liquid. the Pahlavi translator,
upon
if
a smaller
the ears than for the other
the sprinkling
is
directed to be
The remarks made by of the left-hand mem-
bers of the body, are evidently intended also to apply, in nearly cases, to the sprinkling of the right-hand
members.
all
THE BARESHNUM CEREMONY.
IV.
59.
Then
439
the fiend of corruption rushes upon his
right shoulder.
61.
Thou shalt sprinkle on his right shoulder. Then the fiend of corruption rushes upon his
left
shoulder.
60.
'
62.
Thou
'
the side in front, just as elbow.]
upon
Then
63.
on
shalt sprinkle
his left shoulder, \on
turned, even unto the
it is
the fiend of corruption rushes
his right armpit.
65.
Thou Then the
left
armpit.
64.
66.
'
Thou
on
sprinkle
shalt
'
his
right
upon
fiend of corruption rushes
shalt sprinkle
as the hair has grown.]
on his
67.
left
Then
armpit. his
armpit, [as far
the fiend of cor-
ruption rushes in front upon his chest. 68.
'
Thou
shalt sprinkle in front
liquid to the shoulders,
[half the
on
and
his chest,
half to the
region of the throat, within three hng^r- breadths of the face ^]
upon
69.
Then
the fiend of corruption rushes
his back.
Thou
on his back, [from the slender /^r/ of the spine unto the anus.] 71. Then the fiend of corruption rushes upon his right nipple. Thou shalt sprinkle on his right nipple. J^. 72. Then the fiend of corruption rushes upon his left 70.
'
shalt sprinkle
'
nipple. 74.
'
Thou
shalt sprinkle
on his
and those of women be held up.] 75. Then the fiend
as the nipple shall be turned
(zanagano) are
to
left nipple, [just
;
of corruption rushes upon his right side. 76.
'Thou
shalt sprinkle
on
his right side.
the fiend of corruption rushes upon ^
Reading dimak, but
'jaw').
L4
has gimak.
it
'j'j.
Then
his left side.
may be gamak (compare
Pers.
gam,
APPENDIX.
440 yS.
Thou
'
moreover,
shalt sprinkle
on
his left side
[this,
;
because one specially recites for ever
is
on ^/m^ 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
turned, as far as to the hollow ^ of
is
valman) below
the thigh.]
St,.
Then
it
(gdyak-i
it
the fiend of
corruption rushes upon his sexual part.
Thou shalt sprinkle on his sexual part. 85. If be a male, thou shalt sprinkle behind it before/m7id, and in front of it afterwards (86) and if it be a female, thou shalt sprinkle in front of it beforehand, and behind it afterwards \on this occasion 84.
'
it
;
;
half
is
rubbed
for the front
and
in in front.]
87.
tion rushes
Thou Then the
ZS. 89.
upon
Then
and
it
is
the fiend of corrup-
his right thigh.
shalt
'
half for behind,
sprinkle
on
his
right
fiend of corruption rushes
thigh.
upon
his
left thigh.
Thou
on his left thigh, [from the prominence (gohak) below the thigh to the 90.
'
knee.]
upon
91.
shalt sprinkle
Then
the
fiend
rushes
of corruption
his right knee.
Thou
on his right knee. 93. Then the fiend of corruption rushes upon his left 92.
'
shalt sprinkle
knee. Reading srinak, as in Pahl. Vend. VIII, 178-182 but here word is four times written sinak. ^ Or, perhaps, prominence is meant, as in § 90 although the two words guyak and gohak are written differently, they refer probably to the same part. ^
;
the
'
'
;
1
IV,
Thou
BARESHNUM CEREMONY.
TiiE
44
on his left knee, [above just as it is turned, and below the slender /^r/; " As much there are some who would say thus above it as below."] 95. Then the fiend of corruption rushes upon his right shin. Thou shalt sprinkle on his right shin, 97. 96. 94.
'
shalt sprinkle
:
'
Then
upon
the fiend of corruption rushes
his left
shin,
Thou
on his left shin, [from the knee unto the place where the leg and foot 98.
*
.unite.]
upon
Then
99,
the fiend of corruption rushes
anklet
his right
Thou Then the
100. lOT.
shalt sprinkle
on his right ankle. fiend of corruption rushes upon his
shalt
*
sprinkle
left ankle,
Thou shalt sprinkle on his left ankle, [just and foot unite, that is, while the ten toes back to the ground.] 103. Then the fiend of
102,
'
as the leg
are
corruption rushes upon his right instep.
Thou Then the
104, 105.
shalt sprinkle
'
on
right
his
fiend of corruption rushes
instep.
upon
his
left instep,
106.
'
Thou
shalt sprinkle
the place where the leg his toes.]
107,
Then
on
and foot
his left instep, [from unite, to the
dejected under the sole of the foot, as it were the wing of a fly's body. 108.
*
The
Thou
Then
the
and
toes behig held quite
the ground, his heel 109.
is
of
its
in
likeness
union with
on
his right sole.
corruption
rushes
no.
upon
left sole,
^
The word zang means
is
held up from the ground,
shalt sprinkle
fiend
end of
the fiend of corruption turns
rather 'the lower part of the leg.'
his
— APPENDIX.
442 III.
Then
'Thou
the toes,
a
shalt sprinkle
on
his left sole.
112.
the fiend of corruption turns dejected under
and
its
likeness
is
as
it
were the wing of
fly.
113.
'
The
heel being held quite in union with the
ground, his toes are held up from the ground.
Thou
shalt sprinkle
on
his right toes.
the fiend of corruption rushes upon his 116.
Then
'Thou
shalt sprinkle
on
the fiend of corruption
114.
Then
115.
left toes.
his left toes.
returns
117.
dejected
the northern quarter in the shape of a raging
to fly,
bandy-legged, lean-hipped, illimitably spotted, so that spot
is
joined to spot, like the most tawdry^ noxious
and most filthy. Then these words are to be murmured, which are most triumphant and most healing" As is the will of the patron spirit [as is the will creature, 118.
'
:
'
of Atiharma^'^], so should be the earthly master [so
should be the high the duty
he
is
priest],
and good works
owing
to
whatever are
of righteousness
;
[that
is,
always to perform duty and good works as
That
authoritatively as the will of Auharma^'^.]
which is the gift of good thought is the work of both existences [and the work] of Alaha^'ma^'^f [that ;
and recompense they give to good thought, they give also to him there are some who the reward
is,
;
would say thus:
'
It is
the possession of good thought.']
Reading bo^-akintum, 'most stuffed with ostentation,' as in In AV. XVII, 12 the word can be read bazak-ayintiim, most sin-accustomed.' Only the initial and final words of the Avesta of the following ^
L4. '
"^
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.
!
THE BARESHNUM CEREMONY.
IV.
The
sovereignty
44
given to Aiihdirmasd, [that
is
t
is,
Auharma^'^ has made the ruler for himself,] who Aas given protection and nourishment to the poor, [that
is,
he would provide assistance ajid intercession
for them,]^
"Who
'
a protection
who would
me by
given to
is .f^
[when^
provide
I
shall
me
thee,
O AMiarma^*^!
as
do duty and good works,
protection
?]
—when
I
am
in
custody of the malice of that wicked [Aharman, that
he retains malice with
is,
than thy
fire
me
in /ns
good thought ? [this I know, that on account of you but, apart from ;
who would provide me
their
employ
[that
is,
provide
I
I
protection
invoke righteousness,
O
When
?]
in
Auharma^-^f
do duty and good works, who would protection ?] That which thou shalt
shall
I
me
proclaim to [this
— other
a7id
they would do so you,
thoughts]
me
say, that
as religion through a high-priest is,
preach religion through a high-
priest]^. *
"
Who
Is
the smiter with triumph, through this
far as is declared by the revelation of scripture, who should With clearness inflict the punishment for sinners ?]
thy teaching of protection
[that
?
is,
so
the superintendence (ra^ih) of the creation in both existences
is
to be taught to me, [that
sary for thee to give unto
here
and
The
there^]
me
is, it is
the high-priesthood
arrival of virtuous obedience
(Sr6sh), with good thought (Vohtaman),
^
This paragraph
is
neces-
the Pahlavi version of the
is
here.
Ahunavar, or
Yatha-ahu-vairyo formula (see p. 385). ^ Reading amat, instead of mun, who,' (see Dd. LXII, 4 '
'
This paragraph
is
the Pahlavi version of the
stanza of the Gathas (Yas. *
Both
in this world
XLV,
7).
and the next.
n.)
K^m-na-mazda
APPENDIX.
444 [that
is,
unto
me
necessary for thee to give Vi^tasp^
is
it
as assistance.]
of] that one
O
Auharma^'^I [the
my
according to
arrival
who
he according to the wish of every one, [that Soshans^ that shall be necessary for every one, so that they may thereby convey away their misery, the misery it is possible he should convey away from every one.] ^ Let tcs be guarded from the most afflicting one [is
wish],
is
'
''
and apart from the sinners], O Auharma^^ and Spendarma^^! [that is, keep us away from the harm of the evil spirit !] Perish, thou demon fiend [here,
!
[as
I
the
speak
demons
in front
[that
!
of
is,
Perish, thou race of
thee?\
their race
is
from that
place.]
^
work transformed by the demons [for Perish, thou work produced by the demons [Iieretoior^ and /ierea.her 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 !] Perish utterly, thou fiend [that is, rush away from here, ^;2^ mayst thou become invisible on any path !] Perish utterly and apart, thou fiend [that is, stand Perish, thou
uselessness]
!
!
!
!
!
Thou
not again on any path!] to the north
!
[the path
shalt perish again
was mentioned thus
in the direction of the north
!
']
' :
Go
do not destroy the
material world of righteousness^!" '
^ ^
The king in the time of Zaratii^t (see Dd. XXXVII, The last of the future apostles (see Dd. II, 10). This paragraph
Gathas (Yas. XLIII, *
See
^
From
^
It
p.
393, note hell,
the Pahlavi version of a passage in the
16, b-e). 2.
the place of the
demons.
appears from what follows, in
sprinklings at
is
and exorcisms, detailed
each of the
36).
first six
holes.
in
§
1
20, that the
§§33-118, are
whole of the to
be repeated
IV.
THE BARESHNU.M CEREMONY.
119. 'At the
first
hole
the
445
man becomes
freer
from the fiend of corruption, [that is, it shall depart a little from his body, like a flock when they disperse
it.]
120. 'Then these
&c.
\as in {J
to be
^119.
nmrmured
33-118. At'] the second
And the same routine is
third, fourth, fifth, *
words are
and sixth
Afterwards he shall
sit
—
\_hole,
by
thee,
&c., as in
to be followed at\ the
[holesy.
—he who has
been
by the
dead within the precinct (^-itra) of the holes ^ apart from those holes [which are for bull's urine]. 121. So much from that [of the previous ones for bull's urine] 122.
as four ^x\gQ.v-breadths^.
those
full
They
shall also dig
up
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 shall
remain about
damp it
purely.]*
124.
And
they
the whole period from that time
when the hair on his head shall become dry, (125) and until the ti^ne when the wet earth on his body shall become dry. 126. 'Then he who has been by the dead shall come to that approach to those other holes [which are for water]. 127. At the first hole he shall then his own purify over body once with water. 128. At the second hole he shall then purify over his own until the time
^
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 That
three holes for washing with water. is,
separate the
three English inches south of the six furrows which 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.
;
APPENDIX.
446
body twice with then
shall
water.
129.
purify over his
At the third hole he own body thrice with
water.
who
perfumed with sandarac (rasn6)\ or benzoin, or aloes 2, or any other of the most odoriferous of plants, (131) shall then put on his clothes. 132. Then he who has been by the dead shall come to that approach, the approach to his abode ^.' \a. The clothing is always cleansed by the 1 30.
*
Afterwards, he
is
Khshvash-m^ungho ("the six-months' /r^^^i"^")*. b.
Afarg^ said two purifiers are requisite^, and of
the two he
is
suitable
who has performed
thus they have been very unanimous
the ritual
when he
;
scores the furrow, washes that tmclean person in the
customary places, and utters the Avesta he has performed it the other, when he has not performed it, ;
^
Av.
urvasna (which is translated by mean sandal-wood.
Pahl. rasno)
is
supposed,
in India, to
These are supposed, in India, to be the two substances meant by the Av. vohfi-gaona and vohii-kereti, which are merely The Avesta text transcribed by the Pahl. hu-gon and hft-keret. adds a fourth perfume, named hadha naepata, which is understood to mean the pomegranate bush, although that plant seem s 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. ^
*
The that
This sentence process ii is
is
is
evidently incomplete in the
Pahlavi
thus described in Pahl. Vend. VII, 36
woven, they
shall
wash
it
over six times with
:
its
moisture purely], they shall wash
times with water, and they shall perfume over
a window in the house.' tion, ^
which
is
See Ep.
nearly the same, see Sis.
I, V, i.
ti six
For the Avesta version of *
95 n. See Ep. I,
'
If
text. it
be
bull's urine,
they shall scrape together six times on the earth with they quite dislodge
— it
[so that
it
over six
months
at
this descrip-
II,
vi, 4, II,
ii,
7.
THE BARESHN^M CEREMONY.
IV.
unsuitable
is
suitable^
he
;
when
fully
who
there shall also be one
solemnizes a Vendidl,^
purpose, with
this
447 is
service, for
(shnumano)
a dedication
to
Srosh.
For every single person, at the least, one cup, alike of water and bull's urine, is to be set down in that place ^, and at the beginning of its consecration it is to be thoroughly inspected, and at the Vendida*/ c.
it is to
be thoroughly inspected^
covered,
is
also well
it is
;
;
afterwards,
when
the pebbles cast into
it
it^
they should carry back to the holy-water, there no use for them ; when thoroughly consecrated it
is is
it becomes quite fetid^. For the avoidance of an unsecluded (agt!ibal)
always suitable, until d.
menstruous
when she is
to
woman nava vibazva dra^o fathoms')^ from her
of nine
length
stands nearest
be dug
up'^
;
;
in
when they
is
('
the
necessary,
a wild spot the herbage shall
make
the puinfying
place in the town, and a path, or a stream, or a wall
and the cleanly plucking up of its small trees, extracting them in the daytime with recitation of the Avesta of Zaratti^t^ those which are thick not existing among the does not extend into
—
holes e.
—
it, it is
suitable
;
proper.
is
And
every one
who
digs the holes, with what-
ever he digs, and whenever he digs,
is
suitable
^ng^r-breadths and two fvng&Y-dj^eadths^
*
See Ep.
'
L4
has
"^
I, vi, 7. '
il
is
to
be taken
up,'
See Ep.
is
;
four
no matter;
I, vii, i.
by omitting the
first
letter
nikiri^no. *
See Ep.
«
See
*
These twelve words do not occur
'
See
I, vii,
16, II,
iii,
12.
§ 8.
§ 13.
in
^
See Ep.
'
See
L4.
§ 7.
I, viii,
1-6.
of
APPENDIX.
448 each hole a
body
muiimum distance of three feet\ at much as one thoroughly purifies his
at a
is
maximum
as
and they are to be formed in it from the and are to be dug in the direction towards its
in
north,
;
more southern
side.
f. In the d?iy time is the purifier's scoring of the furrows, and with a blade they are to be scored with ;
the recital of \\x^
A vesta
they are to be scored
^
the day they are to be scored^ to be scored,
when
a furrow
is
;
in that
;
in
day they are
scored, three
Ashem-
vohus*, the Fravarane^, whatever period of the day one considers it to be, the dedication to Srosh*', and are to be taken up inwardly. be done inside it from the north, and its end is to be passed back at the end for every single furrow there is one Yatha-ahu-vairyo ^ at the least, and at the most as many as are possible
inzvard
its
g. It
is
y^xd.y^x'^
also to
;
for
it
a furrow
;
furrow, until
not to be scored again for a
is
it is
to
be put into use whenever it be scored again with the ;
fully disturbed it is to
is
recital
of
scores
it
its
Avesta
again
it is
;
when prepared
'
See
^
The Ahunavar
"
So in L4. That is, the profession of
^
lows
:
—
for use a7id one
no matter.
§§ 14, 15.
'
I
will
or Yatha-ahu-vairyo (see § g). "
See Dd.
LXXIX,
i,
note.
which is as folprofess myself a Zarathujtrian Maz^a-worshipper, faith (Yas. I, 65),
opposed to the demons a7id 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.
periods will be found in «
I,
66, 67
;
Gah II-V,
the dedications for the other i.
Sir. I, 17.
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 "
See pp. 385-386.
is
to
be recited (see
§ g).
THE BARESIINUM CEREMONY.
IV.
Once
h.
body
the outside of the
Is
449
to
be made
quite clean from the bodily refuse^ of the world
the hair being tied up
(nihano) — he
is
—
it is
and
;
no use to cut the pubes
also to be brought into
(the
it
from the north to the holes. i. The purifier stands up on the right-hand side, and when he retains the inward prayer from scoring the furrows^ it is proper when not, the prayer to be precinct)
;
utterance of —which homage which Nemas/t'a ya i^'aM and the devotion and nourishment')^ — also that which
taken inwardly by him
is
armaitii'
his
('
is
is
is
to is
be uttered by the tutc lean person ; and when he not able to speak, it is both times to be uttered
for him.
And
j.
hands are
his
to
be thoroughly washed
three times, not in the inside
as to the other cus-
;
tomary /^r/i- (pi^ak) Afarg has said three times, not in the inside, but Me^/6k-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-
be preserved for him away from the body, and, when anything comes upon him, a little bull's rak)
to
is
urine
be dropped down upon him
to
is
;
likewise,
See Dd. XLVIII, 19 n. That is, when he has not broken its spell by talking, since he began the scoring. ^ These are the A vesta words from Yas. XLVIII, 10, c, of which 1 ^
the Pahlavi version
buted
to
Mef/6k-mah
but Afarg
we
is
given in §§ 33, 34.
Written Mefi()'6k-mah in Ep.
*
is
is
The statement here
I, v, i.
ascribed to Afarg in Ep.
there said to be
'
attri-
I, vi, 7, 9, II,
the prior deponent,' as he
is
ii,
6,
here
;
should, therefore, probably transpose the 'three times' and 'one
time
'
in our text
substitution of
a 6 also
;
the blunder having originated from the frequent
hana
for
ae
means one and
[18]
'
'
is
in Pahlavi,
both meaning
the cipher for
G g
'
3.'
'this,'
while
APPENDIX.
450
customary /^r/, while
ojiy
being'
be preserved from that which it
comes upon
When
k.
it is
it,
wdish^d by him,
is
not washed
;
is
to
when
improper.
a drop of water
(az^
yta^ako-l)
shall
remain upon kim, his hand is to be thoroughly when at the same hole and he rubbed over it becomes doubtful as to a customary /(^r/ \ when he ;
be washed by him again, and from that onwards they 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 it, he is also to go
knows which,
it
to
is
;
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 again to that after
it,
;
that which
is
not doubtful.
And when
/.
they go from hole to hole, the dog
^
be held once, the Avesta^ of the purifier is to When be spoken, and it is to be done by him thus he arrives at the place, it is done by him; when not, the head is to be done thoroughly there are some In the same hole the head is who would say thus and all four feet of the dog to be done thoroughly are to be put by him into the hole he is also to sit down within four finger-breadths'^, and the Pa;2>^adasa is
to
:
—
—
'
:
'
—
;
zemo ha;ekanayen ^
That
-
The dog
is,
when he is
is
('fifteen times
of earth they shall
doubtful which he washed
last.
not mentioned in the Avesta account of the Baresh-
num 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 Nasuj, or fiend of corruption.
The exorcism
in § 118.
*
See
§ 121.
1
IV.
THE BARESHnOm CEREMONY.
45
scrape together')^ are to be well completed by him, // is also to be thoroughly done by him, and he is to
be
guarded while he properly and thoroughly
fully
well perseveres.
m. And, after
it,
he
is
go unto the holes
to
for
water; the different times with water the different holes for bull's urine, except holding are just like
the dog
the dog, too, works for
;
him
inside.
be thoroughly warmed /^r him when he hungers for it, bread is to be given to him when the necessity of making water arises, something is to be held unto him when, on
When
n.
he
seeks for
it
it,
^
to
is
;
;
;
account of his imperfect strength (vafl^ zorih), he quite unable to wash,
with him
come
when
;
he
some one is
to sit
is
only just
^
down
inside
washed, he
into his position therein before, the
is
is
to
inward
prayer is to be spoken out by him, and the inward prayer is to be again offered by him, his customary parts are also washed, and are to be considered as
washed.
When
0.
he
though not
shall
clean,
it
keep on for three washings ^ when he does is not improper ;
when not attain three washings, it is the enclosure is not to be formed to the north ^ it is not proper; when one shall not solemnize the Vendinot proper;
A^d
service
/.
^,
When
^
2 3
it
not proper
;
when
the purifier
is
not a
not proper.
is
The Avesta version of § The water, apparently. Perhaps
/^igun tak, *
not proper.
the purifier shall not have performed the
ritual, it is
man,
it is
it '
123.
should be -^and tak, 'several times,' instead of
only
just.'
^See§^.
See §§ 136, 140, 144.
Gg
2
«
See
§ ^.
;
APPENDIX.
452
When
he
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 there is no digging of the holes, it is not proper when he does not perform the Pa/^/^adasa zemo ha;^kanayen ('fifteen q.
shall
;
^
;
;
;
times of earth they shall scrape together')-,
it is
not
proper.
When
r.
it
not the purifier zvho scores
is
the
and he does not score them with a blade ^ nor does he score them with the recitation of the Avesta, nor does he score them in the ddiytime, it is
furrows,
not proper.
When
he shall see anything impure in the hole, when they shall cause rain to come within a hole for bull's urine, it is not proper when s.
not proper
it Is
;
;
night
when
come
shall
upon him,
in
everything there
In
one thing doubt
is
It
is
not proper
suitableness, but as to
arises,
through that suitableness
to sit
down
it
not proper.]
is
'He'^
133.
is
secluded (arm^j-tano)
^,
the place of the
in
within the precinct (i-itra)
of his abode, apart from the other Mas'rt'a-worshippers. fire,
134.
He
shall not
come with
authorization to
nor to water, nor to earth, nor to animals, nor
to plants, nor to a righteous
^
See§
*
He who
tion with
2
/.
See§
man, nor to a righteous
^
123.
has been by the dead, as stated in
which
See
§ 132, in
§/
connec-
the foregoing §§
as
meaning of armej-t was probably 'most
sta-
this
sentence
is
to
be read
;
being interpolated by the Pahlavi translators. ^
The
original
tionary,' as
it is
a term applied to water in tanks, helpless cripples,
and insane people, as remain apart from
well as to unclean persons
their friends (see Sis. II,
98
n).
who have
to
THE BARESHN^JM CEREMONY.
IV.
woman, (135)
when
at all
from that
453
time, until the
time
his three nights shall fully elapse.
136.
After those three nights he shall wash over
'
and his clothes are purified over in such a way as with bull's urine and also with water. 137.
his body,
He
shall sit in the place of the secluded, within the
precinct of his abode, apart from the other
worshippers. tion to
fire,
(139) at
all
138.
He
shall not
come with
Ma^^a-
authoriza-
&c. [just as has been written in § 134], from that time, until the time when his
six nights shall fully elapse.
wash over a with water. 141 —
140, 'After those six nights^ he shall his body,
way
and
his clothes are pitrified over in such
as with bull's urine and also
143.
He
shall sit in the place of the secluded [just
as has been written in
^§
133-135] until the time when
his nine nights shall fully elapse.
Then,
he shall wash over his body, and his clothes are purified over in such a way as with bull' s urine and also with 144.
'
water.
Then he
145.
tion unto
after the nine nights,
fire,
come with
shall
authoriza-
unto water, unto earth, unto animals,
unto plants, unto a righteous man, unto a righteous
woman.' Besides the above fully detailed description the
Bareshnum ceremony we
of the
rite,
detailed
is
in
find
^
contained in
bull's urine
The MSS. omit
1
See
§ /
above.
^,
the nine holes, the
and water, and
several words,
for the sake of brevity. 2
two other accounts
Of these the most Vend. VHI, 17-228, which
the Vendidart^.
mentions the use of the dog
washing with
of
when sentences
all
the
are repeated,
APPENDIX.
454
fiend of corruption from one
detail of driving the
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 the washings after the
The
first
other account, which
all
day. is
much
shorter,
is
given
It specifies that the urine in Vend. XIX, 67-84. must be that of a young bull, and that the purifier must score a furrow it mentions the recitation of a hundred Ashem-vohus and two hundred Yatha-ahuvairyos, four washings with bull's urine and two with water, nine nights' exposure, followed by attention to the fire and fumigation, when the man ;
clothes himself while paying
beings, ^
is
That
and is,
is
clean
;
the exorcism
homage
to the sacred
but no other details are given. is
not found
in the Pahlavi version,
but
introduced in the Vendida^ sadah in an abbreviated form, pos-
sibly
copied from Vend. IX, 118.
—
'
'
'
FINDING A CORPSE IN THE WILDERNESS.
V.
Finding a Corpse
V.
The
in
the Wilderness.
controversy between Manu^/lhar and his
brother, Za
455
Manu-
are the only portion extant, turned chiefly
upon the meaning to be attached to Vend. VIII, 271-299 \ and whether the mode of purification therein detailed w^as a sufficient substitute, or merely
The
a preparation, for the Bareshnum ceremony. following this
passage
^
:
Vend. VIII, 271. 'O creator! how are those
Pahl.
men
a translation of the Pahlavi version of
is
purified,
O
righteous
Auharmazdl who
shall
stand by a corpse, in a distant place, upon a wild spot
^ ?
272.
And
purified,
273.
*
become 274. bird,
O
righteous Zaratui't
But when so
?
[that
is,
how
will
S7(c/i
a one
clean V^ *
If a
corpse-eating dog, or a corpse-eating
has attacked that corpse, (275) the
and
man
shall
urine,
bull's
by washing forwards \with the by washing over^, [and
(276) thirty times bull's urine],
"^
are
!
then purify over his own body with
^
'They
Atiharma^"^ spoke thus:
thirty times
See Sacred Books of the East,
vol. iv, pp. 11
6-1 18.
Subject to the same observations as those detailed in
p.
431
n.
Reading pavan va^kar, but the MSS., by omitting a stroke, have pavan i'ikar, on the chase.' ^ So here, but 'washing backwards' in § 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. upasnat^6 (see Ep. over, backwards, or downwards.'
II,
iii,
2)
meant washing *
APPENDIX.
456
hand shall rub over it] 277. Of the topmost part of him is the washing over, [that is, the washing of his head is that regarding which there is a mention through this study-causing (hushkar) his
exclamation.]^ 278, *If a corpse-eating dog, or a corpse-eating
has not attacked that corpse, (279) he shall purify fifteen times by washing forwards, and fifteen bird,
times by washing backwards, [and his hand shall rub
over
it.]
'He
280.
He
shall
shall
run the
first
mile (hasar)^.
281.
then run forwards, [when the Pa/^/'adasa
("fifteen
//w^^^i-")
when he
shall
be performed by him.] 2S2, And thus stop opposite any one whomsoshall
ever of the material existence ^ he shall be prepared with a loud issue of words, (283) thus*: "I have thus
who
stood close by the body of him
dead no wisher y^r is
no wisher y
me
not possible for
demands
to be
purification
;
[that
is,
as though washed.]
for
When
me, [that
he runs, the
is,
I
it
am by
// is
284. It
wash me
thoroughly!]"
285.
reach, (286)
they do not grant him purification,
if
share one-third of that deed of sin,
not possible for him
shall
first
his, [that is,
he shall
of
all
that
except when they
to bear,
perform his purification, one part
in three is
theirs at its origin.]
287.
'
Av. ^
'
He
runs the second mile [while he runs for
Implying that the Pahlavi translators had found the use of
aghrya for head' rather perplexing. The hasar was 'a thousand steps of '
XXVI,
I,
note),
^
That
*
See Ep.
is,
and was,
therefore, about
any human being. Ij
ii,
10.
the two feet' (see Bd.
an English mile.
FINDING A CORPSE IN THE WILDERNESS.
V.
He
288.
//].
and a second time he reaches
runs,
do not grant him (290) they share a half of that deed of
people.
If they
289.
purification, his, [that is,
^
of
when they half
292.
it\.
them
for
He
'
to bear,
perform his purification, as
shall
even
is
291. for
him
that sin, not possible for
all
it
except
were a
at its origin.]
shall run the third mile [while
When
457
he runs, the third he
he runs
shall reach,
(293) if they do not grant him purification, share all^ that deed of his, [that is, all that sin which it is
not possible for him
to
when they
except
bear,
perform his purification,
shall
ever theirs at
is
its
origin.]
294.
'He
shall
opposite
thus stop
shall
then
house, village, tribe, or
run forwards ^
295.
He
some people of the next district,
and he
be
shall
prepared with a loud issue of words, (296) thus " I have thus stood close by the body of him who is :
am
dead (297) I no wisher for ;
deed, [that
is,
washing.]
298.
[that
no wisher y^r
by word,
it
it
is
It
I
it
am no
by thought, wisher for
not possible
demands
am by
bear without
purification
wash me thoroughly!]"
is,
to
I
it
299. If
me, they do for
not grant him purification, he shall then purify over his
own body with
bull's urine,
and
also with water;
thus he shall be thoroughly purified over \a.
He
shall
walk back
^
That
is,
go three miles
;
to his district, until
it is
^'
not allowable to
he has
fully striven
half of the two-thirds remaining with him, or one-
whole original trespass. That is, all the remaining one-third of the original
third of the ^ ^
See Ep.
*
What
II,
iii,
follows
is
the whole passage.
trespass.
3.
a commentary, by the Pahlavi translators,
on
APPENDIX.
45 8
with three persons, and
him
purification, b.
except
to bear,
When
all
that sin, not possible for
when they
shall
perform his
theirs at its origin.
is
thus
thoroughly washed
by
himi^^^,
even then is the work frakairi frakereverezyoi^ ('he should accomplish vastre nao«^,
his duty
with perseverance, he should cultivate tures
^');
there are some
who would say
in
the pas-
thus:
'He
is
always for the performance of work, and abstinence
from the ceremonies of others
is
for him^.']
^ 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 Bareshnum ceremony. This was the opinion of Manm/^ihar, 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 ;
when
is not the first one. forms of the same name may occur in the translations, 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
in parentheses, 3.
Though
the reference
different
;
require to be widely separated in the index. 4.
Pazand forms are printed In
corrupt.
be
italic
5.
all
such
italicised
are printed in
roman
Abbreviations used are:
in italics, as their
names any
orthography
is
usually
which would elsewhere
letters
type.
— Ap. for Appendix;
AV.
for ArJa-Viraf;
Av. for Avesta word; Byt. for Bahman Yajt; com. for commentator; Cor. for Corrections; Dd. for Da/^istan-i-Dinik Dk. for Dinkar^; Dr. for Doctor; Ep. for Epistle; ins. for inscription; lun. man. for lunar Mkh. for Mainyo-T mansion m. for mountain meas. for measure Khar^; n for foot-note Pahl. for Pahlavi Pers. for Persian Prof, for Professor; r. for river; Riv. for Rivayat Sans, for Sanskrit word trans, lor translation Vend, for Vendida.s'; Visp. for Vispara/^; Yas. for Yasna. ;
;
;
;
;
;
;
;
;
;
INDEX. Dd. 47, i n. man, Dd. 90, 3 n. Aharman, Dd. 19, i, 2, 5-7 27, 6
Afringan,
nyayij, Dd. 78, ign. Ablution, Dd. 45, 6 48, 9, 14, 20; Ap. III, I, 13 Ep. I, vii, 16
Aban
— holes, Ep.
;
;
;
383.
— 433-436, 444 n,445, 447-453Bareshnum,Ap. 437-454. — melted metal, Dd. 32, 13; 37, Ep. no, III, 113. — in
in
seats,
ix, 7
20
Abode
;
II,
;
436n. Dd. 48, 11
Ap. 433
of
fires,
I,
n;
12, iv, 6
iii,
tate.
III, 6,
Ahunavar, Dd. 48, 30 n Ap. 386 n, 443 n, 448 n. Ahura, Av., Ap. 448 n, Ahura-mazda, Av., Dd. 79, in; Ap. See Auhar374 n, 385, 387.
n,
;
81, 17,
;
18.
Abortion, Dd. 78, 7. Abraham, Dd. 37, 90. Abyss, Dd. 37, 9, 24. Account of the soul, Dd. 8, 6
mazrt'.
13,
;
2;14,i-5; 20,3; 22,2;24,5; 28, 5, 6 30, 3 31, 32, 4. Adam, Dd. 44, 16 n. Adarbi^an, land, Dd. 21, 2 n. A^-fravakhshya, Av., Ap. 370. 25,
5 ; 10, II
;
;
Adharmah, man, Dd. On. Adopted daughter, Dd. 56, 6. son, Dd. 54, 4, 9, 13 56, 2, ;
8; 58, 3-5; 59, 1-3; 60,
—
2,
3;
;
;
Priest. khufl'ai.
Int.
13;
Dd. On.
See
Priestly lordship.
Aeshm, demon, Dd. 37,
44, 52, 104;
94, I n; Ap. 426, 437. Afarg, com., Ep. I, ii, 5, v, i,
Ap. 446, 449. Afrasiyab, king, Dd. 70, 3 n. Afrin, see Benediction.
—
i
n; III, 7;
dahman, Dd. 31, Blessing of the holy.
i
n.
3
n,
8n. Airy^ma, Av., Ep. I, vii, 10. Akhrurag, man, Ap. 375. Akhtya,man, Dd. 90, 3 n; Ap. 4iin. Akomano, demon, Dd. 37, 44, 53; 94, I n; Ep. I, x, 9 n. 21, 2 Alburz m., Dd. 20, 3 37, 118 n; 92, 5. Aloes, Ap. 446. Ap. Amer6da
See
;
;
;
415.
Amesha-spewtas, Dd. 31, Archangels. Anahita, angel, Dd. 31, 7 Andarvae, Dd. 93, 7. Andreas, Dr., Ap. 399 n. Angelof wind, Ap. 372 n.
See
5 n. n.
Angels, Dd. l,o; 2, 13; 3, 13 n, 15 n; 17, 2 20, 3 n 26, 5, 5 4, 3 n; 37, 32, 3, 4; 28, 4; 31, 15 86,87, 114, 131,132; 39, II, 25, 28,29; 42, I 48, 12 n, 27, 29; 64, 6; 65, 5; 75, i, 2; 81, 10; 82, 4, 5; 85, 3; 89,2; 94, 12; Ep. I,iv, i,x, 3,xi, 11; II, v, 12; Ap. 379 n army of, Dd. 37, 58, 64, 107 n; fortress of, Dd. 39, ;
6, vi, i,
2, 4, 7, 9, II, vii, I, 18, ix, i, 5, 6, 10, 15, X, 13; II, ii, 5-8, iii, I
;
;
60, 2, 3. Adoption, Dd. 56, 2, 6 57, 1-4 58, I, 5; 59, 3; 61, 2. Adost, see Fire-stand. Adultery, Dd. 72, 5; 78, 1-19. Adversary, Dd. 37, 31 94, 7. See n. Aerpat, Int. 13; Dd.
—
;
4,
61,3; 62,6,7. sonship, Dd. 54, 13, 14; 56,1-3; ;
;
Amdar, demon, Ep. I, x, 9. Airan-ve^, land, Dd. 21, 2 90,
5, 6, i,
Ahvo, Dd. 1, 20 7, 7 29, i 31, 7. See Patron spirit. See Spiritual Ahvoih, Dd. 5, 5. life.
;
—
;
37, 16, 20, 59; 65, 5; 72, 2; 77, II, 12; 94, 8, 10; Ap. 374, 376-378, 384, 392, 417, 418, 426. 443. Aharmoko, Dd, 72, 9 n. See Apos-
yn; Ap.
I, ix,
rite,
Aghrerarf',
;
;
;
;
;
;
;;
PAHLAVI TEXTS.
462 18
earthly,
;
Dd.
1,
o
;
heavenly,
Dd. 1,0;
4, 3; 37, 50;
83, 10;
primeval, Dd. 73, 3;
Ep. Ap. 378
spiritual,
13 iv,
;
I, o, xi, ;
12
48,8; ;
II, ix,
worldly, Ep.
I, o,
4,xi, 12; II,ix, 13; Ap. 378.
See Sacred beings. Angra-mainyu, Av., Ap. 385.
See
Evil spirit. Aniran day, Dd. 43, 7. Anoshirvan, Ep. I, iv, 17 n.
Anquetil Duperron, Dd. 48, 16 n. Aogemadae>^a, Av., Dd. 31, i n. Aoshanar, man, Dd. 37, 35. Aoshnor, man, Dd. 48, 33. Apaosh, demon, Dd. 93, 11, 13 n. Ape, origin of, Ap. 418 n, 419. Apostates, Dd. 72, 9 Ep. II, v, 13 Ap. 384. Apostles, Dd. 2, ion, 11 n; 37, 43, 100 n 39, 27 48, 30, 31 Ep. I,v, 3n; II,iii, i; Ap. 369, 386, 444 n. Aquarius, Ep. II, ii, 9 n. Arab horse, Ap. 403. Archangel, Dd. 14, 2 31, 5 72, ion Ep. I, iii, i n Ap. 380 n, 434 n female, Dd. 94, 2 n Ap. ;
;
;
;
;
;
;
;
;
;
;
393 nArchangels, Dd. 29, 2 37, 26 43, 9; 48, (i,) 3; 73, 3; 74, I, 2; 93, 13, 14; 94, 12; Ep. I, X, 9, xi, 12; II, V, 14, ix, 13; Ap. 377 n, 412, 415 n, 420 n ; omniscient, Dd. 74, 3 seven, Dd. 43, 8, 9. Krd, angel, Dd. 3, 13, 14; 94, (2.) Ar^ashir-i Papakan, king, Dd. 88, ;
;
;
Dd. 48, 1 3 n. See Aurves. Aryans, glory of, Dd. 30, 3 n. Arzah, region, Dd. 36, 5. Asam-i Ta>?idhu?,t, chief, Dd. 90, 3 n. Ashwva^atig, chief, Dd. 90, 3. Ashavazd, chief, Dd. 90, 3 n, 8 n. Ashem-vohii, Av., Dd. 48, 32 n ; 79, 7; Ap. 371 n, 372 n, 448, 454; translated, Dd. 79, 1 n; Ap. 385. Ashes of sacred fire, Ep. I, vii, 16 n. Ashijang, angel, Dd. 94, 2 n. See Kxd. Asia Minor, Int. 27 Ep. II, viii, 5 n Ap. 406 n. Ajlesha, lun. man., Ep. II, ii, 9 n.' Ass, Ep. I, viii, 3. Assembly, Int. 25, 27 ; Ep. I, iv, 14 ; II, i, 8, 10-12, V, 10 n Ap. 407, Arvis,
;
;
;
«
.424-
Ajtaa', angel,
Ast6-vida<^,
Dd. 30, 2, 3 44, 20 n. demon, Dd. 23, 3 n ;
4n;37, 44, 51, 52, 81, 83 n, 98, 106, 108. Ajvini, lun. man., Ep. II, ii, 9 n. 30,
Ataj nyayij, Dd. 48, 21 n
Atonement
78, 19 n.
;
Dd. 12, 2 13, 2, 3; 15, 5; 31, io;72, ii;75, 5; for sin,
;
78, 17, 19; Ap. 414. man, Ap. 369 n. Atur (fire), Dd. 43, 10;
Atrat,
Dd.
day,
Atur-frobag-i Farukhuza^an, priest, Int. 27 Dd. 88, 8 Ep. I, iii, ;
;
9 n.
Atur6-bu^e<^, priest, Ep.
— — mahan, man. — pa^, man,
frobag-vindiirt', priest,
Int. 22
Int. 26
;
I,
Dd.
Ep.
;
x, 8.
Ep.
I,
x, 8.
0.
II, v, 14,
ix, II.
Arrt'ashir-khurrah, town, Dd. 88, 7 n. Ar^avahijt, angel, Dd. 48, i n Ap. ;
415.
Hemirt'an,
1
priest.
Int.
27
;
Dd. 44, 20 n Ap. 399 n. Maraspendan, priest, Dd. 37, ;
1
Ar^a-Viraf,man, Int. 28; Dd. 31, 4n; Ep. I, iv, 17 n Ap. 397, 428. Ardibahijt, angel, Ap. 379 n, 380 n. Arekdvisur water, Dd. 37, 118; 92, ;
36.
Auharmax^, Dd. 1, o; 2, 5, 7 22, i;28, sn; 31,5,8, 11; 86,7; ;
Arezo-shamana, man, Ap. 370. Arezur m., Dd. 33, 5. Aries, Ep. II, ii, 9 n. Armejt, Ap. 452 n. See Secluded. Artakhshatar-gadman, town, Dd. 88,7. Arum, land, Ep. II, viii, 5. Aruman, Ap. 406.
37, 22, 43, 44 n, 95 n; 40, 7 n I, 3; 64, 3; 93, 13 n; 94, II, 8, 10 ; Ep. I, iv, 1 1, X, 9 n i, 14, iii, 15; Ap. 373, 377, 384, 386, 392, 393, 396, 402 n, 411, 412, 415, 442-444 army of, Dd. 37, 67 ; beneficent, Dd. 37, 9 ; created by, Dd. 37, 117; Ep. I, vii, 1 1 creatures of, Dd. 17, 18, Ep. I, iv, 2 20 37, 13 n, 66
Arvand
domestic
48,
1-3, 5.
r.,
Dd. 92,
2.
;
;
;
;
;
of,
Dd.
;
31, 1,5; fire
;
;
INDEX.
463
Dd.2, 1 Ap. 432 in endless Dd. 31, 24 n; in Gar3Jman, Dd. 1, 3 n 94, 12 nature of, Dd. 19, 1-7 priests of, Ep.
92, 5n; 93, 11 n; Ap. 411 431, 433 n. Avrak, lun. man., Ep. II, ii, 9 n.
15; propitiation of, Dd. 48, 22 service of, Dd. 39, talks speaks, Dd. 7, 3 16, 28 with Keresasp, Ap. 374, 376378 talks with Zaratujt, Dd. 7, 7; Ep. I, vii, 10, 12; Ap. 371,
6 n 65, 72, 3 75, 2. See Dahak. Azi Sruvar, Dd. 72, 4. See Sriivar.
of,
;
;
light,
;
;
;
I, iv, 10, II, ;
;
;
;
373, 379,381,415-417)419-423.1 431-433, 455; the creator, Dd. 1, o 14, 5 31, 5, 6 36, 7 37, 12, 75; 94, in, 14; Ep. I, o, xi, 12 II, ix, 13, 14 III, 22 Ap. 393 n the lord, Dd. 94,7n; Ap. 384, 422 two spirits of, Dd. 2, II n; Ep. I, ii, i n; wisdom of, Dd. 37, 19 worship of, Ap. 417. Auharmax^ day, Dd. 43, 7. Aurvaa'asp, man, Dd. 78, 2. Aurvaram, Dd. 48, 16. Aurves (ceremonial area), Dd. 48, i3,/4-^ ACishahin gah, Dd. 30, 2, 3. Aushdajtar m., Dd. 30, 2 37, 118. Aiis,hini3'Qm m., Dd. 37, 118 n; 92, 5. Ai;an (waters), Dd. 43, 10 day, Dd. 43, 7, 1 1 n month, Dd. 43, 10, II n; Ep. II, i, 2, At'dem, lun. man., Ep. II, ii, 9 n. Avenak, lun. man., Ep. II, ii, 9, 10. Avesta, Dd. 30, 4 n ; 71, 3 n 81, Ep. I, iii, 8 n, v, 8 n; II, 19 n ii, i3n, iv, i, v, 14 n, vii, 5, ix, 7n; Ap. 369, 370, 391, 392, 4i3 ", 4i9, 394, 397, 4", and Zand, Dd. 427, 437 n; 45, 2 Ep. I, iv, 1 1 1 1, iii, 1 4 n, ix, 10; formula, Ap. 385-387; Khurdah, Ap. 385 n phrases, ;
;
;
;
A%, demon, Dd. 37, 51. Az-i Dahak, king, Dd. 17, ^
^8,
23, ii,
—
;
—
;
—
Ep. I, vii, 4n; Ap. 385, 449 n, 451 recital of, Dd. 45, 6 47, I, 4-6,9; 48, 23,28, 31; 66, I, 3; 85, 4; Ep. I, vii, 10, X, 3; Ap. 446-448, 450; text, Ep. I, iv, 3; II, iii, 2n; Ap. 393, word, Ap. 390. 442 n, 445 n Avesta names, Dd. 2, ion; 3, 13 n 20, 3 n 30, 2 n 31, 17, 7 n 14 n; 36, 3 n, 4n; 37, 22 n, 35 n, 36 n, 44 n, 52 n, 80 n-82 n, 97 n, loi n, iTon, ii8n; 44, 16 n; 48, 13 n, 33 n; 70, 3 n ; 72, 4 n, 5 n, 9 n 90, 3 n, 8 n ;
;
—
;
;
—
;
;
;
;
13,
n
6 n,
n
39,' 8
;
iv, i, I
n
;
Dd.
8 n.
Int. 29; Dd. 81, 16 Ep. I, ;
;
vi, i n, vii,
II,
14, ix, 7 n, 16 n, ii,
i,
4 n, 12 n,
iii,
sin,
3, 4.
6 n
iv,
3-5, 8-12, 14, 15,
17,
;
III,
20;
Ap.
424, (431-455,) 458 n. gah, Ap. 433 n ; plan of, Ap. 435. Baresom, see Sacred twigs. dan, Dd. 43, 5 n. Bargaining, Dd. 52, 1-4. Bastard, Dd. 78, 8-12.
— —
Bayak, demon, Dd. 78, Bear, origin of, Ap. 418 Benediction, Ep. I, ii,
2 n.
n, 419. i,
Ap.
4;
421.
;
;
3
2 n,
;
;
4
7 n, xi,
;
;
I, 2,
Barazd, man, Dd. 90, Bareshnum ceremony.
;
;
Ya.rt, Ap. 399, nask, Ap. 371 n, 395, 397.
Balance of good works and
;
;
;
;
;
Bahman Bako
;
;
5
n,
Beneficent angel, Dd. 64, 6. spirit, Dd. 2, 1 1 36, 7 37, 3 1 n, 95, 100; Ep. I, ii, I n. Benzoin, Ap. 446. Berezyarjti, 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, 5; II, iv, 3;
Ap^ 432, 449. Bodyozed sin, Dd. 49, 5 n 53, 5 n. Bombay, Dd. On; 6, 2 n 81, i n Ep. II, ii, 9 n; Ap. 383 n, 392 n. Bone-receptacle, Dd. 18, 3, 4. Boundless time. Int. 24. Brahmanical thread, Dd. 39, 30 n. ;
;
Bridge, see Bull's urine, ii,
6 n,
.^invart'
;
bridge.
Dd. 48, 9n, 33 n; Ep. vii, i,
4,
9,
1-4, 6, ix, 6, X, 3; II, III, I, 6, 20 ; ;
9, 10, 12
I,
14, 16, viii, ii,
2,
iii,
Ap. 391,
433-437, 445, 446 n, 447, 449, 451-455, 457. Bundahij, Int. 27 Dd. 21, 2 n; 48, See also Sad-dar. 25 n. ;
;
PAHLAVI TEXTS.
404
Dd. 37, 44, 51. But, demon, Dd. 39, 28 n.
Cleansing, Dd. 40, Clouds, Dd. 93, i,
Biishasp, fiend,
Cancer, Ep. II, ii, 9 n. Carrion-crows, how purified, Dd. 17, 15-
i, 6, 8,
13, 14.
3, 4.
Co-existent one, Dd. 37, 21, 26; Ep. I, ii, I. Commentaries, Dd. 71, 2 n, 3 n Ep. I, iv, II n, v, 8 n, vi, i n Ap. 457 n. See Pahlavi. Commentary (zand), Dd. 1, 7 44, 2 45, 5, 6; 47, i, 2, 4-6, 8-10;— (Mjtako), Ep. I, V, 6 n. Commentators, Ep. I, ii, sn, iv, 17 n, V, I n, vi, in, x, ion; II, ii, ion, ;
;
Caspian Sea, Dd. 37, 44 n. Cat, origin of, Ap. 419.
;
Cattle-dealing, Dd. 53, 1-6. Celestial spirit (ahvo), Dd. 37, 17. Ceremonial (yazisn), Dd. 47, 10 ; 48, 4, 8, 10, II, 14,22, 2611, 29, 34, 35, 38; 66,8-10, 13, 14, 18,23, 32; 72, II, 12; 79, 11; 81, 3, 4, 6, 8, 10-12, 15-18; 82, 1,2, 4, 5; 83,2; 84, I, 2, 4; 85, i, 2, 4, 5; 86, 2-5, 8; 87, I, 2; 88, 10 ; Ep. II, ix, 10 ; III, 13 ; Ap. 413, 417, 421 ; apparatus,
—
Ep.
3n. area, Dd. 48, 21 n. See Aurves. Ceremonies, after a death, Dd. 23, 4n; 81, sn; Ap. 429; (yajto), Dd. 80, I Ap. 397 (yazijn), Dd. 44, 9 46, 5 54, 10 Ep. I, iv, 9 n Ap. 458 annual, Dd. 54, 5 of the sacred beings, Dd. 66, 17; sacred, Dd. 37, 32; 44, 2, 4; Ep. II, i, i7n. Ceremony, Ep. I, viii, 6 n; II, iii, of 7 n, 9n; Ap. 431, 446 n guardian spirits, Dd. 28, 7 48, 40 81, 15 of Srosh, Dd. 28, I, 6 29, I 48, 40 n 81, i n, 12-14 of the three nights, Dd. 28, I, 5-7 Ap. 421 n for living soul, Dd. 81, I, 8, 10-12; Ap, (ya.rt6), Dd. 79, 4, 6 421 n of Geto80, 2 81, 11; kharW, Dd. 79, 4, 5 80, 2 of Nabar, Dd. 79, 4 (yazijn), Dd. 48, i, 2, 23, 36; of the sacred 86, 7 n beings, Dd. 44, 7, 8 48, 24 of the waters, Dd. 78, 19; sacred, Dd. 22, i 28, 4, 5; 44, 17; 45, 6; 47, 9; See 48, I, 3, 5 n; 72, i.
—
;
I, iv,
;
;
;
— —
;
;
;
;
—
;
—
;
;
;
;
;
;
;
;
;
;
;
—
;
I3n, ix, 7n; Ap. 397. Complete mindfulness, Ap. 412. Conjunctions of planets, Ep,
II,
ii,
10, II.
Consecrating sacred cakes, Dd. 28, I 30, I 79, 7; 81,13-15. Constantly-beneficial place, Dd. 26, space, Dd. 37, 31, 24 n 3 22, 24; 38, 3. Corn-dealing, Dd. 49, i-io. Corpse-eating dogs and birds, Dd. ;
;
;
15,
;
I,
17,
—
5; 16, I, 7; 17, I, Ap. 455, 18, 1-3;
4,
19;
456.
Creation of man, Dd. 64, 1-7. Creator, Dd. 1, o; 2, 4, 7, 11; 3, 2-4, 6, 7, 8 n, 10, 18, 20 4, 2 7, 2, 3, 5; 14, 5; 19, 5; 21,4; 22, 3, 4; 29, 2; 31, 5-7; 36, 7; 37, 4, 6, 12, 16, 17, 22, 26, 37, 64, 65, 67, 75, 84, 96, 112114, 131; 39, 2, 18; 64, 4; 65, 4, 5; 73, 3; 75, 3; 77,4; 94, 14 Ep. 91, 9, 10 93, I 3 II, ix, 13, 14; III, I, o, xi, 12 22; Ap. 379 n, 386, 401, 408, ;
;
;
;
;
;
409, 412, 431, 432, 455.
;
;
—
;
;
;
Bareshnum. Ch in Oriental words China, Int. 27
Ep.
is
II,
printed K.
i,
;
I
n
;
37, 90
;
Dd. 94, in; Ap.
373, 394, 399 n, 4^4, 428 ; conGu_§-arati tents. Int. 22, 23 trans.. Int. 24; how composed, ;
Dd. 1,18-27; MSS., Int. 15-18; two versions, Int. 15, 19; written at Shiran, Dd. 1, 17 n. Daeva-worshippers, Dd. 32, 4 n. Dahak, king, Dd. 2, 10 n 36, 3 37, ;
;
121; 72, 5; 78, 2; Ap. 372,^74, 378, 418. See Az-i (97,)
12 n, viii, 5. Christianity, Int. 24. Christians, Int. 26 Dd. 12, 5 n ; 19, ;
Da^istan-i Dinik,
;
;
Ap. 428, 430.
Dahak. Dahikan, Int.
Dahman holy.
16.
afrin, see Blessing
of the
;;
;
INDEX. Daitih peak, Dd. 20, 34, I, 4.
—
river,
Dakhma,
Dd. 21,
n
2
3
n; 21,
i,
Dimavand
2;
90,
;
book, Int. 19, 27, 29; Dd. 61, 3n; Ap. 389 n, 415, 428; editor of. Int. 27 ; Dd. 88, 8 n ; Ep. I, iii, 9 n ; quoted, see
Quotations. Dino, angel, Dd, 94, 2. Director of the priests. Int. 1 3 Dd. On; 1, ion; 45,(5;) 94, 13; Ep. II, ix, 12. Dirhams, Dd. 52, i, 2 60, 3 66, 2, 15-17, 20, 21, 32; 78, i3n; 82, i; 88, 1-3, 5-7, 9-1 145, 1-6 Disciples, Dd. 1, 3, 4, 17 46, 5; 66, 3, II, 21,24,25,30, 33; 81, 11; 85, 7; 86, 3, 6, 8; 88, 9, 12; Ep. II, iii, 7; Ap. 422. III, 16 Discipleship, Dd. 45, 1-3; 88,9; Ep. II, v, 5. Divorce, Ap. 407 n, 419. Dog, shown to the dead, Dd. 17, 20 used in Bareshnum, Ap. 18, 2
2 n.
;
;
397-399, 415) 427, 428. David, Ap. 390. Deadly one, Dd. 86, 8. Dead matter, Dd. 15, 5; 17, 17, 19 n; 18, 2; Ep. I,
;
7, 10, ii,
Death demon, Dd. 23, 3 n 30, of the wicked, Dd. 20, 2 n. II,
I, iv, 7, v, ii,
in,
n, x, 7, 11,
i
i3n,
3, iii,
iv, i,
;
450-453-
V, 2, 7, 12, vi, 4, vii, 4.
Dowry, Dd. 52,
Decrepitude demon, Dd. 23, 3. Dedications, Dd. 30, i 43, 3* 4, Ap. 447, 448. 7-1 1 Demon, Dd. 14, 6 n 30, 4 n 34, 4; 37, 49> 81, 85, 97, 103,108;
;
;
6, 3, 4
;
16, 7
;
17,
n.
51,
dust, Ap. 435, 445, 446 n, 450-452. Dubasru^e
Drying with
;
Ap. 392.
Demons, Dd.
n.
i-ii.
iio, 120, 122; 39, 17, 28; 77, 8, 10, 12 ; 93, 11-13 ; Ep. II, 381, iii, 15 n, iv, 3 ; Ap. 372 n, 49, 53, 5^
i
Drayan-^uyijnih sin, Dd. 79, 8 Dron, see Sacred cake. Dru^askan, Dd. 33, 4. Drunkenness, Dd. 50, 3, 4;
;
419, 444— of418, demons, Dd. 37,
;
;
3,
4 n.
;
—
;
;
6 n.
12;
Ap.
;
Dinkarrt',
4.
Darmesteter, Prof. J., Vend, trans., Dd. 20, 3n; 31, sn, 24n; 32, 4 n; 33, 4n, 5 n; 39, 19 n; Ep. I, iv, 3 n. 73, 3 n Dajtanik, man, Ap. 370, 372. Dates of Pahlavi books, Int. 27, 28 ; Ep. I, iv, 17 n; Ap. 392 n, 394,
Decree, Ep.
m., Dd. 37, 97 n
372 n.
see Depository. nask, Dd. 48, 25 n.
Damdaa' Danayan, Ap. 370. Dara^a r., Dd. 21,
465
2,
20; 25, sn; 27, 5, 6; 32, 5, 14; 33, 3-5; 37, 20, 27-29, 46, 53, 54, 59,73,81,85,87,93, 102, 105, no; 39, II, 20; 41, 5; 45, 7; 48, 5, 12 n, 16, 29; 65, 5 73, 3 74, 2, 3 75, 2 ; 76, 3; 81, 11; 93, I Ap. 377, 378,402,410-412,415,417-420, 422, 424, 437, 444; coupled with fiends, see Fiends. Demon-worshippers, Dd. 57, 4 63, 5 n. Departure of the righteous, Dd. 20, 3,
;
;
;
;
2 n.
Depository for the dead, Dd. 15,
5
n
18, 4 n-
Destiny, Dd. 71, 1-4. Destroyer, Dd. 17, 7; Ap. 395,401.
Deuteronomy, book, Ap. 429 [18]
n.
Eating, desisting from, Dd. 35, with a spoon, Dd. 28, 5. Eclipses, Dd. 69, 1-4. Egypt, Ap. 429.
Elohim, Dd. 1, 3 n. Endless light, Dd. 31, 24 24; 64, 3; 91, 3n, 4. Enoch, Dd. 44, i6 n. Ep. Epistle, Dd, 1, 2, 17 ;
;
3
;
37, 22,
I, o,
i,
2,
i,iv, 7, V, I, vi, I, xi, i, 2, 5, 10 ; II, o, i, 2, 3, V, 10 n, vii, 2,
ii,
viii,
I, ix, 2
;
III, 21.
Epistles of Manuj/^ihar, Int. xxvxxviii; Ap. 394, 455Eradication of life, Dd. 15, i, 5; 28, 3; of sin, Dd. 12, i, 2, 5. Ever-stationary, Dd. 20, 3 37, son ; Ap. 426; of the righteous, Dd.
H h
;
;
PAHLAVI TEXTS.
466
24, 6; of the wicked, Dd. 24, 6n; 33, 2. Evil beings, Ap. 384. one, Dd. 32, 7 37, 102.
— —
Fire angel, Ap. 372-374, 376, 377, 379, 380, 393 n, 443. for ceremonies, Dd. 28, 5 43,
—
Dd.
spirit,
1 1
;
in; 35,
;
70, 4
n 72, 9 n Ap. 437, 444. 2
;
— Dd. 37, — thoughts, words, ;
;
I,
ii,
i
n,
20,
2
and deeds, Dd. ;
25, 4
;
Exorcism, Ep. I, vi, 6 II, 442-444, 450 n, 454;
ii,
7
;
Ap.
17, 1-20; 18, 1-4.
priest,
3, 4.
Farukhuza^',
Dd. 40,
4 n ; 79, (9 n.) priest. Int. 27 ; Dd. 88,
Ep. I, iii, 9. Fastening corpses to the ground, Dd. 8
;
Ap. 417.
II, ix, 3;
Firmament, Dd. 91, 2 n. Foot, meas., Dd. 43, 5 Ap. 433 ;
—
;
;
;
,
12; 37, 7, 12, 13, 14 n, 17-20, 22, 24, 25, 28, 29, 37, 44, 50, 59, 64-67, 72, 75-77, 79,81,83, 93,99, III, 112, 114, ii6n, 123; 39, 16; 42, 6 48, 24; 75, 3, 7,
;
ion
n Ep. I, ii, 2, 4, 5, 13; V, 3; Ap. the (inferior), Dd. 32, 395 1 1 39, 28 94, 2 Ap. 395. Fiends, Dd. 19, 7 32, 12 37, 61, 74,80,84, 106; 39, 13; 48,27, 86, 7 94, 4; Ap. 417; 37 coupled with demons, Dd. 2, 13; 16, 8; 27, 2; 37, 44, 55, 57, 97, 104, 108; 39, 13, 14; 48, i; 72, 10; 94, 3, 4; Ap. 77,
;
;
2, 8,
;
91, 8
;
94,
8
;
—
;
;
;
;
;
;
;
384. Fifty-seven years' preparation for resurrection, Dd. 36, 5, 7 n.
Finger-breadth,
incas.,
439, 445, 447, 45°-
Ap. 433,434,
—
;
—
8, 15.
Foreigners, Dd. 41, 4; 63, I, 2, 5.
3 n,
6 n
50,
;
Fourth day after death, Dd. 81,
— night 13,
death,
after
Dd.
11,
i,
15. i
I.
man, Dd. 36, Frac/akhjto, chief, Dd. 90,
—
4
Dd. 78,
—
Ap. 436 n, 437-442, 444, 445, the (archfiend), 450 n, 454 Dd. 1, 3, 6, 14; 2, 5, 7, 11; 3, 7, 19; 7, 3; 22, 4; 31, 8; 32, ;
n,
Foreign conquerors, Ap. 409 n, 429 faith, Dd. 41, i, 3 42, 1,3; Ap. 405 n habits, Dd. 78, 8, woman, 9; Ep. II, I, 17;
Frada^afsh, region, Dd. 36, 5. Frada^i'-gadman, man, Dd. 36,
17, 17; 18, 2.
Fathom, meas., Ap. 432 n, 447. Female things, see Male. Fever demon, Dd. 23, 3. Fiend, a, Dd. 37, 49, 120; 94, i of corruption, Dd. 17, 7 n
—
2 n.
6;
See
Director. sin,
i,
15.
;
Farhank, woman, Dd. 48, 33. Farma^ar, Int. 13; Dd. On.
Farman
II,
;
Ap.
434, 436, 448.
Exposure of the dead, Dd. 15, 1-6; ;
1-3
viii,
432, 433. — 17; Dd.417, 64, — stand, Dd. 48, — temple, Dd. 81, 17 See Abode. — to protect Dd. — wood, Dd. 43, 48, 28, 15; Ep.
Ap.
384, 387.
16, 1-8
;
I,
infants,
24, 6
;
Ep.
n.
66.
spirits,
2, 6
Ep.
;
48,15,21,23; 78, 19;
5;
88, 6
3, 8
; 7, 3 ; 19, 2; 37, 2in, 3in, 53, 83, 96, 120 48, I, 22 ; 64, 5 n ;
2,
;
I, 2,
;
/'zjareno,
4, 5,
4 n. 3, 8 n.
Frashakarrt', see Renovation. Frasiya-y, king, Dd. 70, 3 90, 3 n. Frasnatee, Av., Ep. II, iii, 2. ;
Fravak, man, Dd. 37, 35. Fravarane, Av., Ap. 448. Fravar^gan, rite, Dd. 44, 2 n. Fravar^in, month, Dd. 43, 7 n. Fravashi,
Dd.
Av.,
2,
See
5 n.
Guardian spirit. Frayar (morning), Dd. 48, 26. Fre//ijn, ^ 80,
king,
97
;
Dd.
65,
10;
2,
37, 35,
5.
Frobak
fire, Ap. 373 n. Frog, origin of, Ap. 419. Fryan, man, Dd. 90, 3 Ap. 411 n. Furrows, Ep. Ill, 6; Ap. 433 n, 434, 436, 437 n, 445n, 446, 448, ;
449, 452, 454-
Future existence, Dd. 2, 13 n 6; 32, 2; Ap. 382.
;
14,
Gaevani, man, Dd. 36, 3 n. Gah, see Period of the day. Gahanbars, Dd. 44, 2 n. See Season-festivals.
Gandarep, monster, Ap. 370, 371, 374-376, 381, 419-
;
467
INDEX. Gor, town, Dd. 88, 7 "• Goj-aurvan, angel, Ap. 380.
Garo^man, Dd. 1, 3 n 20, 3. See Heaven, supreme and highest. ;
n. Gosna-^am, priest, Dd. Yiidan-Yim. Gojt-i Fryano, chief, Dd. 90,
Garjasp, hero, Ap. 369 n. Gatha dialect, Ap. 387 n. Gathas, Dd. 40, 5 n 79, 7 Ep. I, vii, ion; Ap. 370 n-372 n, 390. ;
;
—
;
;
— of
i,
sin,
Dd. 12,
5.
Guardian, Dd. 56, 9; 61, 3; 62, 5-7; Ep. II, viii, 2.
—
;
;
Ep. Ill, II n. GevLs urva, Av., Ap. 380 n. Giw, man, Dd. 36, 3 n. God, Dd. 1, 3n; Ap. 401; Cor. 479. Gokarn, tree, Dd. 37, 100 n 48, 16. ;
17; 5, i 37, 22; 41, 10; 42, I, 3; 47, i; 53, I, 2, 5; 56, 2; 57, 2; 66, 15, 19: 75, 61, 3; 62, I 5; 78, 9, 18, 19; 81, 17; 88, 8; 90, 2; 94, 12; Ep. I, m, 10, ;
spirit,
—
Dd.
2, 5
;
3, 9
37, 80;
;
31, 15 n ; 17, 6 37, 80, 131, 132; 91, 10; Ap. righteous, Dd. 17, , 369; 6n; 28, 7; 37, 34; 48, i, 21,
;
Gomez, see Bull's urine. Good religion, Dd. 1, i,
3.
;
2, 4, 5-
Geiger, Dr., Dd. 31, i n. Geldner, Dr., Ap. 426. Genesis, book, Dd. 1, 3 n 37, 22 n 91, 2 n; Ap. 393 n, 429 n. See Geresaspo, hero, Ap. 371". Keresasp. Geto-kharW, rite, Dd. 79, 4, 5 80, 2
n.
3
Gosubar, Ap. 419. Grades in heaven, Dd. 20, 4n; 34, 33, 2-5. in hell, Dd. 20, 4 n Greeks, Ap. 389, 429. Growth of good works, Dd. 12,
See Sacred hymns. Gayomar^/, man, Dd. 2, 10, 12; 4, 6 37, 35 n, 46, 28, 7 36, 2 82; 64, 2, 5-7; Ap. 393n>40i> 402, 41 1, 418 n. ;
See
spirits,
Dd.
;
40; 81, 13, 15; 82, 5; 94, 12; Ep. II, ix, 13. Guardianship, Dd. 54, 6, 9, 11 56, 1,4, 5, 7; 58, I, 5; 61, I, 3; 62, 5,6; Ep. II, viii, 2, 3,ix, 4,5. ;
Gujna-dam,
Dd. On. See
priest, Int. 13,
Gujtasp, king, Dd. 37, 36 n. Vijtasp.
;
vii,
X, 5;
5>
n,
i,
vi,
8, 16,
5
;
Ap. 401, 415, 425. Dd. 3, 17; 7, 7; 31, 4;
III, 21 6.
spirits,
1,
8
;
;
;
8.
;
—
2, 6, 12; 3,10; 15,2; 20, 2; 24, 4, 6; 25, 4; 38, 2; Ap. 387. works, Dd. 1, 4, 7 ; 5, 2, 3 ; 8, 1-6; 9, 3; 10, I, 2; 11, I, 2; 12, 1-5; 13, 1-4; 14, I, 2, 4;
15,
2,
3, 5
;
20,
3
;
22,
I
;
24,
4; 31, 2, 4, 10, 17, 19, 20; 32, 7, 15, 16 n; 34, 3 ; 37,128; 38, I, 3; 42, 3,4; 46, 50, 3, 4; 54, 10; 2; 48, II 66, 24; 72,12; 75, 5 n; 76, i, 18; 3, 4; 80, 2; 81, 9, 10, 14, 2,
380,
;
— 42, — 16, 37, 66 Dd. 23 48, 4 91, — thoughts, words, and deeds, Dd, spirit,
Gamasp, priest, Dd. 44, 16; Ap. n. Godan-dam, priest, Dd. Guvan-Gam, priest, Dd. n.
3; 25,
3,
;
82, 3; 84, 3,4; 85,2, 3; 89, 3; 90, 7; 94, 7, 8n; Ep. I, 1, 3, 4, iv,
5; II,
iii,
3;
III, 15;
Ap, 391, 392, 399,402,411,412, 415, 419, 421-427, 442, 443. Gopato, land, Dd. 90, 4, 8 n.
Gopatshah, chief, Dd. 90,
Hadhanaepata, Av., Dd. 48, 16 n; Ap. 446 n. See Pomegranate. Hadhayds, ox, Dd. 31, 13 n; 37, (99,) 119; 48, 34; 90, 4Haiokht nask, Dd. 48, 25 94, 14 n. ;
Dd. 14, 3 n. Hamistakan, Dd. 20, 3; 33,
Hamemal
sin,
See
2 n.
Ever-stationary.
Haosravangh, man, Ap. 375
"•
Hara-berezaiti m., Dd. 20, 3 n. Harlez, Prof. C. de, Dd. 33, 4 n; Ap. 369 n. Hasar, meas., Ap. 456 n. See Mile. Hashi-dava, Ap. 375 n. Haug's Essays, Dd. 31, i n; 37, 48 n; 39, II n, 21 n; 43, 5", 7"; 47, in; 48, 21 n, 30 n, 31 n; 72, 4n; Ap. 370 "> 384 "• Havan gah, Dd. 48, 26 n. Hawk, origin of, Ap. 419. Heaven (vahijt), Dd. 1, 3 " 6, 7, 8 ; 14,7; 20,3; 24,6; 26,(1-5;) ;
27, 4"; 31, 1-4, 9, io> 12, 15, 37, 17, 24n, 25;33, 2n; 34, i ;
3, 4.
H h
2
;
;
PAHLAVI TEXTS.
468
43, 75, 79; 38, rn; 44, 20 n, 22 n 94, 9, 10 Ap. 376379, 397,41511,421,426; grades in, Dd. 20, 411; 34, 3. 38,
;
;
Heaven 3
n
(gar6<^man), highest, ;
— supreme, Dd. 20,
Dd. 3
;
1,
24,
6; 31, 4, 15, 17, 22, 24, 25; 37, 25, 50; 38, in, 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,(1-7;) 32, I, 3, 4, 7, 10, 14; 33, I, 2n, 5; 34, i; 37, 108, no, 120; 41, 10; 75, 2n, 3n, sn; 91, 3n; 94, 9, lo; Ap. 373, 397, 417419, 422, 426, 444 n; grades in, ;
;
Dd. 20, 4 33, 2-5. Heretic, Ep. Ill, 19. Her-frovag, priest, Ep. I,iii, ;
Heterodox, Ep.
9.
II, ix, 8.
Higar, see Bodily refuse. High-priest, Int. 13, 14, 27; Dd. On; 1, 3n, 14 n, 17 n, 20, 21; 3, 16; 22, 5; 39, 23; 41, 3n; 44, i, 13, 16, 20; 75, 2; 93, r 5 Ep. I, o n, iii, 2 n, 7, vi, 5,vii, 4, ix, 10, 13,15, X, 8; II, i, 9, ii, 9 n, V, 4, vi, i; Ap. 401,413, ;
— supreme. Ep. High-priesthood, Dd. 89, Ap. 443 — supreme, Ep. Int. 13.
442, 443;
II,
i;
ix, 5;
II,
i,
;
i3n.
High-priests, Int. 27; Dd. 1, 6, 20, 21; 3,14; 21, 2; 23, 3; 27, 7; 37, 62, 107; 39, 8; 42, 6 48, 34; 65,5; 71, 3; 76, 2; 88,6; 89, i; 94, 12, 13; Ep. I, n, 4, ;
6, 12, iv,7, 10, 14, 16, 18, V, 1-3, vi, 2,
vii,
3,
5, 6,
14,
viii, 7, ix,
4, 9, II, 15, X, 6, 7, 9, 10, 12; II, ii, 2, 7, iii, 4, 14, v, 2, 4, vii,
111,2,5,7,16; Ap. 397. Highwaymen, Ap, 376. Hikhar, see Bodily refuse. Hindus, Dd. 39, 30 n; Ep. I, viii, 3 n. Hindva m., Dd. 92, 5 n. Hitaspa, man, Ap. 370. Hoffmann, Prof. G., Dd. On; Ep. I, 5, ix, 8;
xi,
20, 25, 32; 78, 19;
15, 17,
6, 9; Ep. I, ii, 3, in; Ap. 417, 420, 447. Horn juice, Dd. 48, 5 n, 16 n, 27, mortar, Dd. 48, 14, 30, 31
13,
31
—
;
—
Dd. 48, Dd. 48, 16;
pestle,
plant,
—
Dd. 48, i4n, i6n, 30 nwhite, Dd. 32 n; Ep. Ill, 14;
—
31, 13 n; 37, 100. HorvadaJ, angel, Dd. 48,
415; month, Ep.
i
n
;
Ap.
Ill, 21.
Hoshang, king, Dd. 2, 10; 37, 35; 65,5Household attendance, Dd. 31, 8 37,
16,
17,
21
—
;
attendant, 32, 7; 43, i; ;
Dd. 31, I, 5; 48, 41 Ep. I, iii, 9. Hugar m., Dd. 37, 118 n. See Hukhir. Hiikhir m., Dd. 92, 5. See Hugar. Human, priest, Dd. 44, 20. Hunus, Ap. 370, 371. Hush, beverage, Dd. 31, 13 n. Hushe^ar, apostle, Dd. 2, 10; 37, 36, 43, 94 n; 48, 30; 66, ion; Ep. II, iii, I n. Hushe^ar-mah, apostle, Dd. 2, 10; 37, 36, 43, 94", 97 n; 48, 3°; Ep. II, iii, I n. ;
Husparum 3
;
Dd. 61,
nask. Int. 24;
66,
I
n.
Dd. 65, i n; Ap. 387 n, 390, 391. Hvare-;^aeshman, man, Dd, 2, ion; 36, 4 n. Hwemfya, title, Dd. 90, 3 n. Hvovas, family, Dd, 44, 16.
/]ri;aetvadatha, Av.,
man, Dd. 90, 8 n. Immortal rulers, Dd. 37, loin; 90,3. Ap. 417. Incense, Ep. II, ix, 3 Ap. 446 n. India, Dd. 18, 4 n Indian Antiquary, Dd. On; Ep. I, Ibairo-z,,
;
;
xi, 6 n.
Iwdra, demon, Ep. I, x, 9 n. Infanticide, Dd. 78, 5. Infidel,
Dd. 50, i, 4; Ap. 415, 425. Dd. 41, 3n; 50, 3 78,
Infidelity,
19; Ap. 415. Inheritance, Dd. 54, 9-1
;
8, 9,
1
;
56,
8, 9
62, 1-4.
Dd. 71, 3 n; Ep. I, iii. 4n, 5n. Inward prayer (va^), Dd. 40, 5, 7 n, 9n; 79, in, 2, 4,7, 8 n; Ep. I, x, i; Ap. 448, 449, 451. Inspiration,
6 n.
Holes (magha), see Ablution holes. Holy-water, Dd. 48, 30, 32 n, 34; 66, 88,
16 n, 31 n; twigs,
I,
3,
5,
viii,
;
—
Dd. 36, 7 n; 37, 94 n; 53, 6; 66, 15; 88, i ; 90, 6; 94, 12; Ep, II, i, 16,
Iran, Int. 14, 25;
;
;
INDEX. 4-6, V, i3,vi, 4, vii, 6, viii, 4, I ; III, I, 3, 17, 19, 21. Iranians, Dd. 36, 7 n 90, 3 n. iv,
ix,
469
Khurdah Avesta, Ap. 385 n. Khur-^ashm, man, Dd. 2, 10
36,
;
;
Israelites,
Ap. 390, 429.
Khusro Noshirvan,
Itha, Av,,
Dd. 79,
Ep. I, iv, 17; Ap. 394, 397. Khvaniras, region, Dd. 36, 5, 7 90, ^3, 8n; Ep. I, i, 5.
1-4, 7, 8, 9 n.
king.
Int.
27 ;
J in Oriental words is printed G. Jamaspji Minochiharji, Dastur, Dd.
48, 25 n; Ap. 383 n, 392 Jew, Int. 26 Ap. 399. Jude, epistle, Dd. 44, 16 n. Judges, Dd. 1, 6; Ap. 407.
n.
;
Khvapar
(persistent), Dd. 19, 7 n. Khvarizem, land, Ap. 373 n. Khvetuk-das, Int. 18, 19, 28, 29; Ap. 389-430, Dd. 65, I n 433 n. See Next-of-kin mar;
riage.
Kahtsar, km. man., Ep.
II,
ii,
Kai-Apiveh, prince, Dd. 48, Kaus, king, Dd. 37, 36 n.
— — king, Dd. 37, 35 See Kava^. — Khusroi, king, Dd. 36, 90, — Vijtasp, king, Dd. 37, Kavart',
;
9 n. 33 n.
48, 33.
Kik,
Ap. 384, 412.
title,
Kirman, land and town. Int. 13, 16, 17,25,27; Dd. On; 94, 13; Ep. I,
on;
II,
13, ix, 12
i,
;
III,
i.
Knathaiti, witch, Ap. 369,
3;
37, 36
6, 8 n.
Kfuan, town, Ep. II, i, 12 n, Kustik, Dd, 39, 7, 29 Ap. 383-387. See Sacred thread-girdle. ;
36
;
44,
See Vijtasp.
16 n.
Kalpa, Sans., Ap. 384 n. Kamak, bird, Ap. 378 n, 381. Kamak-su^, man, Dd. 36, 4, 5. vakhshijn, man, Dd. 36, 4, 5. Kangdez, land, Dd. 37, 36 n; 90, 3n, 5, 8n. n Ep. I, xi, Ka«heri caves, Dd.
—
;
Daitik m., Dd, 21, 2 n. See Daitih peak, ^amroj, bird, Dd, 90, 3 n, KmwTid bridge, Dd, 20, 3 21, (r-7 ;) 22, 2n; 24, 2, 6 25, 2, 6 32, 4; 34, 3, 4; 42, 2n; 44, 2on 81, 18 n 85, 7 n Ep. I, iii, 9 ; isTakafl'-i
;
;
;
;
;
;
II, V, 17 n,
6 n.
Kapo^, wolf, Ap. 381. KapQl, town, Ap, 373. Karap, title, Dd. 72, 8; Ap. 384, 412. Kava^, king, Ep.
See Kai-
I, iv, 17.
Kava^.
Aitravoko-miyano
r,,
Dd. 90,
3.
Ladle for sprinkling, Ap. 437. Lamp for ceremonies, Dd. 43,
Leader of the religion. Dd. On; 1, 6, 27 ;
2, 6.
Int. 13, 22,
10,
23, 24
;
Kavi, title, Ap. 384 n. Kavulistan, land, Ap. 373 "•
44, 20 n; 45, 5; 88, 8; Ep.
Kayanians, Dd. 90,
12 n.
I,
5.
K^m-na-mazda,
stanza, Ap. 443. Keresasp, hero, Int. 18, 19, 28 Dd. 17, 6; 36, 3; 37, 35, 97; 48, 41 n; 72, 4 n ; Ap. 369-381. Keshvars, Dd. 36, sn. See Regions. Khan, platform, Dd. 48, 14; 66, ;
27 n. ;
2 n,
10, vii,
II, vi,
5;
5,
Leadership of ditto, Ep. II, ix, Lethargy, demon, Dd. 23, 3. Leviticus, book, Ap. 429,
ix,
5.
Libertinism, Dd, 78, 14, 15. Liturgy, Dd. 2, 8 Ap. 432. Loharasp, king, Dd. 78, 2 n. Lord, Dd, 1, 20 Ap. 384, 385, 422. Luke, gospel, Ap. 398. Lunar mansions, Ep. II, ii, 9 n. ;
;
Khavzo, Av., Dd. 73, 3 n 74, 2 n. Khor sin, Dd. 78, 14 n. Khrafstras, see Noxious creatures, Khrutasp, man, Dd. 78, 2 n. Khshnfanano, see Shnumano. Khshvash-mrtungho process, Ap, 446. Khumbik, title, Dd. 90, 3, 8 n. Khur, day, Dd. 43, 10. Khurasan, land. Int. 14, 25; Ep. II, i,
iii,
12 n, V,
3 n.
Magh, Ap. 433 n. See Ablution seat. Mah-ru, Dd. 43, 5 n 48, 14, 17. Maiden meeting the soul, Dd. 20, ;
3
n
;
21, 6
;
24,
5
;
25,
5.
Maidhyo-zaremaya, season, Dd. 31, 14 n.
MaWyok-zarem
butter,
Dd.
31, 13.
;
;
PAHLAVI TEXTS.
470
Mazendaran, land, Dd. 37, 44. Mazinikan demons, Dd. 37, 81 Ap.
Mainyo-i Khar^, book, Ap. 381, 398.
Male and female
Dd. 93,
things,
;
Ap. 409, 410. Cor. 479. INIalkos, Dd. 37, 94 INIanicheans, Ep. II, i, 12 n, 13 n
437Meat-offering, Ep. II,
;
;
Mansar
Dd.
(text, liturgy),
Manuscripts described.
1, 7
2, 8.
;
8, vi,
Int. 14-19,
29, 30.
22-28 Dd. 1, i, 3 n, 17 n 94, 13; Ep. I, o, xi, 12; II, o, i, II n, V, ion, ix, i n, 12; III,o, 1, 21; Ap. 455, 458 n. ;
— king, Dd. 37,
35;
;
Next-of-kin; of see cousins, Ap. 404, 407 n, 415,
Marriage,
424-428.
Mars, planet, Ep. II, ii, 9, 10. Marv, town, Ep. II, v, 3 n. Mas'audi, Ep. II, i, 12 n. Mashyaih, man, Dd. 64, 2, 6 n; 65, See 2 77, 4; Ap. 402, 411. Marhaya. Mashyayoili, woman, Dd. 64, 2, 6 n; 65, 2 77, 4 Ap. 402, 411. See Marhiyoih. Master (rad), Dd. 1, 20; 44, 13; Ap. 385, 442. Mazda, Ap. 385, 387. See Auhar;
;
ma2<^.
Mazdak, i,
heretic, Ep.
I, iv,
I,
vii,
i,
17 n; II,
;
6, 2,
12-14; n, ii, 5-8, iii, I n; III, 7; Ap. 449. Melted metal ablution, Dd. 32, 12, 37, no. 13 Menstruation, Dd. 78, 4. Menstruous woman, Ap. 447. Mercury, planet, Ap. 418 n. Messiah, Dd. 37, 90, 91. Metals, oiigin of, Dd. 64, 7. Meteors, Dd. 37, 55. Mile (hasar), Ep. II, iii, 3 Ap. 456, ;
457. Milk, food,
Dd. 28, 5. Millenniums, Dd. 37, 11 n, 33, 97 n; 64, 4; 66, 10; 90, 7. Miscarriage, Dd. 78, 6. Mitokht, demon, Dd. 37, 50, 51 n, 53-
Mitro, angel, Dd. 14,
Dd. 31,
sun,
3
31, 11
;
;
;
the
14.
— khurshe^,man. Mobad, see — of mobads, Dd. 44,
Int. 22, 23; Dd. 0. Priest, officiating.
21 n
;
Ep.
15 n. INIoon's influence, Dd. 71, 2. INIountains, growth of, Dd. 70,
I,
iv,
Muhammadan
8n; Ap. 399. Muhammadans, Int.
26
;
2.
Dd.
conquest,
Ep.
88,
I, viii,
3n.
comet, Dd. 37, 55 Musulmans, Ap. 425. Myazd, see Sacred feast. jNIujpar,
12 n.
JMaz^a-worship, Int. 24; Dd. 1, 3; 39, 8 n 21, 2 n 94, 2, 1 1 Ap. 386, 1 n; Ep. II, i, 12 n 412, 414, 415, 422 n, 423, 427. worshipper, Dd. 3, 18 4, 2 48, 33; 75, 3 n; Ap. 387, 448 n. worshippers. Int. 14, 24-27 Dd. 2, 15; 4, 4; 5, 2; 22, I, 3 41, 37, 36 n, 48, 93; 39, 12 I, 7; 42, I 44, 13; 45, 2 n, 6n; 48, 39; 66, ion; 72, 2; 90, 8n; Ep. I, ii, 12, Hi, 11, viii, I n, X, 11-13 II, i, 6 Ap. 398, 429, 431 n, 432, 452, 453. worshipping literature, Dd. 61, religion. Int. 13, 23 3 n Dd. 1, 23 n; Ep. I, xi, 9; II, vi, 2n; Ap. 387, 400, 411; ;
v, i,
ix, i,
;
Marhaya, man, Dd. 37, 82 j 64, 2 n Ap. 416. See Mashyaih. Marhiyoih, woman, Dd. 37, 82^; 64, 2n;Ap. 416. See Mashyayoili. Mark, gospel, Dd. 37, 106 n Ap. 398.
;
7-9> iij
3,
7, 10,
4,
Manu^>^ihar, author. Int. 13-15, 19, ;
ix, 3.
Me(^y6k-mah, com., Ep.
n.
;
— —
;
;
;
;
;
;
;
;
—
;
;
superiors,
Dd. 41,
9.
Nabar,
rite,
Dd. 79,
4, 12.
See N6-
nabar. r., Dd. 90, 3 n, 8 n. Nakijiyya, demon, Ep. I, x,
Naivtak
Naunghas. Naqj-i Rustam
ins.,
Dd. 91,
Cor. 479. NaremanrtU, title, Dd. 72, 4 n
J69.
Nasai, see
See
9.
3
;
n
Ap.
Dead matter.
Ap. Nask, Dd. 48, 25 n 71, 3 n 371 n; named. Int. 24; Dd. 48, 25 n; 61, 3; 66, i n; 71, Ep. I, viii, i, 6, 94, 14 n 3 n 7; Ap. 373, 394, 395, 397. See ;
;
Scripture.
;
;
;
;;
INDEX. Nasks, Int. 24 Dd. 37, 36 n 2 n; 47, I n; Ep. I, x, 7 ;
j7on,
;
;
45, Ap.
45on. r.. Naunghas, demon, Dd. 94, 2 n. See Nakbiyya, Next-of-kin marriage, Int. 28 Dd. 37, 82; 65, 1-5; 77,6; 78, 19; Ap. 387 n, 413, 427-429; defined, Ap. 401, 402, 404, 405, See Khvetuk-das. 412, 417. Nihiv, demon, Dd. 37, 52. Nikhshahpur, com.. Int. 28; Ep. II, i, 2 n; Ap. 397. Nine nights' seclusion, Ap. 453, ;
454. Nirang-i kusti. Int. 28; Dd. 39, 19 n, 27 n Ap. 383-388. Nirangistan, book. Int. 28 Dd. 66, I Ep. I, iv, 15 n, 83, I n ;
;
;
17 n. ;
;
17 n.
Nivik, man, Ap. 370, 372.
Nivshahpuhar, man or town, Int. Ep. II, i, 2. 14 Niyaz, demon, Dd. 37, 52 77, 8. Noldeke, Prof., Dd. 88, 7 n 94, Ep. I, iv, 17 n Cor. 479. 13 n Nonabar, rite, Dd. 79, 4 n, 11. See Nabar. Noosing the soul, Dd. 23, 3. North, Dd. 25, 5n; Ap. 442, 444, ;
;
;
;
;
449? 45
448^,
15
454-
Ep.
I, iv,
Noxious creatures, Dd. 17, 12
n, 16;
Noshirvan,
title.
Int. 27
;
17 n.
18,
3
;
37, 52. ;
92,
2, 5
;
93,
iin; Ap, 418. See Wide-formed. Omniscient wisdom, Dd. 37, 43, 75 3,
8,
;
39, II.
Ordeal by poison, Dd. 37, 74. Original good work, Dd. 12, i,
—
sin,
II,
if,
taries,
Dd. 45,
2
n
commen66,
;
n
r
;
71, 3n; Ap, 446 n, 458 n; inscriptions, Dd. n Ep. I, xi, 6 n language, Dd. 22, 2 n ; 45, ;
;
2n; Ap. 415;
legend, Ap. 373-
literature. Int. 29 Tin; text, Dd. 16, 4
381
;
Dd.
;
2,
n 37, Ap. 54, 1 1 n 97 n 39, 5 n 403 n, 404 n, 422 n, 445 n; translations, Dd. 45, 2 n 71, Ep. I, iv, 3 n, vii, 4 n Ap. 3 n 391, 396 n, 427, 442 n; translators, Ap. 392 n, 393, 427 n, 431 n, 438n, 452n, 456n, 457n; version, Ap, 372, 381 n, 392 n, 394, 397, 442 n, 455; works, Ap, 428; writers. Int. 28; Dd. 71, 3n; 72, sn; Ap. 423 n; writing, Dd. 42, i n 46, 5 n 66, 22 n Ap. 449 n. Papak, man, Dd. 88, 7 n. Pars, land. Int. 13, 22, 27 Dd. n; I, ion, 17 n; 45, 5 ; 66, 3, 15, 21, 28; 88, i; 89, I 94, 13; Ep. I, on, xi, 7; II, i, 8, v, 2, ;
;
;
;
;
;
;
;
;
;
;
5, 9, ix, 12; III, I, Parjadga, chief, Dd, 90, 3 n. Parsi, Ep. I, xi, 6 n; Ap. 383, 398 n, 406, 431; scriptures, Ap, 427; year, Dd, 1, 17 n 31, 14 n 47, Ep. I, xi, 12 n 81, I n 7 n II, i, 2 n III, 21 n; Ap. 418 n. ;
;
;
;
;
Dd. On;
Parsis,
ion;
2,
2n;
6,
n Ep. I, viii, 3 n II, ii, 9n; Ap. 389, 390, 408 n, 427^429. Pajino, wolf, Ap. 381 n. Patit, Dd. 41, 5 n Ap. 385 n. See Renunciation. Patron spirit (ahvo), Dd. 31, 7, 18; 39, 13, 25; 44, 20; Ep. I, V, 43,
5
;
;
;
Ocean, Dd. 48, 32 n 2,
man., Ep.
9-11.
;
Nishahpuhar, com.. Int. 27 Ep. I, iv, 15, 17; man, Ep. II, i, 2 n town, Ep. II, i, 2 n, v, 3 n. Nishapur, town, Dd. 52, i n Ep. I, iv,
Pa<^ramg6j, lun.
Pahlavi book, Ap. 398;
371 n, 394.
Nasuj, demon, Dd. 17, 7, 8, 20 n 48, 8 n; Ep. I, iv, 3; Ap. 438 n,
;
471
Dd. 12,
5.
;
Ep. Ap. 384, 438 n. Pebbles used in Bareshnum, Ep. I, vii, 16, 17, ix, 6 II, iii, 12 Ap. ;
II,
ii,
9 n,
iv, 3
n
447Period of the day,
;
;
;
5.
Orion, Dd. 37, 48 n 39, 11 n. Ormazd, Ap. 425. See A\\ha.rmazd. Ouseley, Sir W., Int. 25 n Ep. I, o n. ;
442. .. h\' "^P* ^^5, PaGrva^irya, man, Dd. 48, 33. Pazand, Dd. 37, 99 n 90, 3 n
Dd. 43,
;
3, 8,
9
;
Ap. 448. Persian version, Ap. 373-380; w/iter,
Ap. 426. Persians, Ap. 389, 390.
— ;;
PAHLAVI TEXTS.
472
83, 1-6 88, 4 Ep. I, iii, 10, iv, 7, 10, X, 3, 5, 13, xi, I, 3,
Dastur, Int. 44, 2 n 81, in; Ep. II, ii, 9 n; Ap. 389 n, 392 n, 399 n, 403 n, 404 n,
Peshotanji Behramji, 17 n, 30
Dd.
;
6, 2 n
;
17
;
chief,
Dd. 90,
See
8 n.
10.
1,
;
n
9-
Primitive faith, Dd. 1, 23; 41, 10; 94, I, 7n, 12, 13; Ep. I, iv, 4, 6, 10, vi, 6, ix, 13, 15, x, 6, 10; II, iii, 14; 111,5,7, 16,23; Ap. 411. Producers of the renovation, Dd. 36,
14;
1-7.
Proper and improper, Dd. 44, 2 47, 2, 4, 9. See Shayast La-
;
shayast. Propitiations, Dd, 29, i ; 30, 2 21 n. See Dedications,
Ap. 86, 4 n 4 " 432 n,436n, 437n; (aerpat), Int. 13; Dd. On; 45, 1, 3-6; 66, I, 2, 18, 20, 33; 88, 5; Ep. I, o; II, o, i, 17, iii, 4,
—
;
n,
ix, 3
Ap. 37 3, 4°°
;
I,
iv,
High-priest.
Dd. 83, 4 n, 6 n (mobad Ep. I, of mobads), Dd. 44, 21 ;
X, 8.
Dd. 44,
officiating (magopat),
i
45, 5; (zoto), Dd. 48, 13, 21, 23; 66,4; Ep, II, viii, 3; supreme, Ep. I, iv, 15 see mobad of mobads. Priesthood, Ep. I, iii, 11 n; II, ix, 3n; Ap. 414; (aerpatih), Dd. 45, 1-4; 46, I, 4, 5 n; (asraEp. I, ii, 6, voih), Dd. 71, 3
—
;
;
X. 5.
Priestly duties, I
Dd. 45,
i
;
46,
2
;
83,
n.
— lordship.
•
II,
i,
I,
_443Purifier, I, 3,
Ep. 4,
3;
n,
iv,
4-6,
;
I, ii, 6, 9, iv, 4, 8, 9, vi, 7, vii, 7, 9, 17, ix, 4, x,
iii, 3, 10-12, 9; III, 6,8, 9; Ap. 432,433 n, 446,449, 451, 452, 454Purifying cup, Dd. 39, 8 Ep. I, vii,
ii,
I, 3, 7, 8,
vii,
5,6,
ix,
;
4, ix, 12.
Putiksea, Dd. 17, 18
n.
Qandahar, town, Dd. 17, 6 n. Quotations from AV,, Dd, 74, 3 n Ap. 397, 398. from Byt., Dd., 37, 43 n, Dk., Dd. 44, 20 n 90, 8 n Ep. I, viii, i n Ap. 94, i-i I
;
—
;
Int. 13; 2,
4,
Dd.
16,
ii,
n
;
Ep.
3,
vi,
3
66,
6,
12,
;
111,0.
— men, Dd.
;
;
;
—
48,
for sin, Dd. 6, 5, 6 13, 1,4; 14, I, 6-8; 19, 7; 20, 2; 24, 4, 6 27, i, 5, 6 32, 2, 9, II, 14; 33, 3; 41, 5, 8; Ap.
Punishment
II, vi, 6.
chief,
;
Ptolemies, Ap, 429.
(magaSee
;
;
—
Inward prayer. ;
officiating
;
22.
Dd. 79,
I, 6.
(magopatan), Dd. 45, Ep. I, iv, 10, 15; (zotan), Dd, 48, 21. Priestship, officiating, Ep. I, iv, 11. Primeval ox, Dd. 37, 46 69, 2, 3 Ap. 380 n. religion (kadmon dino), Ep. I, xi,
Porudakhstoih, man, Dd. 90, 3, 8 n. Poryo^eshih, see Primitive faith. Prayer before eating, Dd. 79, i n See imperfect, Dd. 79, 1-12.
9 n,
;
;
5;
1,
;
ix,
;
;
;
;
—
n.
Pontiff (ra^. Int. 13; Dd. 6; 94, 13, 14; Ep. II,
;
;
;
n
;
vag), Ep.
;
;
;
;
417
n
;
;
Priest,
8, V, 4.
Dd. 66, 30 n
;
See Leader. Pejyansai,land, Dd. 17, 6 n 90, 3 n. See Pejinas. Phases of the moon, Dd. 68, 1-6. Pig, Ep. I, viii, 3. Piruzabad, town, Dd. 88, 7 "• Pijin, land, Dd. 17, 6 n. Pitaona, man, Ap. 370. Pleiades, Dd. 37, 48 39, 1 1 n. Pomegranate bush, Dd. 48, 16 Ap.
I,
i,
;
Ep. I, ii, 6 n Ap. 424, 428 (aerpatan), Dd. 1, 7 45, 2, 3, 5 46, 2 66, 26 85, 7 Ep. I, x, II,ii, 7; Ap. 422 (asravoan), 7 Dd. 45, 5 46, 6 (magavogan), Ep. I, vi, 6 (magopatan), Dd.
Dd. 37, 36; 90,
13; Dd.
Pejupai, Int.
III,
8; II,
4,
Priests,
8n-
Pejinas, land, Pesyansai.
446
;
11, v, 14
410 n. Peshyotanu, 3, 5, 7,
;
;
;
;
370-372, 394-397, 399-413Mkh., Dd. 37, 28 n 90, 3 n Ap, 381, 382, 399. ;
1,
5 n,
21
;
;
473
INDEX.
Renovation of the universe, Dd.
Quotations from Pahl. Riv., Ep. Ill, 11 n; Ap. 373-381, 415-42331, Pahl. Vend., Dd. 17, 3 24 n; 39, 21 41, 9, 10; Ep. I, ;
35, 2,3; 36,1-4,6; 37,22,38, 41, 6; 98, 107, 120; 39, 13 Ap. 400, 48, 4, 16 77, 6, 7
;
ii,
3,
10-12
3, vii, I,
8, 10, iv,
;
;
Ap. 392, 43i-453> 455-458. Pahl. Yas., Ap. 392, 393, 437, 442-444. Ap. Pers. Riv., Dd. 37, 94 n 373 n-38on, 424, 425. Vend., Dd. 20, 3 n 30, 4 n 32, 4 n 33, 5 n 72, 31, 5 n 5n; Ep. I, iv, 3; II, iii, 5, vi, 2 n; Ap. 391. Visp., Ap. 425 n. Yas., Dd. 28, 7 37, 48 n 39, 12 ; 79, I n; Ap. 385-387, 59i, 448 n, 449. 7, 3, not identified, Dd. 4, 4, 5 4,7; 12, 3-5; 19, 3; 32, 13; 41, 10; 39, II, 23 37, 121 42, 7; 44, 12,21; 45, 5; 93, 15-17; Ep. I, iii, 8, 9, vii, 4, viii, ;
401.
Renunciation of sin, Dd.41, 5, 7, 10, 11; 48, 20; 78, 17; 79, 10; Ep. Ill, 18, 20; Ap. 380, 384,
7
;
II,
(master, pontiff). Int. 13;
36,
2
44,
;
II,
Dd.
Quoted, see Quotations. River-beds, Dd. 70, 1-5Romans, Ep. II, viii, 5 n Ap. 406 n, 429. Roshano-z^ashm, man, Dd. 2, 10 36, ;
4, 5-
2 n.
4 ;
;
sin, Dd. 14, 3 n. Rustam, hero, Ap. 369 n.
Riibanik
21, 4 n 37, 42 n; ;
Ep.
i.
5,
;
I,
Sacred being (yedato), Dd. 39,
— beings
;
;
1
1, ix,
8
;
Dd. ;
78, 19; 81, 14; 83, 1-6; 85, 5-7; 86, 2, 3, Ap. 6, 7; 88, I, 3, 5-7, 9-1 1 22, 25, 27, 30-32
;
;
424.
o,
46, 5 ; 54, 5 1-4, 6, 7, II, 12, 15, 17, 19;
6. 6, 7,
3,
3, 16; 17, 20; 26, 2; 31, 18 n; ;
;
;
9
II
5;
1,
6-8,12; 41,9;44, 7,8;45,7; 46, 3; 48, 4, 5, 20-22, 24, 26, 37, 38; 66, 17, 23; 71, 2; 77, 2,7; 79,12; 85,2,5; 86, 8; 87, 2; 88, 10; 93, 15; Ep. I,
;
all,
10, 2,
Dd.
37, 10, 21,58,72-74,88,97,98, 40, 3, 108; 39, 8, 19, 23, 32
;
;
(yazc/an),
25; 2, 22, I,
3; 6, 5,7; 12, 4; 13, 1 31,25; Ap. 442. 43, 5 ; Reed, meas., Dd. 21, 3, 5 Ap. 395, 432. Regions of the earth, Dd. 36, 5 n, 6,7; 92,6. Religious rites (dmo), Dd. 39, 25 42, 6 47, I SO, 2 90, 6 Ep. 2, 4, 5, 7, 9
;
;
Ap. 373, 381, 414, 424, 428;
;
ii,
I, vii,
;
—
Ready money, Dd. 52, 4 n. Recompense for good works, Dd.
44, 66,
4.
gifts,
;
36, 4 n. Rapithvan, rite, Dd. 44,
;
iii,
;
;
;
n,
;
;
;
n; Ap. 378, 382, 417
I
Dd. 44, 19 46, 5, 7; 60, 2; 84, 3; 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. Dd. 52, i n 81, Pers., Int. 28 i3n; Ep. I, vi, in,vii, 8n, 16 n;
;
Rashnu, angel, Dd. 14, 30, 2, 3n; 31, 11 44, 20 n 78, 17 n
iii,
Righteous
^n;
;
;
;
94, 13. Rai, town. Int. 27; Ep. II, 1, 13Rain, Dd. 48, 32 90, 3 n 93, 1-17 Ap. 378 n, 452. Rainbow, Dd. 67, 1-3 91, 2 n, 8 n. Ram, angel, Dd. 28, 2 n 30, 4 "• Rao/Jas-/Jaeshman, man, Dd. 2, 10 n ;
;
423 n. 41, 9, 1 1 ; Retribution, Dd. 12, 2 75, 5; 78, I, 17; 79, 3, 10; Ep.
;
On; 1,6,20;
n
;
10.
i,
I
II,
;
;
Rad
1, 3 ; 2, 8, ion; 13, 4 ; 14, 6 n 16, 7, 8 ; 19, 7; 31, 13", 25; 32, 10; 35, Ep. I ; 37, I, 3, 100 n ; 75, 3-5
8,
;
;
—
385. Resurrection, Dd.
;
;
;
;
;
;
;
1,
3; 2, 8,10, 13, 15; 3, 18; 4, 5; 7, 2; 31, 10, 16; 32, 6, 10, 12;
1,
I, 3, 5,ii, 4,
vi, I, viii, 2, 5
—
;
14;
II,
ij 2,
1,
III, o, 22
;
Ap.
See Angels. 400, 444, 454cake (dron), Dd. 28, i 30, (i,) 2,4; 43, 1-4, 6, 7; 79, 7, 11; 81, 13-15;
;
;
PAIILAVI TEXTS.
474
Sacred ceremony, see Ceremony.
— feast (myazd), Dd. 47, 82, 4; 84, 4; Ap. 426. — 83,Dd. 48, 39; 66, 21 i
fire,
1 1
Shahpuhar,
4
;
n, 34,
90, 2, 6; Ep. 81, 18 n; 89, I I, iii, II, 13, 14; n, viii, 3. hymns (gathas), Dd. 20, 3 51, 9; 79, 7; 85, 4; Ep. I, ii, 12; ;
Ap.
397.
390, — milk, Dd. 48,
33.
— Dd. 39, 19 21 40, — thread-girdle (kustik), Dd. 39,
•
n,
shirt,
19-25,27,30; 40, Ap. 383.
I,
Shatvairo, angel, Dd. 48, in, 17 n Ap. 415, 434 n month, Dd. 1, ;
17.
Saena
bird,
Dd. 90,
3
;
48,
n.
II, v, 3, 4,
i,
10, viii,
3-
Dd. 29, i; 30, i. Showing a dog to the dead, Dd. 20 Sin,
18,
;
Dd.
17,
2.
12, 3 15, 1,2; 24, 25, 3 32, 6 37, 79 40, 4; 45, 6; 50, 3; 75,2; 78,14, 15; 79, 2, 3; 89, I 94, 7,8 n; Ep. I, viii, 2, 3 II, i, 11 Ap. 372, 378, 380 n, 399, 422, 424; account of, Dd. 13, 1-4 14, i, 2, 4; 31, 2, 10; accumulation of, Dd. 32, 1 2 34, 4 37, 1 1 r ; 2, 3
11, 2
;
;
;
;
;
;
;
2 n. ;
Ep.
;
;
I, viii,
I, 6, 7.
;
;
;
;
Saoshyas, apostle, Ap. 369. Sarakhs, town. Int. 13, 25, 27
;
Ep.
i,
Saru, demon, Ep. I, x, 9. Sasanian dynasty, Ap. 428. inscription,
Dd.
;
5
demons
;
of,
Ap. 414;
;
Dd. 39,
10, 20,
deliverance from, Ep.
23
of,
Dd. 32,
I,
Sa.ukavastdn, land, Dd. 90, 4 n. Savah, region, Dd. 36, 5.
Scripture (avesta), Ap. 443 (nask), Dd. 48, 25, 28,34, 38; 61,3. Season-festivals, Dd. 39, i n 47, Ep. I, viii, 3 Ap. (7 ;) 48, 8 426. Secluded, place ofthe, Ap. 452, 453. Seeds, see Source and Tree. Se^, demon, Dd. 39, 28 n. Selections of ZaJ-sparam, book, Int. ^ 14^, 15; Ep. Ill, 23n; Ap. 394. Shahnamah, book, Dd. 17, 6 n 37, 97 n 70, 3 n j Ap. 369 n. ;
;
;
ii,
5, 11, 12
34, 4; 37, no; grievous, Dd. 39, I 50, 2; 78, 16; 79, 8 Ep. Ill, I n Ap. 417 growth of, Dd. 11, 2 12, 5; 37, 109; heinous, Dd. 49, 4, 5 72, 1,2; 78, 2; Ap. 423; 76, 3; 77, I impotence of, Dd. 37, 112; imputed, Dd. 42, 4 51, 4 78, 9, 10; Ap. 456-458; of apostasy, 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. 37, III. See Bodyozea?, ;
r
91, 3 n; Cor. 479.
II.
;
78, 17, 19; 79, 12
;
Satan, Dd. 37, 106 n. 5ata-taraka, lun. m.an., Ep. II, ii, 9 n. Saturn, planet, Ep. II, ii, 9, 10. 5atvaharan, lun. man., Ep. II, ii, 9-
;
;
;
accusers, Dd. 14, 3 ; atonement for, Dd. 12, 2, 4 ; 16,4; 41, 8, 10; 72, 11; 75,5; affecting
confinement
12 n, V, 3. Sarsaok, ox, Dd. 37, 99 n.
—
},
Shnumano (dedication, propitiation), 5
5am, man, Ap. 369 n. Sam, man, Dd. 48, 41 Ap. 381. Saman, title, Dd. 17, 6 36, 3 37, 97; 48, 41 n; Ap. 369. Sandal-wood, Ap. 446 n. Sandarac, Ap. 446.
II,
II,
13;
i,
14 n, 17; Ep. I, iv, 3; III, I, 13; Ap. 432, 433. Sad-darband-i Hush, book, Ap. 373 n. Sad-dar Bundahij, book, Dd. 79, 4 n. Sa^vastaran assembly, Dd. 14, 5 n. Sagastan, land, Dd. 30, Sakai/um nask, Int. 24
Shaving the head, Ap. 408. Shayast La-shayast, book, Dd. 44, 2 n; Ap. 414, 420 n. See Proper and improper. Shiraz;, town. Int. 14, 22, 25, 27 Dd. 1, 17; 88, 7 n; Ep. I, iii,
3; 43,511;
— twigs (baresom), Dd. 43,
I,
;
i, 2.
;
Ep.
13;
;
;
;
—
Int.
priest.
10.
iii,
;
;
;
;
;
;
;
;
;
;
Drayan-^iayijnih,
Eradication,
Farman, Hamemal, Khor, Original, Punishment, Renunciation, Retribution, Tanapuhar. Sinfulness, Dd. 25, 6; 48, 19; 71, 4; 72, 10; 77, 12; 78, I, 15, 18; 79, 8 Ep. II, ix, 2; III,o; Ap. 379. Sinners, put to death, see Slaying. 2,
;
;
; ;
INDEX. Spitama, title, Dd. 36, 2 n. Spitaman, title, see Zaratujt.
Dd. 72, 2-9. n Ap. 418 n. 25-27 Ep. I, 12 n, v, 2, sn,
Sinners, seven heinous,
Dd. 93,
Sirius, star,
i
;
Sirkan, town. Int. 14,
n;
o, xi, 4
II,
4n,
9, 14, vi,
i,
4,
6, 2 n Srosh, angel, Dd. 3, 13, 14 14, 4; 28, I, 5, 6; 29, i, 2; 81, 31, 11; 44, 20 n ; 79, 4 n ;
;
vii, i, 3 n, viii,
475
i.
;
12-14; 94,
Sirozah, Dd. 43, 7 n 79, 4 n. Siyavash, prince, Dd. 37, 36;
I
I
5,
448.
90,
Srosho-z^aranam, Dd. 79, 9 n. Ap. 370, Sruvar, snake, Dd. 72, 4
6n.
Sky, nature tliree
of,
Dd. 91, 1-3, 8-10; Dd. 37, 24-31,
;
371, 374, 381. Star station in the sky,
parts of,
Dd. 92, 5. Step, meas., Ap. 433-435, 436 n. Stipend, Dd. 44, 4, 6-8, 11, 12, 1417; 66, 6; 83, 4, 6; 85, 4-6; 86,2,4; 87, 2; 88, 13. Stir (tetradrachm), Dd. 52, in; 59, 2; 78, 13-15; 56, 2, 9
45, 46; 39, 14, 15 n; 73, 2 n. Slaying heinous sinners, Dd. 76, 1-4.
Snavidhaka, man, Ap. 370. Solomon, king, Dd. 39, 17 n;
Ap.
390. Soma, plant, Dd. 48, 16 n. Soshans, apostle, Dd. 2, 10, 12, 13
4,6; 28,7; 36,4, 5; 37, 43, 100 n; 48, 30; Ep. II,
Ep.
in; Ap, 417, 444
iii,
I, V,
I, v,
2, ix, I,
I, 6, vi, I,
;
;
79,9-
36,
SuAar
3;
II,
ii,
12;
2, 7, II, X,
Dd. 14, 6;
19,
n.
94,
;
;
;
;
31, 4 n. Spiritual counterpart, Dd. 28, 5 n. faculties (ahvo), Dd. 7, 7, life (ahvo), Dd, 94, i, 2 Ep. Ill, Ep. I n, 5 ; (ahvoih), Dd. 5, 5 I, iv, I ; (huko), Dd. 16, 4, 6 ; Ep. I, v, 4. 17, 4
— —
;
;
;
Dd.
19.
10
37,
;
Dd. 40,
sin,
9"; Ap.
2.
demon, Ep. I, x, 9. Taurus, Dd. 31, 14. Teheran, town, Ep. II, i, 13 n. Tehmuras Dinshawji Anklesaria, Mr., Int. 16, 24; Ep. Ill, 11 ; Ap. 373 n. Text (ai'istak), Dd. 48, 25, 38 78, ;
(mansar), Dd. 1, 7. Third night after death, Dd. 8, r; 13, 2; 20, 3; 81, 14. Thraetaona, king, Dd. 2, ion; 37, 13
;
97 n.
Three days
—
after a death,
48, ^o; 81, nights'
Dd. 28,
i
;
3-8, 10, 12-14.
Dd. 14,
account,
4,
5
28,5. after death,
Dd. 8,
20,2; 24,1-5; 25, 2; 72, II
;
16, 7 ; 4 1-5; 55, I, ;
78, 17 n.
punishment, Dd. 14, 6
n, 7
;
41, 8. Thrita, man, Ap. 369.
Dd. 92, 2 n. Time, unlimited, Dd. 37, 16. month, Dd. Tir, angel, Ap. 418
Tigris, river,
;
1, 5, 7.
2,
Tauirei;,
I,
;
king, 5.
(13;) 79,
;
— men, Dd. — wisdom, Dd. 37,
;
Ep.
4 n ; 78, (426.) Tap, demon, Dd. 37, 51Taromat, demon, Dd. 39, 28 n;
Tanapuhar
II,iii,
;
;
9n, 13
35; 65,
Ap. 42 1. 4; 21, 9; 23, 6; 31, 8; 32, 12; 37, 50, 131, 132; 44, 20, 22; 86, 8; Ap. 420. Source of all seeds, Dd, 92, 3. Spear, meas., Dd. 21, 5 Ap. 395. Spell, Dd. 40, 5 n, 9 n 79, i n, 8 n Ap. 448 n, 449 n. Spendarmafl', angel, Dd. 48, i n 64, 6 n 94, 2 App. (393,) 396, 401, 402, 415, 416, 437, 444; day and month, Ep. I, xi, 12. Spiegel, Prof., Ap. 431 n. Spirit of air, Dd. 28, 2, 5 30, 4 n n
6, V, II, 12, viii, 5
Souls,
i,
Takhmorup,
42, 2,6; 44,22; 46,2; 52,3; 72, II n, 12; 75, 5; 82, 4, 5; 85, 7; 86, 5; 94, 6, 11; Ep. I, 4, 5,
n
8
;
;
;
i,
Dd. 90,
;
n, 372, 373high-priest, Int. 13;
Supreme
4,
15; II, ii, 7; HI, 7. Soul, Dd. 3, 8 9, i, 8, 4-6 5, 5 4; 12, 3, 4; 14, 6, 7; 15, 2; 16, 1-4; 23, 7; 24, 1-4, 5n; 25, 1-4; 27, 5, 6; 28, 2, 5, 7 31, I, 4, 7, 8, 15-17, 20; 32, 4, 16; 37, 79, 108; 38, 3; 41, 8; ;
nask. Int. 28
Ap. 370, 371
com.,
;
n; Ap. 443, 447?
17.
1,
;
PAHLAVI TEXTS.
476 Tutar, angel, Dd. 48, 32 n 93,
I,
7,
2,
Ap. 418
90,
;
3
n
;
10, II, 13, 15, 17;
n.
Tortoise, origin of, Ap. 419. Transliteration of Pahlavi, Int. 2022.
Tree of 90,
II,
tribe,
i,
Tur, Dd. 70^
— —
i
17, 18 n;
n.
Tughazghuz, Ep.
Dd.
seeds,
all 3
Int.
14, 25, 27
;
12, V, 3 n. 3 ; 90, 3 n.
Ap. 412,
i Bra,^ar-vakhsh, man, Dd. 72, Tfiran, land, Dd. 90, 6.
Turanians, Ap. 413 n. Tus, man, Dd. 36, 3 Ap. 371
8.
woman, Dd. 78, 2 n. Ukhshya^-ereta, apostle, Dd. 2, ro
;
Udai,
Dd. 2, 10 Unnatural intercourse, Dd. 72, apostle,
n.
n. r, 6,
74, 1-3 75, 1,^2, 5; 76, i; 77, I, 8-12. Upasnatee, Av., Ep. II, iii, 2, ix, 2. Urvakhshaya, man, Ap. 369, 370. Urvasna, Av., Ap. 446 n. Urvis lake, Dd. 37, 118 n. Ushi-darena m., Dd. 30, 2 n. Var/ak,
;
Vae the 37,
5
78,
;
2.
Dd. 72, 5 n. Dd. 30, 4
title,
Ep.
52;
II,
iii,
15,
viii, 5.
— the good, angel, Dd. 28,
2
n
;
30,
31, 4 n 36, 3 ; 44, 20 n. Vaeska, land, Ap. 371 n. Va^, see Inward prayer. Vahram, angel, Dd. 31, 7 n. Vahram-sha.a', priest, Ep. I, iii, ion. Varahran, angel, Dd. 31, 7 fire of, ^
(4
;)
;
;
Dd. 48, 34
n
n, 39
81, 18
;
;
90,
2 n, 6 n.
;
16.
Vizarash, demon, Dd. 30, 4 n 32, 37, 44; Ep. II, V, 13 n. 4, 7 Vohu-frydn fire, Dd. 17, 1 8 n 48, ;
;
;
34 n.
Vohu-gaona, scent, Ap. 446 n. kereti, scent, Ap. 446 n. Vohuman, angel, Dd. 3, 13, 14,
—
16,
17; 7, 7; 14, 2; 31,5, 11; 40, 2 48, I n 72, ion; 94, i n Ep. I, iii, i; Ap. 415, 443; man, Ap. 393. Vohijman's garment, Dd. 39, 19; 40, 2 n 48, 9. Vorubarjt, region, Dd. 36, 5. ;
;
;
Voru^i^arjt, region, Dd. 36, 5. Vouru-nenio, man, Dd. 36, 4 n. savo, man, Dd. 36, 4 n.
—
Weevil, origin of, Ap. 419. Westergaard, Prof., Int. 15, 29 48, 25 n Cor. 479. Whirlwinds, Dd. 93, 7-9.
;
Dd.
;
Vareda<^-gadman, man, Dd. 36, 4, 5. Ya.vQ&d.d-h'va.reno, man, Dd. 36, 4 n. Vareno, demon, Dd. 37, 44 94, 2. Vareshava, man, Ap. 370. Varjtmansar nask, Ap. 371 n, 394. Vendida^/, book, Dd. 45, 6 n 47, I n 71, 2 n, 3 n 78, 1 3 n Ep. I, iv, 13 n; Ap. 372 n, 453 service, Dd. 48, 26 n Ep. I, vii, 10, 12, 13 II, ix, 10 n Ap. See Quotations. 447> 451Pahlavi, Int. 28, 29 Ep. I, iv, ;
;
;
;
;
;
;
;
—
;
;
;
bad, demon, 44,
—
;
woman, Dd. 72,
Vadhaghana,
Vi^irkarfl'-i Dinik, book, Ap. 414. Vikaya, Av., Ep. I, vi, 6 II, ii, 7. Vipini^ak, Dd. 72, 7. Viptak, Dd. 72, 6. Viraf, priest, Ap. 397, 398. Vispara^, book, Dd. 39, i n service, Dd. 45, 6; 81, 13. Vijtasp, king, Dd. 78, 2 n 90, 8 n Ap. 373", 380, 444; earth of, Ap. 436. See Kai-Vijtasp. yajt, book, Dd. 47, i n Pahlavi, Ap. 392 n. Vivangha, man, Dd. 37, 95 39, ;
n.
;
7,10-12; 73, 1-3
n.
;
;
Aurvaita-sang, man, 413-
— nemangh,
17 n, V, I n, 8 n Ap. 394, 427 See Quotations. VendidiW sadah, book, Ap. 372 n. Verethraghna, angel, Dd. 31, 7 n. Vejko, land, Ap. 371. Vevan, man, Dd. 36, 3. Vibazu, meas., Ap. 432 n, 447. Vida^afsh, region, Dd. 36, 5. Vidbirisd, man, Dd. 48, 33.
Wide-formed ocean, Dd.
;
;
;
;
;
;
;
;
;
372, 376, 377-
;
;
17, 18 n
See Ocean. 92, 2, 5. Wife, only child, Dd. 54, 1 3 n privileged, Dd. 54, 9, 13 n 55, 2 56, 2,8; 58, 3 62, 3, 4 81, serving, Dd. 56, 4 n, 7. 4 Will (testament), Dd. 54, 9 62, 3. Wind, angel, Ap. 372 n demon, Ap. Wine-drinking, Dd. 50, selling, Dd. 50, 1-4.
—
3
;
51, i-i
i.
INDEX. Wisdom, acquired and
Za^-sparam, priest. Int. 13-16, 25-27; Ep. I, o, i, 2 n, ii, iv, 7 n, 8n,v, I n, 5n, 7 n, x, 13 n, xi, 3 n, 10 n; II, o, i,
instinctive,
n Ap. 409, Witchcraft, Ap. 417, 430, Witches, Dd. 24, 5 37, 55, 56 39, 11; Ap. 384, 418-420, 424,
Dd. 40,
3
;
;
I
477
12 n,
7 n,
Wives, five kinds, Dd. 54, 9 n. Ap. 384, 420, Wizards, Dd. 72, 8
n; III,
Dd. 14,
7
33,
;
3
;
(10,)
;
II n,
dressed by Avesta 5 n ;
12
Dd.
1,
23n;
2,
48,
16,
4, 6;
;
Dd. 72,
evil spirit, of,
Ap. 447
;
blessed
Dd. 48, 30; Dd. 21, 2n;
(yajto-fravahar), his early home,
;
law^ origin, Dd. 48, 16; Ep. II, iv, I, 2; perfect (pashum), Ep. II, ix, 15; III, 23; preaches, Ap. 412, 413; sees righteous, Dd. 37, 36 Keresasp, Ap. 371-373) 379381 ; slain, Dd. 72, 8 n; talks with Auharmazfl', Dd. 7, 7 Ep. II, i, 10; 1, iii, 8, vii, 10-12 ; Ap. 381,415-417, 419-433,431, the Spitaman, 436, 437, 455 Dd. 4, 4 19, 3 36, (2 ;) 37, 43; 39, 19, 23; 94, 14; Ep. I, iv, 3,x, 9; II, vi, 2, ix, 14; III, 22; Ap. 379, 380 n, 432. supreme, Ep. 1, iv, 11. the club-footed, priest. Int. 26 Ep. II, i, 13.
his of,
tions.
— haptanghaiti, Ap. 371 — Pahlavi, Ap. 394, 428.
n.
See Quo-
;
tations.
Yajt6, see Ceremony. Yatha-ahu-vairyo formula, Ap. 37 1 n, 386 n, 448,454. SeeAhunavar. Yaziakar^, king, Int. 14; Ep. Ill,
;
21.
Yaz^an, see Angels, Sacred beings.
— panak, man,
Int. 25
;
Ep.
;
I, xi, 6,
;
10.
Yazijn, see Ceremonial. YeNhe-hatam formula, Ap. 371 n. Yim, king, Dd.2, 10; 86,2; 37, 35, 80, 94 n, 95; 39, 16, 22,23, 28; 65, 5; Ap. 418, 419; his enclosure, Dd. 37, 95Yimak, queen, Ap. 418, 419. Yojto, chief, Dd. 90, 3, 8n; Ap.
411 n.
Yudan-Yim, i;
Ap.
30; 94, 14; Ep. II, i, 14, V, 11; Ap. 369, 386, 410, 444 n; ad-
Takhmdyujad, chief, Dd. 90, 3, 8 n. Yasna, book, Dd. 39, i n Ap. 384n rite, Dd. 45, 6 n; 48, 26 n; Ep. II, ix, 10 n. See Quota-
1,
14 n, ;
;
of death, Dd. 41, 3, 5 42, 6; 57, 2,4; 76,2; Ep. Ill, 19; Ap. 392, 408, 417, 424, 426.
;
17
Zairi;^,demon,Dd.37,52; Ep. I,x,9. Zand, Dd. 1, 7; 45, (2;) 66, 1, 3; Ep. I, iv, II II, iii, 14 n, ix, 10. ZaratQjt, apostle,
Worthy
3 n, 2,
3 n, 2 n,
394, 455-
;
424. Worst existence,
n, v,
i
ii,
vii, 2 n, ix, 8
428.
19, 6 n,
priest. Int. 13
94, 13; Ep.
vii, 5, xi,
12
o, I, 2, 21.
;
;
I, o,
Dd. 0; iii,
II, o, ix, 12
;
10,
III,
— —
;
;
Zaremeya, month,
Int. 34
;
Dd. 31,
14.
Zarman, demon, Dd, 37, 44, 52. Zindah-ravan rites, Dd. 81, 1 n. Zor, see Holy-water. Zoroastrian religion, Int. 14. Zoroastrians, Int. 14. Zoto, see Priest, officiating.
CORRECTIONS, P. 66, line 15
;
P. 108, lines
I,
p. 67,
1.
7
;
for
'
Mitro read '
for 'the Supreme Being'
3,
(yedato),' and cancel note
'
Mitro.'
and 'the Being' read 'God
i.
Malkos has also been read Markus and traced to Av. mahrkujo (see Fragment VIII, 2 in Westergaard's ZendAvesta, p. 334), which appears to be the title of some demon, regarding whom very little can be ascertained from the text that
P. 109, note
2,
add
'
mentions him.' P. 143, 27
The to the
12
1.
;
145,
;
346,
1.
24
1.
;
6
150, note 6
;
for
;
252,
1.
6
;
289, note 2
318,
;
26,
11.
Atur' and Aturo' read Atur' and Aturo.'
'
'
'
'
following emendations depend upon the meaning to be attached
word vaspoharak, or vaspuharak, 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 vikhy at imat in
The
ba is Pahl, levatman, and that vaspiihar appears to be the correct form of the word v as pur, which explains the Huz. barb eta, literally 'son of the house' in the Pahlavi Farhang (p. 9, ed. H.) the latter word having been the highest Sanskrit,
objections to this etymology are that Pers.
aa;ak (not va), which
is
nearly always replaced by Huz.
;
title
of the Persian nobility, probably confined to the heads of seven
und Araber zur Zeit der Such nobles are called barbetan in the Haline 6, and vaspQharakan in the Naqj-i Rustam they may perhaps be styled 'princes,' and their title,
families (see Noldeke's Geschichte der Perser
Sasaniden, pp. 71, 501).
^labad inscription, inscription, line 6
;
vaspuhar, may be traced to the ancient Persian equivalent of Av. viso
puthra (Vend. VII, 114), literally 'son of the village or borough.' may be noted, however, that the word 'sphere' does really occur
It
word aspiharakanikiha,
'as
a form very similar to this
title, in
regards the spheres,' in Dd. 69,
the
in
4.
who are the more princely (vaspuharakaniktar) producers of the renovation are said to be
P. 78,
11.
seven
1
1-
.
.
1
3,
read 'But those
.'
P. 91,11. II, 12, read
contented.'
'.
.
.
and he made the princes (vaspuharakaniha)
CORRECTIONS.
480 P. 172,
11.
26, 27,
read
'
a minder of the princes of the religion (din-
.
.
.
vaspuharakano), the P. 262,
11.
15, 16,
read
'.
angels,
.and
.
.' and ivHh pure thoughts position is most princely (vaspu.
.
its
harakaniktar).' P. 281,
11.
17,
18,
'On account
read
of the princeliness (vaspuhara-
.' kanih) of the good people of Khvaniras the princes (vaspQapplauding I am more read 11. P. 289, 14, 15, .
'
.
.
.
.
harakano-zahtar) about the property of P. 306,
11.
more
23, 24,
read
tbe custom
kantar).'
'
... to keep
of his
own
the profession
in use the equal
superiors
.' .
.
measure w/^/V^
ij
(nafjman vaspuhara-
TRANSLITERATION OF ORIENTAL ALPHABETS,
481
en
^ ^
'
'
n
'n
*-5
Fi
D D
^
If
:\,
:»
«
rr
% c
'O
-
-
iJoJ-U
«
—
UtxJ-kJ
:
L)'>^
^
PT
<2^
|w
P^
|u/
^
^
V)
09
o w O u
-4-3
H Z
;g
bD -gj
o-
e3
.-(
(M
U-oJ
kd
^3 a>aj
1^
eo
^
.
c
n_
^v
;:§
»o
3
-^
-£3
Ji
IF
IP n?
-«
:S
M!" Dr
^'^
482
i
TRANSLITERATION OF ORIENTAL ALPHABETS
FOR THE SACRED BOOKS OF THE EAST.
^-^
a
rn CI
-a
-JJ
-a
^
n n
3>
*>
^
Qw
»0
'
-•^
*^
h>
'
483
|W
tV9
^
-^
f^
8
8-
t^
5)
1
•s
1
P-
^ «J
J3 to
P
^}
tj>
fa-
»
C- '-
^
6
&
I
-^ ^
?c3
!»•
*|P
<«
>
£4
M
^
© o c3
o CO © a I—* m CD
OS
o
eS
c3
eC
'O
(I
i
'a,
Hi
bfl
O
fl
a
c3 (U
c3
12;
£2w CO
eS
C
-ri
3 c
3 C
Eh
Eh
(U
02
02
c3
o3
o o >
=3
•,=1
n
o3
c8
03
05
3
P
484
s a
U
TRANSLITERATION OF ORIENTAL ALPHABETS.
October, 18S2.
A SELECTION OF
BOOKS PUBLISHED FOR THE UNIVERSITY BY
HENRY FHOWDE, AT THE OXFORD UNIVERSITY PRESS WAREHOUSE, 7
PATERNOSTER. ROW, LONDON. ALSO TO BE HAD AT THE
CLARENDON PRESS DEPOSITORY, OXFORD.
LEXICONS, GRAMMARS,
&c.
(See also Clarendon Press Series, pp. 21, 24.)
A A
Greek-English Lexicon, by Henry George Liddell, D.D.,
and Robert Scott, D.D.
Augmented.
1870. 4to. cloth,
copious Greek-English from the best
A
Sixth Edition, Revised and
il. i6s,
Vocabulary, compiled
1850. 24mo. boixnd,
authorities.
Practical Introduction by H. W. Chandler, M.A.
to
3s.
Greek Accentuation,
Second Edition.
1881.
8vo.
cloth,
Latin Dictionary founded on Andrews'
edi-
I OS. 6(f.
A
,
tion of Freund's Lalin Dictionary, revised, enlaij^ed.
and
in great
part rewritten by Charlton T. Lewis, Ph.D., and Charles Short, LL.D., Professor of Latin in Columbia College, New York. 1879. 4to. cloth, i/. 5s.
The Book of Hebrezv Roots, by
Abu
'1-Walid
ibn Janah, otherwise called Rabbi Yonah. Now first edited, with an Appendix, by Ad. Neubauer. 1875. 4to. cloth, 2/. 7s. 60?.
Marwan
[9]
B
CLARENDON
A
PRESS, OXFORD.
Treatise on the use of the Tenses in Hebrew. Second Edition, Revised and Enlarged. S. R. Driver, M.A. 1881. Extra fcap. 8vo. clotli, 7s. (>d.
By
Hebrew Accentuation of Psalms, By William Wickes, D.D.
/ob.
Thesaurzcs Syriacus Bernstein,
Lorsbach,
:
1881.
Proverbs, ana
Demy
8vo.
stiff
cover, 55.
collegerunt Ouatremere,
Arnoldi,
Field
:
edidit
R. Payne Smith,
S.T.P.R. Fasc. I-V. 1868-79 sm. fol. each, \l. is. Vol I, containing Fasc. I-V. sm. fol. cloth,
5Z. 5s.
A Practical Grammar of the Sanskrit Language, arranged with reference to the Classical Languages of Europe, for the use of English Students, by Monier Williams, M.A., Boden Fourth Edition, 1877. Svo. cloth, 15s. Professor of Sanskrit.
A Sanskrit-English Dictionary,
Etymologically
and Philologically arranged, with special reference to Greek, Latin, German, Anglo-Saxon, English, and other cognate Indo European By Monier Williams, M.A., Boden Professor of SanI>anguages. skrit.
1872. 4to. cloth,
Nalopdkhydnam.
4/. 14s. 6(/.
Story of Nala, an Episode
of the Maha-Bharata: the Sanskrit text, with a copious Vocabulary, and an improved version of Dean Milman's Translation, by Monier Williams, M.A. Second Edition, Revised and Improved. 1879. Svo. cloth, 15s.
Sakuntald.
A
Sanskrit Drama,
Edited by Monier Williams, M.A.
in seven Acts. Second Edition, 1876. Svo.
cloth, 2 IS.
An
Anglo-Saxon Dictionary based on the MS. ,
Collections of the late Joseph Bosworlh, D.D., Professor of AngloSaxon, Oxford. Edited and enlarged by Prof. T. N. Toller, M.A., Owens College, Manchester. (To be completed in four parts). Parts I and II. 4to. 15s. each. Just PublisJicd.
An
Icelandic-English Dictionary, based on the
Enlarged and comcollections of the late Richard Cleasby. With an Introduction, and Life of by G. Vigfusson. Richard Cleasby, by G. Webbe Dasent, D.C.L. 1S74 4to. cloth,
MS.
pleted Zl.
p.
CLARENDON PRESS, OXFORD.
A
List of English ivhich
is
Woi'-ds the
Etymology of
illustrated by comparison with Icelandic.
Prepared
By W. W.
form of an Appendix to the above.
Skeat,
in the
M.A.,
stitched, 2s.
A
Handbook of I
and
II,
the Chinese Language. Parts Grammar and Chrestomathy. By James Summers.
1863. 8vo. half bound,
An
\l. 8s.
Etymological Dictionaiy of tlu English
Language, arranged on an Historical Basis. By W. W. Skeat, M.A., Ebington and Bosworth Professor of Anglo-Saxon in the University of Cambridge. 18S2. 4to. cloth, 27.45. Part IV., completing the Work, lOs. 6d.
A
Concise
Etymological By W. W.
English Language.
Dictionary
Skeat,
M.A.
of Crown
1882.
the 8vo.
cloth, 5s. 6d.
GREEK
CLASSICS, &c.
Heracliti Ephesii Reliquiae.
Recensuit
I.
By-
M.A.
Appendicis loco additae sunt Diogenis Laertii Vita Heracliti, Particulae Hippocralei De Diaeta Libri Primi, Epistolae
water,
Heracliteae.
Homsr:
A
1877. 8vo. cloth, price 6s.
Complete Concordance
to the
Odys-
to which is added a Concordance to sey and Hymns of Homer the Parallel Passages in the Iliad, Odyssey, and Hymns. By Henry Dunbar, M.D., Member of the General Council, University of Edinburgh. 1880. 410. cloth, il. is. ;
Plato
:
The Apology, with a revised Text and
English Notes, and a Digest of Platonic Idioms, by James Riddeli,
M.A.
1878. 8vo. cloth,
8s. 6c?.
Plato: Philebus, with a revised Text and Notes, by
Plato
:
Edward
Poste,
Sophistes
M.A.
and
i860. 8vo. cloth,
Politiciis,
7s.
Enghsh
dd.
with a revised
Text and English Notes, by L. Campbell, M.A,
1866.
8vo.
cloth, 185.
Plato:
Theaetctns, with
a revised Text and New Edition in the Press.
English Notes, by L. Campbell, M.A.
B 2
:
CLARENDON PRESS, OXFORD. Plato:
The
Dialo^7tes^ translated into English,
with Analyses and Introductions, by B. Jowett, M.A., Regius Professor of Greek. A new Edition in 5 volumes, medium 8vo. 3/. IDS.
1875. cloth,
Plato:
The
English,
RepiLblic, translated into
with an Analysis and Introduction, by B. Jowett, M.A. Svo. cloth,
Plato
:
Medium
1 2s. 6rf.
hidex
to.
Compiled
for
the
Second By
Edition of Professor Jowett's Translation of the Dialogues. Evelyn Abbott, M.A. 1875. Svo. paper covers, 2s. dd.
Thucydides : Translated into English, with Introduction, Marginal Analysis, Notes, and Indices. M.A., Regius Professor of Greek. 2 vols. 1881. cloth,
By B. Jowett, Medium 8vo.
\l. 12;:.
THE HOLY SCRIPTURES, The Holy Bible
&c.
in the earliest E7is;lish Versions,
the Latin Vulgate by John Wycliffe and his followers edited by the Rev. J. Forshall and Sir F. Madden. 4 vols. 1S50.
made from
Royal
4to. cloth, 3^ 3s.
Also reprinted from the above, with Introduction and Glossary by W. W. Skeat, M.A.
The
New
Testament in English, according to
John Wycliffe, about a.d. 1380, and Revised by John Purvey, about a.d. 1388. Extra fcap. 8vo. cloth, 6s. the Version by
The Books of yob, Psalms, Proverbs, Eccleand
Song of Solomon: according
to the Wycliffite Version Hereford, about a.d. 1381, and Revised by John Purvey, about a.d. 1388. Extra fcap. 8vo. cloth, 3s. 6d.
siastes,
the
made by Nicholas de
The Holy Bible: an exact
reprint,
page for
page, of the Authorized Version published in the year Demy 4to. half bound, iZ. is.
Veins
1611.
Testamcntum ex Versione Septuaginta
Interpretiim secundum exemplar Vaticanum Romae editum. Accedit Tomi III. Editio Altera. potior varietas Codicis Alexandrini.
i8mo. cloth,
1 8s,
CLARENDON PRESS, OXFORD. Hcxaplorum quae supersunt
Orio^enis
Veterum Interpretum Graecorum Fragmenta. 4to. cloth,
sive,
;
lotum Vetus Testamentum
in
Edidit Fridericus Field,
A.M.
2
vols.
1867-1S74.
5/. 5s.
Libri Psalmorzmi Versio antiqua Latina, cum Paraphrasi Anglo-Saxonica. 8vo. cloth, 10s.
Edidit B.
Thorpe, F.A.S.
1S35.
6fl?.
Libri PsalfnorinnV ^r^\o MS.
in
2Si'C\Q^2i Gallica e Cod. Bodleiana adservato, una cum Versione Metrica
Bibl.
Monumentis
aiiisque
pervetustis.
Franciscus Michel, Phil. Doct.
The Psalms in Hebrew Crown
T/ie
8vo. cloth,
Nunc
primiuii desci'ipsit et edidit
i860. 8vo. cloth, los. dd.
zviihout points,
1879.
3s. 6c?.
Book of JVisdom
:
the
Greek Text, the
Latin Vulgate, and the Authorised English Version; with an Introduction, Critical Apparatus, and a Commentary. By William J. Deane, M.A., Oriel College, O.xford;. Rector of Ashen, Essex.
Small 4to.
cloth,
The Book of
12*-. 6c?.
A
Tobit.
Chaldee Text, from a
unique MS. in the Bodleian Library with other Rabbinical Texts, English Translations, and the Itala. Edited by Ad. Neubauer, M.A. ;
1878.
A
Crown
8vo. cloth, 63.
Coimnentajy on the Book of Proverbs.
Attri-
buted to Abraham Ibn Ezra. Edited from a Manuscript in the Bodleian Library by S. R. Driver, M.A. Cro\A'n Svo. paper cover, 3s. 6(/.
Horae Hebraicae et Tahmcdicae, a J. Lightfoot. A new Edition, by R. Gandell, M.A. 4 vols. 1859. Svo. cloth, l/. IS.
Novum
Tcstamcntimi Graece. Antiquissimorum
Codicum Textus
in ordine parallelo dispositi. Codicis Sinaitici. Edidit E. H. Hansell, S.T.B. Svo. half morocco, 7.1. 1 2s, 6i.
Novum lel
Testamentum Graece.
Accedit collatio
Tomi IIL
Accedunt
1864.
paral-
necnon vetus capitulorum nolatio et canones Eusebii. Edidit Carolus Lloyd, S. T. P. R., necuon Episcopus Oxoniensis. i8mo. cloth, 3s. S. Scripturae loca,
The same on writing paper,
M'ith large
margin, cloth,
los.
—
CLARENDON
PRESS, OXFORD. Graece juxta Exemplar
Novum Testamcnhim i8mo.
Millianum.
The same on
cloth, is. 6d.
-writing paper, with large margin, cloth,
Evangelia Sacra Graece.
The
Greek
9s.
fcap. 8vo. limp,
with
Testament,
15".
^d.
Readings
the
adopted by the Revisers of the Authorised Version Second Edition, with Marginal References. (i) Pica type. :
Demy (2) (3)
8vo. clcth, los.
Canon MiiratoriantLS Books of the
of the
6rf.
Long Primer type. Fcap. 8vo. cloth, 4s. 6cf. The same, on writing paper, with wide margin,
Facsimile of the Tregelles,
MS.
LL.D.
New
:
the earliest Catalogue
Testament.
in the
Edited with Notes and a at Milan, by S. P.
Ambvosian Library
1868. 4to. cloth, los. hd.
FATHERS OF THE CHURCH, St,
his Life
by William Bright, D.D.
1873.
Athanasius: Historical Writings, according to the Benedictine Text. With an Introduction by D.D. 1881. Crown 8vo. cloth, los. 6(f.
St.
&e.
Orations against the Arians,
Athanashts: With an Account of Crown 8vo. cloth, 9s.
St.
cloth, 15s.
Augustine
:
Select
William Bright,
Anti-Pelagian Treatises,
and the Acts of the Second Council of Orange. With an Introduction by William Bright, D.D. Crown 8vo. cloth, 9s.
The Canons of the First Four General Councils of Nicaea, Constantinople, Ephesus, and Chalcedon. 8vo. cloth,
1877,
Crown
2s. 6c?.
Notes on the Canons of the First Four General Councils, 5s. ^d.
By William
Bright,
D.D.
1882.
Crown
8vo. cloth,
CLARENDON
PRESS, OXFORD.
Cyrilli Archiepiscopi Alexandrini in A.M.
Edidit P. E. Pusey,
phctas.
Tomi
XII Pro-
1868. Svo. cloth,
II.
2I. 2S.
Cyrilli Archiepiscopi Alexandrini in
D. yoannis
Evangclmtn. Accedunt FrajTmenta Varia necnon Tractatus ad Tiberium Diaconiim Duo. Edidit post Aubertum P. E. Pusey,
Tomi
A.M.
1872. Svo.
III.
2/. 5s.
Cyrilli Archiepiscopi Alexandrini Co^nmentarii in Liicae Evangelhiin quae supersunt Syriace. E MSS. apud Mus. Britan. edidit R.
Payne Smith, A.M.
1858. 4to. cloth,
\l. 2s.
The same, translated by R. Payne Smith, M.A. 2 vols.
1859. Svo. cloth, 14s.
Ephrae7ni Syri,
Rabulae Episcopi Edesseni,
aliommque Opera
Balaei,
Selecta.
E
Codd. Syriacis MSS.
in
Museo J. J.
Britannico et Bibliotheca Bodleiana asservatis primus edidit Overbeck. 1S65. Svo. cloth, il. is.
Euscbius
Ecclesiastical History, according
the text of Burton, with an Introduction 1881. Crown Svo. cloth, 8s. 6cf.
Irenaeus:
by William
The Third Book of
St.
Bright,
to D.D.
Irenaetcs,
Bishop of Lyons, against Heresies. With short Notes and a Glossary by H. Deane, B.D., Fellow of St. John's College, Oxford. 1874.
Crown
Svo. cloth, 5s.
6t?.
Patrzi^n Apostolicorwn, S. Clementis Romani, quae supersunt. Edidit Guil. Jacobson, Fourth Edition, 1863. Svo. cloth, i/. is.
S. Ignatii, S. Polycarpi,
S.T.F.R.
Socrates
Tomi
II.
Ecclesiastical
History,
according to
the Text of Hussey, with an Introduction by William Bright, D.D. 1878. Crown Svo. cloth, 7s. dd.
ECCLESIASTICAL HISTORY, BIOGRAPHY, Baedae Historia
Ecclesiastica.
English Notes, by G. H. Moberly, M.A. IDs. (id.
&c.
Edited, with 18S1.
Crown
Svo. cloth.
CLARENDON
8
Bright
Chapters of Early English
W., D.D.).
(
PRESS, OXFORD.
1878. Svo. cloth, 12s.
Church History.
Btirnef s History of the Reformation of the Church of England. A new Edition. Carefully revised, and the Records collated with the 1865.
Svo. Price reduced to
Councils
and
originals,
by N. Pocock, M.A.
7 vols.
ll. los.
Ecclesiastical Docnnicnts relating
Edited, after Spelman and Wilkins, to Great Britain and Ireland. by A. W. Haddan, B.D., and W. Stubbs, M.A., Regius Professor 1869-71. Medium of Modern History, Oxford. Vols. I. and III. Svo. cloth, each
Vol.
II.
Part
Vol.11. Part Patrick.
Hammond Wester?!:
Glossary.
An Appendix
i/. is.
I.
11.
1873.
Medium
Svo. cloth, lOs. dd.
Church of Ireland; Memorials of
1878.
{C.
Eastern and
Liturgies,
E.).
and a Liturgical
Edited, with Introduction, Notes, 1878. Crown Svo. cloth, 10s. dd.
to the above.
1S79.
Crown
Ecclesiastical History.
William Cureton, M.A.
[In
Svo.^paper covers,
is.
6d.
The Third Part of
John, Bishop of EphesiLs. Ms
St.
Stiff covers, 3s. dd.
Now
Syriac]
1853. 4to. cloth,
\l.
first
edited
by
12s.
The same, translated by R. Payne Smith, M.A. i860. Svo. cloth, los.
Monumenta Ritualia
Ecclesiae Anglicanae.
The
occasional Offices of the Church of England according to the old use of Salisbury the Prymer in English, and other prayers and forms, with dissertations and notes. By William Maskell, M.A. Second Edition. 1S82. 3 vols. Svo. cloth, 2/. 10s.
The Ancient Liturgy of the Church of England, according to the uses of Saruni, York, Hereford, and Bangor, and the Roman Liturgy arranged in parallel columns, with preface and By William Maskell, MA. Third Edition. 1882. Svo. notes. cloth, 15s.
The Liturgy and Ritual of By
F. E. Warren, B.D., 1881. Svo. cloth, 14s.
The Lcofric Missal. the Press.
Fellow of
By
the Celtic Church. St.
the
John's College, O.xford.
same
Editor.
In
CLARENDON Records
of the
PRESS, OXFORD.
The
Reformation.
Divorce,
Mostly now for the first time printed from MSS. in Collected and arranged the British Museum and other libraries. by N. Pocock, M.A. 1870. 2 vols. 8vo. cloth, \l. i6s. 1527-1533.
Some Account of the Church
W).
Shirley {W.
Second Edition, 1874.
in the Apostolic Age.
fcap. Svo. cloth,
dd.
3s.
Sacrum
Rcgistruin
Stubbs (JV.),
A ngHcan2im.
An
attempt to exhibit the course of Episcopal Succession in England. 1858. small 4to. cloth, 8s. 6c/.
ENGLISH THEOLOGY. Btitlers Works, with an Index to the Analogy. 2 vols.
1874.
^'^°- cloth, IIS.
Butle7^'s
Sermons.
Butler
Analogy of Religion.
s
Svo. cloth,
^s.
6d.
Svo. cloth,
Hcurtleys Collection of Creeds.
^s. 6d.
1858.
Svo.
cloth, 6s. Gd.
Homilies Edited by
appointed J. Griffiths,
be
to
M.A.
read in Churches.
1859. 8vo. cloth, p. 6d.
Hooker s Works, with
his Life
ranged by John Keble, M.A.
by Walton,
Sixth Edition, 1874.
ar-
3 '^ols. Svo.
cloth, i/. lis. dd.
Hooker s Works ; the text Keble, M.A.
2 vols.
as arranged
by John
1S75. 8vo. cloth, iis.
Pearsons Exposition of
the
Creed.
Revised
and corrected by E. Burton, D.D. Sixth Edition, 1S77. Svo. I OS.
cloth,
dd.
Waterland's Review
of
the
Doctrine of the
Eucharist, with a Preface by the present Bishop of London.
Crown
S .0, cloth, 6s. dd.
1880.
.
CLARENDON PRESS, OXFORD.
10
Whcatly Prayer.
s Illustration of the Book A new Edition, 1846. 8vo. cloth, 5s.
A
Wyclif.
Catalogue of the Original
of John Wyclif, by
Select
Wyclif.
MA.
3 vols.
Wyclif. first
W. W.
Shirley,
D.D.
By Gotthard
Works
1865. 8vo. cloth,
English Works.
1871. Svo. cloth.
3s.
bd.
By T. Arnold,
Price reduced to
il. is.
With the Supplement now
Trialogus.
edited.
of Coinmoii
Lechler.
1869. Svo. cloth.
Price reduced
to 7s.
HISTORICAL AND DOCUMENTARY WORKS. British Ba^^rows, a Record of the Examination By William of Sepulchral Mounds in various parts of England. Greenwell, M.A., F.S.A. Together with Description of Figures of Skulls, General Remarks on Prehistoric Crania, and an Appendix by George Rolleston, M.D., F.R.S. 1877. Medium Svo. cloth, 25s.
A
Britton.
Treatise upon the
Common Lazv of
England, composed by order of King Edward I. The French Text carefully revised, with an English Translation, Introduction, and 2 vols. Notes, by F. M. Nichols, M.A. 1865. Royal Svo. cloth, \l. 1 6s.
Clarendons [Edw. Earl of) History Rebellion and Civil
Wars
in
England.
7 vols.
1
of
the
839. iSmo. cloth,
i/. I J.
Clarendon s {Edzv. Earl of) History of the Also his Life, written by Rebellion and Civil Wars in England. himself, in which is included a Continuation of his History of the Grand Rebellion. With copious Indexes. In one volume, royal Svo. 1842. cloth, i/. 2s.
Clintons Epitome of the Fasti Hellenici. Svo. cloth,
Clinton's
6s.
Epitome of
Svo. cloth,
7s.
1
85
1
Gd.
the Fasti
Romani.
1854.
CLARENDON Freeman s 8vo. cloth,
In Six Volumes.
Causes and Results.
its
ii
Norman
History of the
{E. A.)
Conquest of England ;
PRESS, OXFORD.
5/. 9s. 6(/.
Vols. I-II together,
3rcl edition,
1877.
Vol. Ill, 2nd edition, 1S74.
\l. is.
Vol. IV, 2nd edition, 1875.
\l. is.
Vol. V, 1876. Vol. VI.
Freeman {E.
i6s.
1/.
I/. IS.
M.
Index.
1879. ^vo. cloth, los.
A.).
The Reign of William Rttfus
and the Accession of Henry the
Gascoignes
First.
8vo. cloth,
2 vols.
i6s.
(" Liber
Dictionary
Theological
\l.
Veritatum ") Selected Passages, ilhistrating the condition of Church and State, 1403-1458. With an Introduction by James E. Thorold Rogers, M.P. Small 4to. cloth, los. 6d. :
Magna W.
Carta, a careful
Stubbs,
Edited by
Reprint.
M.A., Regius Professor of Modern History.
1879.
4to. stitched, is.
Passio et Aliimcnla Bcati Olavi. Edited from a Twelfth-Century MS. in the Library of Corpus Christi College, Oxford, with an Introduction and Notes, by Frederick Metcalfe, M.A. Small 4to. stiff cover, 6s.
Olaf.
Protests of the Lords,
including those which
have been expunged, from 1624 to 1874; with Historical Introductions. Edited by James E. Thorold Rogers, M.A. 1875. 3 vols. 8vo. cloth,
2I. 2s.
Rogers s History of Agriculture and Prices in England,
a.d.
1259-1793.
Vols. I and II (1259-1400). 1866. 8vo. cloth,
Vols. Ill and
IV (1401-1582).
2I. 2s.
1882. 8vo. cloth,
2/. los.
StitrhLno-a Sam, includino- the Islendino^a Sa^a Edited by Dr. of Lawman Sturla Thordsson and other works. Gudbrand Vigfusson.
Two of
the
In
Saxon
2
vols.
1878. 8vo. cloth,
Chronicles parallel,
Supplementary Extracts from the Others. duction, Notes, and a Glossarial Index, by 8vo. cloth,
1 6s.
2/. 2s.
Edited, J.
Earle,
with
with ^Intro-
M.A.
1865.
CLARENDON PRESS, OXFORD.
12
Statu ta Universitatis Oxoniensis.
1882.
8vo.
cloth, 5s.
The Sttidcnf s Handbook Colleges cloth, 2s.
of Oxford. 6d.
to
the University
and
Extra fcap.
8vo.
Sixth Edition.
1881.
MATHEMATICS, PHYSICAL SCIENCE,
&c.
Astronomical Observations made at the University Observatory, Oxford, under the direction of C. Pritchard,
M. A. Savilian Professor of Astronomy. paper covers, 3s. dd.
No.
,
i.
Treatise on Infinitesiinal Calctdns. lomew Price, M.A., Vol.
I.
1878. Royal Svo.
By
Bartho-
F.R.S., Professor of Natural Philosophy, Oxford.
Differential Calculus.
Second Edition, Svo.
cloth, 14s.
6c?.
Vol. II. Integral Calculus, Calculus of Variations, and Differential Equations. Second Edition, 1865. Svo. cloth, i8s.
Vol. III.
Dynamics of a Material
Statics, including Attractions;
Particle.
Second Edition, 1868. Svo.
cloth, i6s.
Vol. IV. Dynamics of Material Systems together with a chapter on Theoretical Dynamics, by W. F. Donkin, M.A., F.R.S. 1862. ;
Svo. cloth, i6s.
Rigait d' s Correspondence of
Scientific
Men
of
the 17th Century, with Talile of Contents by A. de Morgan, and Index by the Rev. J. Rigaud, MA., Fellow of Magdalen College, Oxford. 2 vols. 1841-1862. Svo. cloth, i8s. 6c?.
By John
Vesuvius.
Philhps,
Professor of Geology, Oxford.
of Oxford and
Geology Thames.
Synopsis
By
the
2s.
same Author.
of the
Oxford Museum. cloth,
1S69.
M.A.,
Crown
the
F.R.S.,
Svo. cloth, 105.
Valley
6cf.
of
the
in
the
1871. Svo. cloth, 21s.
Pathological
Series
By H. W, Acland, M.D.,
F.R.S.,
1867. Svo.
Gd.
Thesaurus Entomologicus Hopcianiis, or a Description of the rarest Insects in the Collection given to the University by the Rev. William Hope. By J. O. We:,twood, M.A., F.L.S. \Vith 40 Plates. 1874. Small folio, half morocco, 7/. ics.
Text-Book of Botany, Morphological and PhyBy Dr. Julius Sachs, Professor of Botany in the University of Wiirzburg. Neiu Edition. Translated by S. H. Vines, M.A. Royal Svo. 1/. lis. 6i. Just Published, siological.
A
CLARENDON
PRESS, OXFORD.
13
yohannes Milller on Certain Variations in
the
Vocal Organs of the Passeres that have hitherto escaped notice. Translated by F. J- Bell. B.A., and edited with an Appendix, by 1878. 4to. paper A. H. Garrod, M.A., F.R.S. With Plates. covers, 7s.
615?.
MISCELLAliTEOUS.
Novum Orgamim,
Bacon's
lish notes,
by G.
W.
Kifchin,
Edited, with Eng-
M.A.
1855. 8vo. cloth, 9s. 6d.
Translated by G.
Bacon's Noviun Organitm. W.
Kitchin,
M.A.
The Works of Bishop of Cloyne
1855. 8vo. cloth,
9s.
6fi?.
(See also p. 37.)
Georo-e Berkeley, D.D., formerly including many of his writings hitherto un-
;
published. With Prefaces, Annotations, and an Account of his Life and Philosophy, by Alexander Campbell Fraser, M.A. 4 vols. 1871. 8vo. cloth, 2I. 18s.
The
Life, Letters,
&c.
i
See also
vol. cloth, i6s.
p. 37.
The Logic of Hegel ; translated from the Encyclopaedia of the Philosophical Sciences. With Prolegomena by William Wallace, M.A. 1874. 8vo. cloth, 14s.
A
SmitJis Wealth of Natioits. with Notes, by J. E. Thorold Rogers, M.A.
A
new
2 vols.
Course of Lecttires on Art, delivered before the University of Oxford in Hilary Term, 1870, by M.A., Blade Professor of Fine Art. Svo. cloth, 65.
Aspects of Poetry at
;
John Ruskin,
being Lectures delivered
Oxford by John Campbell Shairp, LL.D., Professor of Poetry,
Oxford.
A
Edition,
1880. cloth, 21s.
Crown
Svo. cloth, los. dd.
Critical Account of the
Drawings by Michel
and Raffaello i?t the University 1870. Crown Svo. C. Robinson, F.S.A.
Attgelo
Galleries,
Oxford.
By
J.
cloth, 4s.
Catalogue of the Castellani Collection of Antiqvities in the University Galleries,
F.R.S.
Crown
Svo.
stiff
cover,
Oxford, is.
By W.
S.
W. Vaux,
M.A.,
CLARENDON
14
%\)t ^ncrctr
PRESS, OXFORD.
%m\\%
of
lEast.
tfie
Translated by various Oriental Scholars, and edited by F. Max Muller. Vol.
The Upanishads.
I.
by
[Translated
F.
Max
Miiller] Part I. The A7;andogya-upanishad, The Talavakaraupanishad. The Aitaieya-ara«yaka, The Kaushitaki-brahmawaupanishad, and The Va^asaneyi-sawhila-upanishad. 8vo. cloth, lOS. dd.
Vol.
II.
The Sacred Lazvs of
the Ajyas, as taught Gautama, VasishMa, and Baudhayana. Georg Biihler.] Part I, Apastamba and
in the Scliools of Apastamba,
[Translated by
Gautama.
Prof.
8vo. cloth, los.
6c?.
The Texts
The Sacred Books of China.
Vol. III.
of Confucianism. [Translated by James Legge.] Part I. The Slrii King, The Religious portions of the Shih King, and The Hsiao King. 8vo. cloth, 1 2s. 6c?.
Vol.
The
IV.
Darmesteter.
by
Translated
Vendiddd.
James
8vo. cloth, los. 6^.
Vol. V. TJie Bztndahis, BaJiinan Vas/, and ShayastId-Shayast. Pahlavi Texts, Part 8vo. cloth, I2S. 6(i.
VI and IX.
Vols.
The
I.
Translated by E.
W.
Parts
and
Qiir'an.
Translated by Professor E. H. Palmer.
Vol. VII.
TJie Institutes by Professor Julius Jolly. Svo.
The
Vol. VIII.
8vo. cloth,
cloth, los. Gd.
Bhagavadgttd,
Sanatsiigdtiya,
Translated by Kashinath Trimbak Telang.
Aniigitd.
II.
2 is.
Translated
Vishnu.
of
I
West.
and
Svo. cloth,
I OS. (id.
Vol. X. The DJiamniapada, translated
Max
by
Professor
Muller and The SiiUa Nipdta, translated by Professor being Canonical Books of the Buddhists. 8vo. cloth, FausboU
E.
;
;
I OS.
dd.
Vol. XI. The MaJidparinibbdna Sutta, The Tcvigga Sutta, Sutta.
The Alahasiidassana Stttta, The Dhainiiia-Y,.akkappavaflaiia Translated by T. W. Rhys Davids. Svo. cloth, \ Oi. dd.
XII. TJie Satapatha-Brdhmana. by Professor Eggeling. Vol.1. Svo cloth, I2s.
Translated
Vol.
Vol. XIII. The Pdtimokkha. Rhys Davids. Oldenberc.
6c?.
Translated by T.
The Mahavagga, Part
I.
W.
Translated by Dr. H.
—
:
CLARENDON Vol.
PRESS, OXFORD.
15
XVI. The Yi King, with an Appendix on the
Philosophy of the Scholars of the Sung dynasty, professedly derived from the Yi. Translated by James Legge.
The following Volumes
Vol.
XIV.
TJie
Vol.
XV.
T/ie
Sacred
are in the Press
:
Laws of
ike Arjas, as taught in the Schools of Vasish//;a and Baudhayana. Translated by Professor Georg Biihler.
Max
by F.
Vol.
Upanishads,
XVII.
TJie
Translated
II.
Mahdvagga, and Y^nllavagga.
Translated by T.
II.
Part
Muller.
Vol. XVIII.
TJie
W. Rhys Davids and
Part
Dr. H. Oldenberg.
Dddistdn-t Dinik, and Epistles of exts, I'art II. Translated by E. W. West.
MdiiHskihar. Pahlavi
Vol.
XIX. The
Fo-sho-Jiing-tsaii-king.
Translated by
Samuel Beal.
Vol.
XX. The Vdyu-Purawa.
Translated by Professor
Bhandarkar, of Elphinstone College, Bombay.
Vol.
XXI. The
Saddharina-pundai'tka. Translated by
Professor Kern.
Vol.
XXII.
The Akdrdiiga-Stltra.
Translated by
Professor Jacobi.
^ntcbota (I^xonttnsta Classical
The
Vol. I. Part I. English Alaniiscripts of the Nicoinaclican Ethics, described in relation to Bekker's Manuscripts and other Sources. By J. A. Stewart, M.A., Classical Lecturer, Christ Church. Small 4to. 3s. dd. Series.
Mar-
Classical
Series. Vol. I. Part II. Nonius de Compendioia Doctrina, Harleian MS. 2719. Collated H. Onions, M.A., Senior Student of Christ Church. Small
cel/us,
by
J.
4to. 3s.
Semitic
del.
Vol.
Series.
I.
Part
I.
Commentary on
Ezra andNeheniiah. By Rabbi Saadiah. Edited by H. M.A., Exeter College, Oxford.
Aryan
Vol.
Series.
from Japan.
Mediaeval
and
Part
I.
Edited by F.
Small 410.
Max
Modern
I.
Muller.
Series.
J.
Matthews,
3s. dd.
Buddhist Small
Texts
4to. 3s. dd.
Vol.
I.
Part
I.
A
Sinoiioina Bartholonci ; Glossary from a Fourteenth-Century MS. in the Library of Pembroke College, Oxford. Edited by
L. G. 3s. dd.
Mowat,
M A.,
J.
Fellow of Pembroke College.
Small 410.
CLARENDON PRESS, OXFORD.
i6
%u^^ Serbs
ClaxtixiroiT
The
Delegates of the Clarendon Press having undertaken
the publication of a series of works, chiefly educational, and entitled the Clarendon
|lrxss
%tnt^y have published, or have
in preparation, the following.
Those to which prices are attached are already published
;
the
others are in preparation.
I.
A
ENGLISH.
By Marie Eichens
First Reading Book. Berlin covers,
;
and edited by Anne
J.
of stiff
ifd.
Oxford Reading Book, Part Extra fcap. 8vo.
Children.
stiff
covers,
I.
Extra fcap. 8vo.
stiff
covers,
For
Little
6c?.
Oxford Reading Book, Part Classes.
Extra fcap. 8vo.
Clough.
II.
For Junior
(>d.
An Elementary English Grammar
and Exercise
Book. By O. W. Tancock, M.A., Head Master of Norwich School. Second Edition. Extra fcap. 8vo. cloth, is. dd.
An
English
Grammar and Reading
Book, for
Low^er Forms in Classical Schools. By O. W. Tancock, M.A., Head Master of Norwich School. Third Edition. Extra fcap. Svo. cloth,
3s.
dd.
Typical Selections from the
best
English Writers,
with Introductory Notices. Second Edition. Extra fcap. Svo. cloth, 3s. 6(f. each. Vol.
J.
Latimer to Berkeley.
The Philology of
the
In
Two
Volumes.
Vol. II. Pope to Macaulay.
English Tongue.
By
J.
Earle, M.A., formerly Fellow of Oriel College, and Professor of Extra fcap. Svo. cloth, Third Edition. Anglo-Saxon, Oxford. 7s.
bd.
;
PRESS, OXFORD.
CLARENDON
A
the Beo;inner in
Book for
17
A nglo-Saxon.
Extra fcap. 8vo. cloth,
Edition.
2s.
An Aiio^io-Saxon Reader.
By Second
John Earle, M.A., Professor of Anglo-Saxon, Oxford. dd.
In Prose and Verse.
With Grammatical Introduction, Notes, and Glossary. By Henry Sweet, M.A. Third Edition. Extra fcap. 8vo. cloth, 8s. td.
An Ano;lo-Saxon Primer, imtJi Grammar, Notes, By
and Glossary.
The Oi^nmlum
Extra fcap. Svo. cloth,
the same Author.
6d.
with the Notes and Glossary
;
Edited by Rev. R. Holt, M.A. Extra fcap. Svo. cloth, 21s. of Dr. R.
2s.
A New
Specimens of Early English.
2 vols.
1878.
M. White.
and Re-
With Introduction, Notes, and Glossarial Index. vised Edition, By R. Morris, LL.D., and W. W. Slieat, M.A. Part
English Homilies to King Horn Extra fcap. Svo. cloth, 9s.
From Old
I.
to A.D. 1300).
Part
II.
From Robert
A.D. 1393).
Specimens A.D. 1.S79).
W. W.
Gower (a.d. 1298 to Extra fcap. Svo. cloth, 'ji.6d.
of Gloucester to
Second Edition.
of English to the
'Ploughmans Ciede'
'
Literature, Shepheardes Calender
from
the
(a.d.
1394 to
'
Notes, and Glossarial Index. Extra fcap. Svo. cloth, 75. 6fi?.
^^'ith Introduction,
Skeat,
1150
(a.d.
M.A.
The Vision of William concerning Piers
By
the
Plowman, by William Langland. Edited, with Notes, by W. W. Third Edition. Extra fcap. Svo. cloth, 4s. Gd. Skeat, M.A.
The Prioresses Tale
Chatuer.
The Monkes Tale: The Edited by
W. W.
Svo. cloth, 4s.
Chancer.
Skeat,
6 J.
Sir Thcpas
;
6(/.
The
Talc of the
The Pardoneres Tale Yemannes Tale. By 4.S.
M.A.
;
The
Squieres Tale, &c. Extra fcap. Second Edition.
Clerkes Tale;
;
Man
The Second Noniies Tale
the
same Editor.
(See also p. 19.)
C
of Lawe ;
The Chanouns
Extra fcap.
Svo.
cloth,
8
CLARENDON
1
PRESS, OXFORD. Marlozves Tragical His-
Old English Drama.
tory of Dr. Faustus, and Greene's Honourable History of Friar Bacon and Friar Bungay. Edited by A. W. Ward, MA., Professor of History and English Literature in Owens College, Manchester. 1878. Extra fcap. Svo. cloth, 5s. 6(f.
Edward
Marlowe.
With
II.
Notes, &c. By O. W. Tancock, M.A., Extra fcap. Svo. cloth, 35. School.
W.
M.A., and
Edited by
Hamlet.
Shakespeare.
Aldis \\'right, M.A.
Select
Shakespeare.
Aldis Wright, M.A.
Introduction,
Head Master
W.
Extra fcap. Svo.
G. Clark, stiff
Edited
Plays.
Extra fcap. Svo.
stiff
King Lear,
of Norwich
covers,
A Midsummer Night's Dream,
Julius Cpssar,
Coriolanus,
Richard the Third,
Twelfth Night.
In
By
Notes.
Cambridge.
Bunyan.
is. 6(/. is.
6i.
2s. 6(/.
the Fifth,
2s.
(For other Plays, see
the Press.
Areopagitica.
Milton.
M.A.
Henry
2s. 6(/.
W.
by
covers.
The Tempest, is. dd. As You Like It, is. dd. 2s.
2s.
p. 19.)
With Introduction and
W.
Hales, M.A., late Fellow of Christ's College, Second Edition. Extra fcap. Svo. cloth, 3s.
J.
Holy War.
In the Press.
Edited by E. Venables,
(See also p. 20.)
lockes Conduct of
the Understanding.
Edited,
with Introduction, Notes, &c., by T. Fowler, M.A., Professor of Logic in the University of Oxford. Extra fcap. Svo. cloth, 2s.
Addison. tator.
Selections from Papers in the Spec-
Second Edition.
Burke.
By T. Arnold, M.A., University College. Extra fcap. Svo. cloth, 4s. 6rf.
With Notes.
Four Letters on the Proposals
Peace with the Regicide Directory of France. troduction and Notes, by E. (See also p. 20.) cloth, 5s.
J.
Payne, M.A.
for
Edited, with InExtra fcap. Svo.
CLARENDON
PRESS, OXFORD.
Also the following in paper covers
:
19
—
The Desej'ted Village, id. Elegy and Ode on Eton College.
Goldsmith.
Gray,
Vanity of
Johnson. Notes by E.
Payne, M.A.
T. Arnold, B.A.
Lycidas,
L' Allegro,
3(/.
3fl?.
Samson
I,
C.
Browne, M.A.
Penseroso, Agonistes, 6c?.
The Hermit, Lay of the Last
and Canto
With Notes by
I.
II
Parnell. Scott.
With
<\d.
With Notes by R.
Milton.
2d.
Wishes.
^d.
Hyperion, Book
Keats. W.
J.
Human
i,d.
Comus,
dd,
id.
ATinstrel. Introduction W. Minto, M.A. bd.
with Preface and Notes by
A SERIES OF Designed to meet
EISTGLISH CLASSICS,
wants of Students in English Literature, by the late Rev. J. S. BIIE"WER, M.A., of Queen's College, Oxford, and Professor of English Literature at King's College, London. 1.
tlie
The Prologue
Chaucer.
to
the
Canterbury
Tales The Knightes Tale The Nonne Prestes Tale. Edited by R. Morris, Editor of Specimens of Early English, &c., &c. Sixth Edition. Extra fcap. Svo. cloth, 2s. 6^?. (See also p. 17.) ;
;
2.
Spenser s Faery Quecne.
Books I and II. Designed chiefly for the use of Schools. With Introduction, Notes, and Glossary. By G. W. Kitchin, M.A. Book Book
3.
Eighth Edition.
I.
II.
Sixth Edition.
2s. 2s.
6d. 6d.
Hooker. Ecclesiastical Polity, Book L. Edited W.
by R.
Church, M.A., Dean of
Oriel College, Oxford.
4.
Extra fcap. Svo. cloth,
Extra fcap. Svo. cloth,
Shakespeare.
St. Paul's
;
Second Edition. Extra
Select Plays.
formerly Fellow of fcap. Svo. cloth, 2x.
Edited by
W.
G. Clark, M.A., Fellow of Trinity College, Cambridge and W. Aldis Wright, M.A., Trinity College, Cambridge. Extra fcap. ;
Svo.
stiff I.
II.
III.
covers.
The Merchant
of Venice,
Richard the Second,
Macbeth,
is. 6tf.
is.
is. 6rf.
(For other Plays, see
C 2
p. 18.)
;
CLARENDON
20
5.
PRESS, OXFORD.
Bacon. I.
11.
Advancement of Learning. Edited by W. Aldis Wright, M.A. Second Edition. Extra fcap. 8vo. cloth, 4s. ()d. By J. R. With Introduction and Notes. The Essays. Thursfield, M.A., Fellow and formerly Tutor of Jesus College, Oxford.
6.
M.A.
2 vols.
Drydcn.
Extra fcap. 8vo. cloth,
Fourth Edition.
Sold separately, Vol. 7.
Edited by R. C. Browne,
Poems.
Milton.
I. 4s.
;
Vol.
Select Poems.
6s. 6(f.
(See also p. 19.)
11. 3s.
Stanzas on the
Annus Mirabilis Astrjea Redux Death of Oliver Cromwell The Hind and the Religio Laici Absalom and Achitophel Edited by W. D.Christie, M.A. Second Edition. Extra Panther. :
;
;
;
fcap. 8vo. cloth, 3s.
8.
()d.
The Pil^rinis Progress,
BiLuyaii.
Grace
Abounding, Relation of the Imprisonment of Mr, John Bunyan. Edited, with Biographical Introduction and Notes, by E. Venables, M.A. 1879. Extra fcap. 8vo. cloth, 5s. 9.
Pope. Mark I.
With Introduction and Notes.
By
Pattison, B.D., Rector of Lincoln College, Oxford.
Essay on Man. Sixth Edition. Extra fcap. 8vo. is. 6i/. and Epistles. Third Edition. Extra fcap. Svo. 2s.
II. Satires
10.
Rasselas
JoJuison.
;
Lives of Pope and
Dryden. Edited by Alfred Milnes, B.A. (London), late Scholar of Lincoln College, Oxford. Extra fcap. Svo. cloth, 4s. dd.
11.
Burke.
Select
Works.
Edited, with
In-
troduction and Notes, by E. J. Payne, M.A., of Lincoln's Inn, Barrister-at-Law, and Fellow of University College, Oxford. I.
II.
Thoughts on the Present Discontents the two Speeches on AmeVica. Second Edition. Extra fcap. Svo. cloth, 4s. 6^/, Second Edition. Reflections on the French Revolution. ;
Extra fcap. Svo. cloth,
12.
Cowper.
5s.
(See also p. 18.)
Edited, with Life, Introductions,
and Notes, by H. T.
Griffith, B.A., formerly
Scholar of Pembroke
College, Oxford. I.
The Didactic Poems of
II.
1787, with Selections from the
Minor
Extra fcap. Svo, cloth, 3s. 779-1 783. The Task, with Tirocinium, and Selections from the Minor Poems, A.D. 1 784-1 799. Extra fcap. Svo. cloth, 3s. I'ieces, a.d.
i
CLARENDON
PRESS, OXFORD.
21'
LATIN.
II.
A/i Elementary Latin Grammar.
By John
B.
Allen, M.A., Head Master of Perse Grammar School, Cambridge. Third Edition, Revised and Corrected. Extra fcap. 8vo. cloth, n. 6d.
A
First Latin Exercise Book. Third Edition.
Author.
A
Second Latin Exercise Book. Author.
By
Extra fcap. 8vo. clolh,
same
the 25.
By
dd.
same
the
Preparing.
Anglice Reddenda, or Easy Extracts, Latin and By C. S. Jerram, M.A. Second Greek, for Unseen Translation. Extra fcap. Svo. cloth, 2s. (td. Edition, Revised and Enlarged.
For the
Passages for Translation into Latin.
Selected by J. Y. Sargent, M.A., of Passmen and others. Fellow and Tutor of Magdalen College, Oxford. Fifth Edition. Extra fcap. Svo. cloth, 2s. Cv/.
use
First Latin Reader. Third Edition.
Second Latin Reader. Caesar.
By T.
J.
Extra fcap. Svo. cloth,
M.A.
Niinns,
2s.
In Preparation.
The Commentaries
With
(for Schools).
Notes and Maps. By Charles E. Moberl), M.A. Third Edition. Extra Part I. The Gallic JVar.
fcap. Svo.
cloth, 4s. 6d.
Extra fcap. Svo. cloth, 3s, 6d. II. The Civil War. The Civil War. Book L Extra fcap. Svo. cloth, 3^.
Part
-
Selection of interesting and descrip-
Cicero.
tive passages.
With Notes.
By Henry Walford, M.A.
Second Edition. Extra fcap. Parts. Part separately, limp, is. dd.
Svo.
Part
I.
Anecdotes from Grecian and
Part
II.
Omens and Dreams:
cloth,
Roman
4s.
In three 6if.
Each
History.
Beauties of Nature.
Part III. Rome's Rule of her Provinces.
Cicero. Notes.
M.A,
Selected Letters By
(for
Schools).
the late C. E. Prichard, M.A., and E. R. Second Edition. Extra fcap. Svo. cloth, 3*.
With Bernard,
CLARENDON
22
PRESS, OXFORD.
Select Orations (for Schools). By J. R. King, M.A. Extra fcap. 8vo. cloth,
Cicero. Notes.
Browning, M.A.
By Oscar
With Notes,
Cornelius Nepos.
Second Edition.
Extra fcap. 8vo. cloth,
(for Schools). By H. Lee-Warner, M.A. Extra
and Maps. limp, each
Part
I.
Part
II.
The Caudine Disaster. Hannibal's Campaign in The Macedonian War.
In Parts,
fcap. 8vo.
By A. R.
Italy.
With Introduction and
Books V-VII.
Notes.
Extra fcap. 8vo. cloth,
Cluer, B.A.
3s.
Introductions and Notes, and an Appendix on the
dd.
With
Selections for the use of Schools.
Ovid.
6i.
is. 60?.
Part III.
Livy.
2s.
With Notes
Selections
Livy.
With dd.
2s.
Roman
Calendar. By W. Ramsay, M.A. Edited by G. G. Ramsay, M.A., Professor Second Edition. Extra fcap. 8vo. cloth, of Humanity, Glasgow. 5s. (>d.
Selected Letters
Pliny.
With
Schools).
(for
the late C. E. Prichard, M.A., and E. R. Bernard, Second Edition. Extra fcap. 8vo. cloth, 3s.
By
Notes.
Iterum recognovit,
Catulli Veronensis Liber.
apparatum criticum prolegomena appendices Ellis,
A
A.M.
1878.
Demy
M.A.
1876.
Demy
Catnlli Veronensis recognitionem Robinson
Cicero
de
addidit,
By Robinson
Catullus. 8vo. cloth, i6s.
Selecta, secundum A.M. Extra fcap. 8vo. cloth, js. 6d.
Carmina Ellis,
Oratore.
With
Introduction
Notes, by A. S. Wilkins, M.A., Professor of Latin, Manchester.
Book
I.
Robinson
8vo. cloth, i6s.
Commentary on Ellis,
M.A.
1879. 8vo. cloth,
6s.
Book
II.
Owens
and College,
1881. 8vo. cloth,
55-.
CLARENDON
PRESS, OXFORD.
R. King, M.A.
Select
Cicero.
Second Edition.
1879.
8vo. cloth, 10s. dd.
With Enghsh
Letters.
ductions, Notes, and Appendices. By Albert Watson, Demy 8vo. cloth, \%s. Edition. 1881.
Extra fcap. 8vo. cloth,
Editor.
By W. Ramsay, M.A.
Notes.
Extra fcap. 8vo. cloth,
same
the
4s.
Edited by G. G. Ramsay, M.A.
3s. 6rf.
Vokmie
With a Commentary.
LLorace.
Intro-
M.A. Third
With Introduction and
pro Chientio.
Cicero
By
Text.
Select Letters.
Cicero.
By
With Notes.
Cicero s Philippic Orations. J.
23
I.
The Odes, Carmen Seculare, and Epodes. By Edward C. Wickham, M.A., Head Master of Wellington College. Second Edition.
Demy
1877.
8vo. cloth, 12s.
A
Horace.
reprint
of the
suitable for the use of Schools.
Livy,
Book
I.
With
above, in a size
Extra fcap. 8vo. cloth,
5s.
6d.
Historical
Introduction,
Examination, and Notes. By J. R. Seeley, M.A., Regius Professor 18S1. 8vo. Third Edition. of Modern History, Cambridge. cloth, 6s.
P.
Ovid.
Ovidii Nasonis Lbis.
Ex No vis
Codicibus Edidit. Scholia Vetera Commentarium menis Appendice Indice addidit, R. Ellis, A.M. cloth,
I OS.
and Commentary. Nettleship,
Virgil.
Prolego-
Demy
8vo.
6fi?.
The
Persius.
cum
M.A.
Satires.
With a Translation
By John Conington, M.A. Second Edition.
1874.
Edited by Henry
8vo. cloth,
7s.
6d.
With Introduction and Notes, by T. L. MA New College, Oxford. Two vols,
Papillon, Fellow of crown 8vo. cloth, los. ^d. ,
CLARENDON
2-4
PRESS, OXFORD.
known Latin
Selections from the less North
Piiider,
M.A.
Demy
1869.
By
Poets.
8vo. cloth, 15s.
Fragments and Specimens of Early Latin. With Introductions and Notes.
1874.
By John Wordsworth, M.A.
8vo. cloth, 18s.
Tacitus. Notes.
Vergil:
With
The Aiinals.
and
Essays
Preparing.
Lntrodnctory
Suggestions By H.
of the Aeneid.
NettleshiiD,
M.A.
a Study
to
8vo. sewed,
is.
dd.
Ancient Lives of Vergil ; with an Essay on the Poems
of Vergil, in connection with his Life and M.A. 8vo. sewed, 2s.
By
Times.
PI. Nettleship,
The Roman Satura
orio-jnal
its
:
o
nection with its literary development. 8vo. sewed, is.
A
Manual of Comparative
form
By H.
con-
in
Nettleship,
M.A.
Philology. By New College.
T. L. Papillon, M.A., Fellow and Lecturer of
Second Edition.
Crown
8vo. cloth, 6s,
The Ro7nan Poets of
the
By
Angustan Age.
William Young Sellar, M.A., Professor of Humanity in the UniVirgil. versity of Edinburgh. 8vo. cloth, 14s. 1877.
The Roman Poets of Author.
New
the Repnblic.
Edition, Revised and Enlarged.
By
the
1S81.
same
8vo. cloth,
14s.
III.
A
GREEK.
Greek Printer, for the use of beginners
in
that Language. By the Right Rev. Charles Wordsworth, D.C.L. Bishop of St. Andrews. Sixth Edition, Revised and Enlarged Extra fcap. 8vo. cloth, is. 61^.
Graecae
Grammaticae
Rudimenta
Scholarum. Auctore Carolo Wordsworth, Edition 1882. i2mo. cloth, 4s.
in
D C.L.
usum Twentieth
:
CLARENDON
A
:
PRESS, OXFORD.
25
Greek-English Lexicon, abridged from Liddell and Scott's
Nineteenth Square i2mo.
4to. edition, chiefly for the use of Schools.
Carefully Revised
Edition.
ihioughout.
iSSo.
cloth, 7s. dd.
Greek
Verbs,
Irregular and Defective; their
forms, meaning, and quantity
;
embracing
all
the Tenses used by which they are 8vo. cloth, los. 6(f.
Greek
writers, with references to the passages in
found.
By W.
Veitch. Fourth Edition.
Crown
The Elements of Greek Accentuation (for Schools) abridged from his larger work by H. W. Chandler, M.A., Waynflete Professor of Moral and Metaphysical Philosophy, Oxford. Extra fcap. 8vo. cloth,
A
is.
6d.
of Graduated Greek Readers
Series
First Greek Reader. M.L
—
By W. G. Rushbrooke,
formerly Fellow of St. John's College, Cambridge, Second Classical Master at the City of London School. Extra fcap. 8vo. ,
cloth,
2s.
dd.
Second Greek Reader. Extra fcap. Svo. cloth,
By A. M.
Bell,
M.A.
3s. dd.
Third Greek Reader.
In Preparation,
Fourth Greek Reader ; being Specimens of Greek Dialects. With Introductions and Notes. By Merry, M.A., P'ellow and Lecturer of Lincoln College.
W.
\V.
Extra
fcap. Svo. cloth, 4s. 6d.
Fifth
Greek Reader.
Part
I.
Selections
from Greek Epic and Dramatic Poetry, with Litroductions and Notes. By Evelyn Abbott, ^LA., Fellow of Balliol College. Extra fcap. Svo. cloth, 4s. 6d. Part
II.
By
the
same
Editor.
In Preparation.
The Golden Treasury of Ancient Greek Poetry ; being a Collection of the finest passages in the Greek Classic Poets, with Introductory Notices and Notes. By R. S. Wright, M.A., Fellow of Oriel College, Oxford. Extra fcap. Svo. cloth, Ss. 6d.
A
Golden Treasujy of Greek Prose, being a of the finest passages in the principal Greek Prose Writers, with Introductory Notices and Notes. By R. S. Wright, M.A., and J. E. L, Shadwell, M,A. Extra fcap. Svo. cloth, 4s. 6i.
collection
CLARENDON
26
PRESS, OXFORD.
Prometheus Bound
Aeschyhis.
With Introduction and Notes, by A. O.
New
Extra fcap. 8vo. cloth,
College.
Agamemnon.
Aeschylus.
(for
Schools).
Prickard, M.A., Fellow of
2s.
With Introduction
and Notes by Arthur Sidgwick, M.A., Tutor of Corpus Christi College, Oxford; late Fellow of Trinity College, Cambridge, and Assistant Master of Rugby School. Extra fcap. 8vo. cloth, 3s.
The Choephoroe. With Introduction
Aeschylus.
and Notes by the same Editor.
Aristophanes.
Preparing.
Single
In
Plays, W. W.
English Notes, Introductions, &c., by
with
edited, Merry, M.A.
Extra
fcap. Svo.
The
Clouds,
The x\chamians,
2s.
2s.
Other Plays will follow.
(for Schools). With Notes. Head Master of Bedford School.
Arrian. Selections By
PhiUpotts, B.C.L.,
J. S.
Tabula.
Cedes. by C.
S.
With Introduction and Notes
Jerram, M.A.
Euripides.
Extra fcap. Svo. cloth,
Alcestis
Jerram, M.A.
Euripides.
Schools).
(for
Extra fcap. Svo. cLoth,
Helena.
2s.
6d.
By
C. S.
2s. 6(f.
Edited with Introduction,
Notes, and Critical Appendix, for Upper and Middle Forms. C. S. Jerram, M.A. Extra fcap. Svo. cloth, 3s.
Herodotus.
Selections from.
By
Edited, with In-
troduction, Notes, and a Map, by W. W. Merry, M.A., Fellow and Lecturer of Lincoln College. Extra fcap. Svo. cloth, 2s. 6J.
Homer.
Odyssey, Books I-XII (for Schools). By W. W. Merry, M.A. Twenty-fourth Thousand. Extra fcap. Svo. cloth, 4s. dd.
Book
Homer. Schools).
II, separately, is. dd.
Odyssey, By
Books
the sanre Editor.
XIII-XXIV
Extra fcap. Svo. cloth,
5s.
(for
CLARENDON Ho7nci\
Iliad,
D. B. Monro, M.A.
Homer.
Iliad,
PRESS, OXFORD.
Book
I
27
By
Schools),
(for
Extra fcap. 8vo. cloth,
2s.
Books VI and XXI.
With
Introduction and Notes. By Herbert Hailstone, M.A., late Scholar Extra fcap. 8vo. cloth, is. dd. of St. Peter's College, Cambridge. each,
Vera Historia
Luciaji.
C. S. Jerram,
Plato.
M.A.
(for
Extra fcap. 8vo. cloth,
By
Schools). ^d.
is.
With Notes.
Selections (for Schools).
By
B. Jowett, M.A., Regius Professor of Greek ; and J. Purves, M.A Fellow and late Lecturer of Balliol College, Oxford. In the Press. ,
Sophocles. In Single Plays, with English Notes, &c.
By Lewis Campbell, M.A.,
Professor of Greek in the UniverAndrew's, and Evelj'n Abbott, M.A., Balliol College. Extra fcap. 8vo. limp.
sity of St.
Oxford.
New
Oedipus Tyrannus.
Oedipus Coloneus, Ajax,
Sophocles.
Electra,
and Revised Edition. Antigone,
Trachiniae,
2s.
each.
Philoctetes,
2s.
each.
Oedipus Rex: Dindorf's Text, with
Notes by the present Bishop of IS.
is. 9c?.
St. David's.
Ext. fcap. 8vo. limp,
6d.
Theocritus (for H. Kynaston, M.A. College.
(late
Third Edition.
By
With Notes,
Schools),
Snow). Head Master of Cheltenham Extra fcap. 8vo. cloth, 4s. 6d.
Easy Selections (for Junior Classes). With a Vocabulary, Notes, and Map. By J. S. Phillpotts, B.C.L., and C. S. Jerram, M.A. Third Edition. Extra fcap. Svo. cloth,
Xenophon. 3s.
6fi?.
Xenophon. Selections
(for Schools).
With Notes
and Maps. By J. S. Phillpotts. B.C.L., Head Master of Bedford School. Fourth Edition. Extra fcap. Svo. cloth, 3s. dd.
Xejtophon. and Map.
Anabasis, Book By
C. S. Jerram,
M.A.
II.
With Notes
Extra fcap. Svo. cloth,
2s.
CLARENDON
28
PRESS, OXFORD.
By W.
Aristotle s Politics.
Newman, M.A.,
L.
Fellow of Balliol College, Oxford.
Aristotelian Studies.
On
I.
the Structure of
the Seventh Book of the Nicgmachean Ethics. By. M.A., P^ellow of Oriel College, Oxford. 1879.
J-
C.
"vA'ilson,
Medium
8vo.
stiff, 5s.
Demosthenes and Aeschines.
The
Orations of
Demosthenes and ^.schines on the Crown. With Introductory Essays and Notes. By G. A. Simcox, M.A., and W. H. Simcox,
M.A.
1872. 8vo. cloth,
Homer.
Odyssey,
1 2s.
Books I-XII.
English Notes, Appendices, late
James Riddell, M.A.
Homer.
1876.
Edited with
By W. W. Merry, M.A., and
etc.
Demy
the
8vo. cloth, i6s.
With Introduction and Notes.
Iliad.
By D.
B. Monro, M.A., Vice-Provost of Oriel College, Oxford. Preparing.
A
Grammar
of the Homeric Dialect.
Monro, M.A., Fellow of Oriel College.
Demy
By D.
B.
Svo. cloth, lOs.
61/.
Jttst Published.
Sophocles.
The
With
Plays and Fragments.
English Notes and Introductions, by Lewis Campbell, M.A., Professor of Greek, St. Andrews, formerly Fellow of Queen's College, 2 vols. Oxford. Vol.
Oedipus Tyrannus. Oedipus Coloneus. I. Second Edition. 1879. Svo. cloth, i6s.
Vol.
Electra. Trachiniae. II. Ajax. 1881. Svo. cloth, i6s.
Sophocles.
The Text
the same Editor.
A
Seven
Extra fcap. Svo. cloth,
Manual of Greek By
of the
Philoctetes.
E. L. Hicks, M.A., Christi College, Oxford.
Antigone.
Fragments
Plays.
By
45. ()d.
Historical JjLscriptions.
formerly
Demy
Fellow and Tutor of Corpus
Svo. cloth, los, Gd.
;
CLARENDON IV.
An
PRESS, OXFORD.
29
FRENCH.
Etymological Dictionary of the
French
Language, with a Preface on the Principles of French Etymology. By A. Brachet. Translated into English by G. W. Kitchin, M.A. Second Edition. Crown 8vo. cloth, 7s. 6rf.
Brachcf s Historical
Grammar
of the French
Language. Translated into English by G. W. Kitchin, M.A. Eourth Edition. Extra fcap. 8vo. cloth, 35. dd.
A
Short History of French Literature. George Saintsbury, M.A.
Crown
By
Svo. cloth, 105. dd.
Specimens of French Literature, from Villon to Hugo.
A
Selected and arranged by the same Editor.
By
Primer of French Literature, Author.
French
Extra fcap. Svo. cloth,
Classics,
2 s.
the
same
2s.
GUSTAVE MASSOM",
B.A.
Cinna, and Molieres Les Fcnimes
Coriteilles Savaiitcs.
Edited by
Prcparijig.
With Introduction and Notes.
Extra fcap. Svo. cloth,
6d.
Racine s Andromaque, and Corneilles tettr.
With Louis Racine's
Le Men-
Extra fcap. Svo.
Life of his Father.
cloth, 2s. dd.
Molieres Les Fourberies de Scapin, and Racine s Athalic.
With
Extra fcap. Svo.
Voltaire's Life of Moliere.
cloth, 2s. dd.
Selections
from
the Correspondence
of
de Scvigiie and her chief Contemporaries. Intended for Girls' Schools. Extra fcap. Svo. cloth, 3s.
Voyao;e autour de -ma
Madame
more especially
Cha^nbre, by Xavier de
Maistre ; Ourika, by Aladanie de Ditras; La Dot de Suzette, by Fievce; Lts Jumeaux de I'Hotel Comeille. by Edmond About Mesaventures d'lm Ecolier, by Rodolphe Topffci'. Extra fcap. Svo. cloth, 2s. dd.
Regnard's Le foueur and Br^ieys and Palaprat's
Le Grondeur.
Extra fcap. Svo. cloth,
2s.
dd.
:
CLARENDON
30
XIV
Louis
and
PRESS, OXFORD.
his
Contemporai'ies
as de-
;
the best Memoirs of the Seventeenth English Notes, Genealogical Tables, &c. Extra
scribed in Extracts from
With
Century.
fcap. 8v'o. cloth,
6J.
2.s.
GERMAN. German Course. By HERMANN LANGE, V.
liANGE'S
Modern Languages, Manchester
Teaetier of
The Germans at Home; a
Practical Introduc-
German Conversation, with an Apj^endix containing the Second Edition. 8vo. cloth, Essentials of German Grammar. to
tion
dd.
2s.
The German Manual; a German Grammar, a Reading Book, and a cloth, 75.
A
Grammar cloth, 3s.
This '
'
Handbook
of
German
Conversation.
8vo.
6fi?.
of the
German Language.
8vo.
6c?.
Grammar
is
'
a reprint of the Grammar contained in in this separate form, is in-
The German Manual,' and,
tended for the use of Students who wish to make themselves acquainted with German Grammar chiefly for the purpose of being able to read German books.
German
for Translation
for Translation in footnotes.
Lessin
Notes, etc.
8vo. cloth,
Wilhelm
4s.
dd.
Tell.
into In the Press.
With
By A. Hamann,
German, with Hints
Introduction, Phil.
Doc
,
M.A.
Eng-
Extra fcap.
,
A
lated into English cloth, 5s.
Extracts from English
Composition;
and American writers
Drama.
By
Schiller.
Verse by E. Massie, M.A.
Trans-
Extra fcap. Svo.
—
CLARENDON PRESS, OXFORD. Also, Edited
by
C.
BUCHHEIM,
A.
in King's College,
Goethe
s
Schiller s
Wilhelm
Commentary.
Lessing s &c.
Tell.
Minna
3s.
With a
critical Introduction,
Fourth Edition.
:
Life of Goethe, &c.
Extra fcap. 8vo. cloth,
an historical and
With
With a
Egmont.
Third Edition.
Doc, Professor
Phil.
London
31
Life of Schiller;
Arguments, and a complete
Extra fcap. 8vo. cloth,
A
von Barnhclm.
3s.
dd.
Comedy.
a Life of Lessing, Critical Analysis, Complete Fourth Edition. Extra fcap. 8vo. cloth, 3s. 6d.
Commentary,
Schillei'' s Historische Skizzen ; Egmonts Leben und Tod, and Belagerung von Antwerpen. Second Edition. Extra fcap. 8vo. cloth,
2s.
6d.
Goethe s Iphigcnie
Modern Ger?nan Reader. tion of Prose Extracts
Part
A
auf Tauris.
a Critical Introduction and Notes.
Drama. With
Extra fcap. Svo. cloth,
A
3s.
Graduated Collec-
from Modern German writers
:
With English Notes,
I.
plete Vocabulary.
a Grammatical Appendix, and a comSecond Edition. Extra fcap. Svo. cloth, 2s. 6d.
Parts II and III in Preparation.
Lessing s Nathan der Weise. tion,
Notes,
etc.
Extra fcap. Svo. cloth,
With Introduc4s. dd.
Just Published.
In Preparation.
Becker
s (A".
Schiller s
F^
Maria
Friedrich der Grosse. Stuart.
With Notes,
Intro-
duction, &c.
Schiller s JungfraiL von Orleans.
With Notes,
Introduction, &c.
Selections Goethe.
from
the
Poems
of
Schiller
and
CLARENDON
32
PRESS, OXFORD.
MATHEMATICS,
VI.
Made Easy:
Fipires
a
&c.
Arithmetic Book.
first
(Introductory to The Scholar's Arithmetic.') By Lewis Hensley, M.A., formerly Fellow and Assistant Tutor of Trinity College, '
Crown
Cambridge.
Ansivers
to the
Svo. cloth,
(\d.
Examples in Figures made Easy,
together with two thousand additional Examples fomied from the Tables in the same, with Answers. By the same Author. Crown Svo. cloth.
Is.
The Scholars Arithmetic ; with Answers By
the Examples.
An
The Scholar s Algebra. on Algebra.
By
Book-keeping.
the
same Author.
By
Crown
same Author.
the
to
Svo. cloth, 4s. dd.
Introductory work
Crown
Svo. cloth, 4s.
6c?.
R. G. C. Hamilton, Financial
Assistant Secretary to the Board of Trade, and John Ball (of the Firm of Quilter, Ball, and Co.), Co-Examiners in Book-keeping for the Society of Arts. New and enlarged Edition. Extra fcap. Svo. limp cloth, 2s.
A
By
Course of Lectures on Pure Geometry.
Stephen Smith, M.A., F.R.S., Fellow of Corpus Christi College, and Savilian Professor of Geometry in the Universitv of Oxford.
Henry
J.
By W.
Acoustics.
F. Donkin,
Savilian Professor of Astronomy, Oxford. Is. 6d,
A
Crown
F.R.S., Svo. cloth,
Treatise on Electricity and Magnetism. Clerk Maxwell, M.A F.R.S., Professor of Experimental
J.
,
in the University of
Svo. cloth,
An
Cambridge.
Second Edition.
same Author.
cloth, 7s.
2 vols.
By Physics
Demy
i/. IIS. 6(/.
Elementary Treatise on
.the
A
M.A,
1870.
Electricity.
Edited by William Garnett, M.A.
Demy
By Svo.
(id.
Treatise on Statics.
By G. M. Minchin, M. A.,
Professor of Applied Mathematics in the Indian Engineering College, 1S79. Cooper's Hill. Second Edition, Revised and Enlarged. Svo. cloth, 14s.
CLARENDON
A
PRESS, OXFORD.
33
Treatise on the Kinetic Theory of By Henry William Watson, M.A., formerly Fellow
of Trinity
College, Cambridge.
A
1876. Svo. cloth,
Gases.
3s. 6d.
Treatise on the Application of Genei^alised W.
Coordinates to the Kinetics of a Material System. By H. Watson, M.A., and S. H. Burbury, M.A. 1879. 8vo. cloth, 6s.
By Colonel Alexander Ross
Geodesy. C.B., R.E.
1880. 8vo. cloth, 12s.
VII.
A
Clarke,
6(f.
PHYSICAL SCIENCE.
Handbook of
Descriptive Astronomy. Third Edition. 1877. Demy
G. F. Chambers, F.R.A.S.
By Svo.
cloth, 28s.
A
Observed, Re-
Cycle of Celestial Objects.
duced, and Discussed by Admiral W. H. Smyth, R.N. Revised, condensed, and greatly enlarged by G. F. Chambers, F.R.A.S. 1881. 8vo. cloth, 2\s.
By A. W.
Chemistry for Students. Phil.
Doc,
London.
A
Williamson,
F.R.S., Professor of Chemistry, University College, new Edition, with Solutions. 1873. Extra fcap. Svo.
cloth, is. 6d.
A
Treatise on Heat, with
numerous Woodcuts
By Balfour Stewart, LL.D., F.R.S., Professor of Natural Philosophy in Owens College, Manchester. Fourth and Diagrams.
Edition. 1881. Extra fcap. Svo. cloth,
7s.
dd.
By
Lessons on Thermodynamics.
R. E. Baynes,
M.A., Senior Student of Christ Church, Oxford, and Lee's Reader in Physics.
1878.
Crown
Forms of Animal
Svo. cloth,
Life.
7s.
6J.
By G.
Rolleston,
M.D., F.R.S., Linacre Professor of Physiology, Oxford. Illustrated by Descriptions and Drawings of Dissections. A New Edition in the Press.
X
D
CLARENDON PRESS, OXFORD.
34
Chemistry.
Practical
in
Exercises
Elementary Exercises.
9s.
Tables of Qicalitative Analysis. Large
Arranged by
paper covers,
4s. 6d.
M.A., Professor of Mineralogy, Oxford; and Deputy Keeper
in the
Department of Minerals,
British
Museum.
England,
Constitutio7ial History of
in
its
By William
Stubbs, D.D., Regius ProLibrary Edition. Three vols, demy 8vo.
Origin and Development. fessor of Modern History. cloth,
In the Press.
HISTORY.
VIII.
The
4to.
By M. H.N. Story-Maske-
Crystallography. lyne,
I.
;
H. G. Madan, M.A. M.A. Crown 8vo. cloth,
H. G. Madan, M.A.
Vol.
By A. G. Vernon Harcourt, M.A. and Third Edition. Revised by H. G. Madan,
2/. 8s.
Also
in 3 vols,
crown 8vo.
Select Charters
and
price 12s. each.
other Illustrations of
Eng-
Constitutional History, from the Earliest Times to the Reign Arranged and Edited by W. Stubbs, M.A. Fourth of Edward I. Edition. 1881. Crown Svo. cloth, 8s. 6d.
lish.
A History of England, principally in
the Seven-
teenth Century. By Leopold Von Ranke. Translated by Resident Members of the University of Oxford, under the superintendence of G. W. Kitchin, M.A., and C. W. Boase, M.A. 1875. 6 vols. Svo. cloth, 3/. 3s.
A
Short History of the England.
Norman
By E. A. Freeman, M.A.
Conquest of
Extra fcap. Svo. cloth,
2s.
dd.
Genealogical Tables illustrative of Modern History.
By H.
B,
George,
M.A.
Second Edition.
Small 4to.
cloth, 12s.
A
With numerous Maps,
History of France. Plans, and Tables.
1873-77. Vol.
I.
Vol.
2.
Vol.
3.
Crown
By G. W.
Kitchin,
Svo. cloth, each los.
Second Edition.
From 1453-1624. From 1624-1793.
Down
M.A.
In Three Volumes.
60?.
to the
Year 1453.
CLARENDON PRESS, OXFORD.
A
History of Germany and of the Empire^ down
to
the
close of the
Regius Professor of Civil
A
By J. Bryce, in the Univeisity of Oxford.
Middle Ages.
Law
By
History of British India. M.A., Reader in Indian History
A
35
Selection
from
S. J.
in the University of
D.C.L.,
Owen,
Oxford.
the Despatches, Treaties,
and
the Marquess Wellesley, K.G., during his Government of India. Edited by S. J. Owen, M.A., formerly Professor of History in the Elphinstone College, Bombay. 1877. 8vo. cloth, 1/. 4s.
other
A
Papers
Selection
of
from
the Despatches, Treaties,
and
other Papers relating to India of Field-Marshal the Duke of Wellington, K.G. By the same Editor. 1880. 8vo. cloth, 24s.
A
History of the United States of America. By
E. J. Payne, M.A., Barrister-at-Law, and Fellow of University College, Oxford. In the Press.
A
History of Greece from
its
Conquest by the
Romans
to the present time, b.c. 146 to a.d. 1864. By George Finlay, LL.D. new Edition, revised throughout, and in part re-written, with considerable additions, by the Author, and Edited
A
by H. F. Tozer, M.A., Tutor and Oxford.
A
1877.
late
Fellow of Exeter College,
7 vols. 8vo. cloth, 3/. 10s.
Manual of Ancient
History.
By George
Rawlinson, M.A., Camden Professor of Ancient History, formerly Fellow of Exeter College, Oxford. Second Edition. Demy 8vo. cloth, 14s.
A
History of Greece.
By
E. A. Freeman, M.A.,
formerly Fellow of Trinity College, Oxford.
Italy
and her Invaders,
a.d.
376-476.
Hodgkin, Fellow of University College, London. Plates and Maps. 2 vols. 8vo. cloth, i/. 12s.
IX.
By
T.
Illustrated with
LAW.
The Elements of Jtirisprndence.
By Thomas
Erskine Holland, D.C.L., Chichele Professor of International Law and Diplomacy, and Fellow of All Souls College, Oxford. Second Edition. Demy 8vo. cloth, los. 6cf.
D
2
—
CLARENDON
36
PRESS, OXFORD.
The InstiUUes of Justinimi, edited as a recension of the Institutes of Gains. By the Edition, 1881. Extra fcap. 8vo. cloth, 5s.
Gaii Institutionuni yuris
same Editor,
Civilis
Second
Commeniarii
Elements of Roman Law by Gains. With a Translation and Commentary by Edward Poste, M.A., Barrister-at-Law, and Fellow of Oriel College, Oxford. Second Edition. 1875. 8vo. Qiiattioi- ; or,
cloth,
1 8s.
Select Titles frojn the Digest
By
of Justi^iian.
T. E. Holland, D.C.L., Chichele Professor of International Law and Diplomacy, and Fellow of All Souls' College, Oxford, and C. L. Shadwell, B.C.L., Fellow of Oriel College, Oxford. 8vo. cloth, 14s.
Also sold in Parts, in paper covers, as follows Part
I.
Introductory Titles.
Part
II.
Family Law.
2s.
dd.
Law of Obligations (No. 1). Law of Obligations (No. 2).
Part IV.
Part IV.
:
dd.
is.
Part III. Property Law.
An
2s.
3s. 6rf.
4s. 6rf.
to the Principles of Morals By Jeremy Bentham. Crown 8vo. cloth, 6s. 6tf.
Introduction
and Legislation.
Elements of
Law
considered with reference to
Principles of General Jurisprudence. By William Markby, M.A., Judge of the High Court of Judicature, Calcutta, Second Edition, with Supplement. 1874. Crown 8vo. cloth, 7s. dd. Supplement separately, 2s.
LCD.,
Alberici Gentilis,
I.C.
Professoris
Re-
De LCD.,
lure Belli Libri Tres. Edidit Thomas Erskine Holland luris Gentium Professor Chicheleianus, Coll. Omn. Anim. Socius. necnon in Univ. Perusin. luris Professor Honorarius. 1877. Small 4to. half morocco, 21s.
gii,
Internatiojial
Law.
M.A., Barrister-at-Law.
An
Introduction
to
Real Property, with M.A.,
By William Edward Demy the
History of the
original Authorities. of Lincoln's Inn, Barrister-at-Law.
Crown
Svo. cloth,
7s,
dd.
Hall,
8vo. cloth, 21s.
Law
of
By Kenelm E. Digby, Second Edition.
1876.
CLARENDON PRESS, OXFORD. Principles of the English Lazv
37
of Contract,
Relation to Contract. By Sir William R. L., Warden of All Souls College, Oxford Anson, Bart., D. Second Edition. Demy 8vo. cloth, los. 6d. Just Published.
and of Agency
X.
Bacon.
in
its
C
MENTAL AND MORAL PHILOSOPHY. Novimi Organnm.
Edited, with
In-
troduction, Notes, &c., by T. Fowler, M.A., Professor of Logic in Svo. cloth, 14s. 1878. the University of Oxford.
Locke s Conduct of the Understanding.
Edited,
with Introduction, Notes, &c., by T. Fowler, M.A., Professor of Logic in the University of Oxford. Extra fcap. Svo. cloth, 2s.
Selections
from
Berkeley, with an Introduction
and Notes. For the iise of Students in the Universities. By Alexander Campbell Fraser, LL.D. Second Edition. Crown Svo. cloth, 7s. 6J.
(See also p. 13.)
The Elements of Deductive Logic,
designed
mainly for the use of Junior Students in the Universities. By T. Fowler, M.A., Professor of Logic in the University of Oxford. Seventh Edition, with a Collection of Examples. Extra fcap. Svo. cloth, 3s.
(>d.
The Elements
of Indtcctive Logic,
designed
mainly for the use of Students in the Universities. By the same Author. Third Edition. Extra fcap. Svo. cloth, 6s.
A
Manual
of Political Economy, for the use
of Schools. By J. E. Thorold Rogers, M.A., formerly Professor Extra fcap. Svo. of Political Economy, Oxford. Third Edition. cloth, 4s. dd.
XI.
A
ART,
&c.
Handbook of Pictorial Art.
By
R. St.
J.
Tyrwhitt, M.A., formerly Student and Tutor of Christ Church, Oxford. With coloured Illustrations, Photographs, and a chapter on Perspective by A. Macdonald. Second Edition. 1875. Svo. half morocco, iSs.
A Music Primer for Schools.
By
J. Troutbeck, M.A., Music Master in Westminster School, and R. F. Dale, M.A., Crown Svo. B. Mus., Assistant Master in Westminster School. cloth, Is. bd.
CLARENDON PRESS, OXFORD.
38
A
By
Harmony.
Treatise on
Gore
Sir F. A.
Ouseley, Bart., Professor of Music in the University of Oxford, Second Edition. 4to. cloth, los.
A
and
Treatise 07i Counterpoint, Canon, Fugue, based upon that of Cherubini. By the same Author. Second Edition.
A
4to. cloth, i6s.
Treatise on By
Composition.
Musical Form
the same Author.
The Cultivation of John HuUah.
Speaking
Voice.
Extra fcap. 8vo. cloth,
Construction
Healthy
of
Dwellings ;
namely Houses, Hospitals, Barracks, Asylums, &c. Galton, cloth,
A
late
I OS.
By
2s. 6rf.
MISCELLANEOUS.
XII.
The
the
Second Edition.
and General
4to. cloth, los.
Royal
Engineers,
C.B.,
F.R.S.,
By Douglas
&c.
Demy
8vo.
6d.
Treatise on Rivers
and
Canals, relating to
Improvement of Rivers, and the Design, Construcand Development of Canals. By Leveson Francis Vemon-
the Control and tion,
Harcourt, M.A., Balliol College, Oxford, Member of the Institution of Civil Engineers. Vol. II, Plates.) 2 vols. (Vol. I, Text. 8vo. cloth, 2 is.
A
System of Physical Education and Practical. 7s.
By Archibald
Maclaren.
:
Theoretical
Extra fcap. 8vo. cloth,
6d.
Specimens of Lowlajtd Scotch English.
By Dr.
English Plant Fifteenth Century.
J.
A. H. Murray.
Names from By
J. Earle,
M.A.
An Icelaiidic Prose Reader,
and Northern
Preparing.
the Tenth to the Small fcap. Svo.
with Notes,
cloth, 5s.
Gram-
mar, and Glossary by Dr. Gudbrand Vigfusson and F. York Powell, M.A. Extra fcap. Svo. cloth, los. dd. 1879.
CLARENDON Dante.
Selections
Introduction and Notes.
PRESS, OXFORD,
from By H.
the
39
With
Inferno.
B. Cotterill, B.A.
Extra fcap.
8vo. cloth, 4s. 6d.
La
Tasso. i,
ii.
Gerusalemme
With Introduction and Notes.
fcap. 8vo. cloth, 2s.
Liberata. By
the
Extra
6c?.
The Modeini Greek Language to Ancient Greek. cloth, 4*-. 6rf.
Cantos
same Editor.
By
E.
M.
in
Geldart, B.A.
its relation Extra fcap. 8vo.
Outlines of Textual Criticism applied to the New Testament. By C. E. Hammond, M.A., Fellow and Tutor of Exeter College, Oxford. cloth, 3s.
A
Third Edition.
Handbook of
8vo.
Phonetics, including a Popular
Exposition of the Principles of Spelling Reform.
M.A.
Extra fcap.
6rf.
Extra fcap. 8vo. cloth,
By Henry Sweet,
4s. 6rf.
LONDON: HENRY FROWDE, Oxford University Press Warehouse, 7 Paternoster Row,
OXFORD: CLARENDON PRESS DEPOSITORY, 116
High Street.
invite suggestions and advice frotn and will be thankful for hi?tts, &fc. SECRETARY TO THE DELEGATES, Clarendon Press,
The Delegates of the Press all persons interested in education;
addressed
Oxford.
to
the
/
Princeton
Seminarv Libraries
Theological
498
1012 01247 *
•>-'•
*is
'y-V^ I
,
»
.yi^_.^-1
DATE DUE
'.y
'cv:7^x
':
.
i>
M.'i^x^^y
;;*'
r« '*•»
••-;w'^
«^'
t/-^ i"*- *>?; * '11 '
'-:'
''^^.
y-t.M itl^'p'
'&mm
:Hi
mm
:>:'«!.
wm
'
V;
