/

THE

SACRED BOOKS OF THE EAST

04]
 HENRY FROWDE

OXFORD UNIVERSITY PRESS WAREHOUSE

AMEN CORNER, E.G.
 THE

SACRED BOOKS OF THE EAST

TRANSLATED

BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F. MAX MULLER

VOL. XXIV

AT THE CLARENDON PRESS

1885

[ All rights resewed ]

 CONTENTS.
INTRODUCTION.
HAP. PACK
1. The Dina-i Main6g-i Khira</ xv
2. The -Sikand-gumanik Vi^ar xxv
3. The Sad Dar
Abbreviations used in this volume ..... xxxvi
xlvii

TRANSLATIONS.

DlNA-t MA{NOG-{ KHIRAD i

1. Introducing the sage and the spirit of wisdom . .

3
2. How to preserve both body and soul, including the fate
of the soul after death, whether righteous or wicked .
9
3. What liberality and
truth, gratitude and wisdom, mindful-
ness and contentment are good for .26 . .

4. The nine chief good works, divided into seven classes 26 .

5. The ten happiest lands . , . . . . .

27
6. The ten unhappiest lands . . . . . .28
7. The four grades of heaven and hell, with the neutral region
between them, and the fate of the souls in each .29 .

8. How Auharmas*/ created the universe, and Aharman cor-

rupted it for 9000 years. The evil influence of the
seven planets, the good influence of the twelve signs of
the zodiac, and how far the good and evil can counter-
act each other 32
9. The of going from region to region, the
impossibility
substance of the sky, and the mingling of the water in
the earth 35
.10,

ii.
The

Wisdom
impossibility of peace
and Auharmaz</
without goodness and
.... ...
and affection

skill
between Aharman

without wisdom are

36

useless . . . . . . . .
'37
Vlii CONTENTS.

CHAP. PAGE

12. Worldly treasure is not allotted so truly as spiritual, on

account of Aharman's chieftains, the seven planets;
but, after death, every one is judged according to his
own deeds . . ... .

men obtain
-37
13. Though animals' knowledge is instinctive,
theirs only by toil, because Aharman has concealed
the results of good and evil, and formed many false
religions; but the only true one is that taught by
Zaraturt . .......... . .
-39
14. The best protection, friend, supporter of fame, helper of

enjoyment, wealth, and pleasure . . .

.41
15. The poverty and opulence which are good, and the charac-
teristics of good and bad government . .
.42
1 6. The best food, grain, and fruit. The effects of wine on
different tempers, and when drunk in moderation and
in excess. Also why silk clothing is better for the

body, and cotton for the soul . . -45

17. The pleasure that is worse than unhappiness . -. .
49
1 8.
Why people disregard the changeableness of worldly
things, death, the account of the soul, and hell . .
49
19. Living in fear and falsehood is worse than death . .
50
20. The best and worst conversation for kings . . .
50
21. The fate of men who are worldly, scoffing, idle, malicious,

lazy, false-hearted, and arrogant . . .

5*
22. How far worldly wealth
can be acquired through exertion .
54
23. The impossibility of contending with destiny . .
.54
24. Providence can over-rule destiny; but rarely does so,
because of Aharman's evil doings -. ; . . .
55
25. The poorest of the rich, and the richest of the poor .
55
26. A blind mind is worse than a blind eye, and an ill-informed
is worse than an ill-tempered man . , . .
56
27. The several advantages resulting from the actions of

Gayomanf, Hoshang, Takhmomp,Yimsh&/, Az-i Dahak,

Frasiyak, FreVun,Manu^ihar, Kai-Kava^, Sahm, Kai-
Us, Siyavakhsh, Kai-Khusroi, Kai-L6hardsp, and Kai-
Virtdsp . . .
57
28. The most forgiving, strongest, swiftest, happiest, and most
miserable .
. . . . . . . .66
29. What must be most regarded and protected . . .66
30. The worst life and most unforeseeing man , .
'67
31. The business of the three classes priests, warriors, and
husbandmen . . . .
.-''.. .
.67
 CONTENTS. IX

CHAP. PAGE

32. The business of the fourth class, the artizans . . . 68

33.

34.
and country .......
The worst ruler, chieftain, friend, kinsman,

Aharman can hardly disturb a wise and contented man

wife, child,

.
69
70
35. The seven kinds of men who are rich, and the seven who
are poor 70
36. The thirty sins . . . . . . .
71
37. The thirty-three good works 73
38. Why worldly happiness is not allotted to the worthy who
are accepted in heaven 75
39. Whose power most seemly, wisdom most complete, dis-
is

position most faithful, speech most proper, goodness

least, friendship worst, mental pleasure least, heart

most seemly, endurance most approvable, and who is
not faithful. What should be kept by every one and
no one, and also in conversation. Who cannot give
evidence, to whom obedience is due, who must be
minded and praised, what must not be unrespected,
who is like Auharmas^, and who like Aharman .
.76
40. What is warmest, brightest, darkest, fullest,
coldest,

emptiest, most fruitless, without superfluity, incapable

of deprival, cannot be bought, satisfies every one, and
satisfies no one. What Auharmas^ desires from men,
and what Aharman does and what is the end in the
;

worldly and spiritual existences .

-79 . .

41. The mightiest man, most dreadful road, most perplexing

account, pleasantest tie, most regretable work, and
most unprofitable gift . .81. . . .

42. The three kinds of man 82

43. The spiritual armour and weapons requisite for attaining
to heaven and escaping from hell -83 . . .

44. The arrangement of the sky and earth, flow of the water,
and resting-place of the clouds; where the winter

45.
country
How Aharman
.........
demon is most predominant, and the most undisturbed

deceives, whence is where he

his pleasure,
84

has a foundation, whom he haunts, and whence is his

food .
87
4<6. Aharman considers no injury complete, unless he seizes
the soul 88
47. What is better than all wealth, predominant over every-
thing, and from which no one can escape , .
.89
 CONTENTS.

bJUhTfl

The and
48. dwelling of the understanding, intellect, seed,

wisdom in the body .89

49. The duties and motions of the Vanand, stars, Tirtar,

Haptok-ring, the twelve signs of the zodiac,

and the
rest, the sun and the moon > .90 . . .

is fortunate, and the reverse

50. The opulent person who 93 .

51. Why a bad man sometimes succeeds, and a good one fails 93
52. How the ceremonies and religion should be considered,
and what is requisite for the renunciation of sin] .
-94
53. How the homage and glorifying of the sacred beings are
to be performed * . . ,
-95
;i
. . .

54. Why an ignorant man will not learn .96 . . .

55. Why an ill-natured man is no friend of the good, nor an

untalented man of the talented . . , . .
-91
56. The uses of mountains and rivers .98 . . . .

57. The many advantages and uses of wisdom * -98 .

58. Though an ignorant king is esteemed by man, a wise poor

man is more esteemed by the angels 105 -. - . .

59. The vices of the four classes priests, warriors, husband-

'

men, and artizans .:. . . .

105 . t . .

60. The man most conversant with good and evil , 1 06 .

61. The chiefs of men, women, horses, flying creatures, oxen,

wild animals, and grains *-':- .
107 . .

62. Regarding Kangdez, the enclosure formed by Yim, the

body of Sahm, the abode of Srosh, the three-legged
ass, the Horn tree, Gopaitoshah, the Kar fish, the
and ^inamr6,r :,.
griffon bird, . . . .108
63. The best good work, which requires no trouble .
.113

'
6lKAND-GtjMANIK VlGAR . . * ". . 115

1.
Introducing the subject and the author . . .
117 .

2. Why Aharman advanced towards the light, though of a

different nature ...... . .122 .

3. Why Auharmaz^ did not use his omnipotence to repel

'
Aharman , . ; k ; . . '.. .:< .
.124
4. How the stars came to be distributors both of the good
produced by Auharmazd', and of the evil produced by
Aharman . . .

Proof of the existence of a creator derived from the

.. . .
.127
5.
evident design in the creation . / . ,, f \ .
139
 CONTENTS. XI

CHAP. PAGE
6. Further proofs of a similar description . . k
.146
7. Proof of the existence of an injurer from the provision
made against him 150
8. Proofs of the same from the existence of evil 152 . .

i
9. Proof of the existence of the opponent before the creation,
and of his appearance afterwards . . .162 .

1
10. Those who believe in the unity of creation, also believe in
a corrupting influence which is really another being . 166
n. The inconsistency of those who trace both good and evil
to a sacred being whose attributes are incompatible
with the latter; with references to various scriptures .
173
12.

regarding the sacred being .....

Other inconsistencies in the assertions of various sects

13. Criticism of the Jewish account of the creation of the

202

universe and the fall of man, as given in the Old

Testament 208
14. Other statements of the Old Testament and Jewish tradi-
tion, regarding the sacred being, that are inconsistent
with his attributes .. . . .221 . .

15. Criticism of many statements of the Christian scriptures,

showing their inconsistency, and that some of them also
admit the existence of a separate originator of evil .
229
1 6. Criticism of some of the doctrines of the Manichaeans .
243

SAD DAR 253

Introduction . . . . . . .
255
1.

2.

3.
Sin not to be committed
Advantage of perseverance in industry
......
Necessity of unwavering faith in the religion

.
.

.
.

.
.

.259
257
258

4. No one should despair of the mercy of Hormazd . . 260

5. Advantage of NavaziW and Geti-khari</ . . . 262
6- The six indispensable good works . . .
.264
7. Why we should recite certain formulas after sneezing .
265
8. Why high-priests must be obeyed . . . .266
9. The sin of unnatural intercourse to be punished, by any
one, by death on the spot 267
to. Reasons forwearing the sacred thread-girdle and tying
it with four knots 268
n. Why a household should be properly maintained
fire .
270
12. Why the clothing of a corpse should be scanty and old,

though many people must follow the bier . .

.272
xii CONTENTS.

CHAP.

13. Why ceremonies in honour of the souls of the departed

should be properly celebrated 273
14. How nail-parings should be treated, and why .
.275
15. How we should salute anything agreeable, and why .
276
1 6. A pregnant woman and new-born infant require the pro-
tection of a fire or burning lamp, with other precautions 277
17. Why a toothpick must be cut free from bark .
.278
1 8. People should marry early, to benefit by children's good
works; and a childless man must have an adopted son 278
19. Advantage of attending to agriculture . . . .281
20. Advantage of feeding the worthy . . . . .282
21. How grace must be said before and after eating, and why 282
22. Advantage of performing adagoi . . .
.285
23. Tethered animals must be restrained . . . .286
24. Why and how Horn-juice must be given 286 to a new-born child

25. Why promises must not be broken 287

26. Everyman of fifteen years must select a patron spirit and
a priestly guide whom he must obey .288 . .

27. When it is doubtful whether an action be right or wrong

a high-priest must be consulted , .290 . .

28. Why the Avesta must be properly learnt and remembered 290
29. Why liberality must extend only to the worthy .291 .

30. Water must not be poured away, or drunk, in the dark 292 .

31. Dogs must be fed and well- treated 292 ... ,

. . .

32. Why a hen or cock must not be killed for crowing 293 .

33. Why search must be made where a corpse is supposed

to be buried .

Animals must not be often

...-. and some never;
. . .

also
294
34. killed,
certain parts should be consecrated . . .
.295
35. Prayers to be used when washing the face .296
;

. .

36. Necessity of the Bareshnum for both men and women .

296
37. Why the ten days of the guardian spirits must be celebrated 298
38. We must not drink from the same cup as those of a dif-
ferent religion, until it is
purified . , .
300
39. The sacred fire and its attendant must be properly main-
tained (see Chap. 92) ,
. . . .
301
40. Parents and priests must be obeyed and not vexed .
301
41. The care and prayers necessary for menstruous women .
302
42. Why slander and seduction, sins producing accusers,
'

are specially injurious , .' . . . .

305
43. Noxious creatures must be killed, especially five kinds .
306
44. Walking barefoot is a sin, and why . . .
.307
 CONTENTS. Xlii

45. How repentance must be accomplished for every sin .

308
46. The proper age for tying on the sacred thread-girdle .
309
47. Ceremonies must be celebrated after the death of a child
of seven, to liberate its soul from those of its parents .
310
48. A cooking-pot must not be more than two-thirds full, for
fear of boiling over 311
49. A fire must be cold before the ashes are removed .
-311
50. How the morning ablutions must be performed .
.312
51. Why necessary to send a child to school
it is .
.313
52. Why a sacred cake must be consecrated every year on
the day Khurda</ of the month Fravardin . .
.314
53. Any travelling twelve leagues must have a sacred
one

54. If a
......
cake consecrated before he goes and every Bahiram
day during his absence
man's serving wife has a son, he may adopt it but ;
315

if only a daughter, he must adopt a relation's son .

316
55. When a sacred cake cannot be consecrated at a NavaziW,
bread must be eaten with the Hormazd vag .
.316
56. Precautions and prayers necessary when evacuating water 317
57. A hedgehog must not be injured, and why .318 . .

58. Advantages of a ceremony for the living soul .

.318
59. Theonly NyayLy for women is obedience to their husbands 320
60. Steadfastness in the religion leads to heaven, and helping

61. Evils of falsehood .......

others to be steadfast is the best good work .321 .

322
62.

63.
Advantages of truth
Regarding the
in word and action
sin of adultery
and without violence
64. Penalties for theft with
..... .

.
.

.
-323

.326
324

65. Duties of thanksgiving and doing good . .

.328
66. All women must have the Dvazdah-homast celebrated .
330
67. Why women must abstain from adultery . . .
331
68. Precautions to be taken by menstruous women . .
332
69. Allowing the sun to shine on a fire, even through holes, is

sinful . .
334
70. Precautions tobe observed in carrying the dead .
-335
71. Punishment for eating dead matter as medicine . .
336
72. Bringing dead matter to water or fire is a deadly sin .
336
73. Any cow, goat, or fowl that eats dead matter is
impure,
and its produce cannot be
used, for a year .
-337
74. Morning ablutions . . . . . .
337
75. Cultivators must be careful that irrigation water is not
defiled with dead matter 338
XIV CONTENTS.

PAGE

76. Period of purification after childbirth 339

. . ,

77. Purification and precautions after still-birth . .

340
Why meat must not be eaten for three days after a death
78.
in the house . , , * . .
34 1
79. Advantages of liberality 342
,, . .

80. Different values of Ashem-vohu on different occasions .

343
8 1. Hormazd admonishes Zaratujt not to postpone to-day's
duties and good works till to-morrow . .
.344
82. The sacred thread-girdle must be re-tied when dressing,
before moving from the spot . ... . ,
'347
83. Proper fasting is from sin, not from food .. . .
348
84. Prayers before sleeping and when restless . . .
348
85. Advice must always be asked of the wise and relations .
349
86. Beavers must not be killed . . , . ,. .
350
87. Ceremonies to be celebrated after a death , .
350
88. Polluted wood must not be used or burnt . .
353
89. Any one eating dead matter, or polluting another with it,
'

must be purified .,
:
-

-^ >
:

*, .
.. -t. .

353
'

90. Nothing is to be given to a sinner , . .

-354
91. How to purify articles of various materials when polluted
by dead matter . ,,.; . . . .
354
92. The sacred fire must be properly maintained, and an
attendant provided (see Chap. 39) , .
355
93. Slander a sin, and how to atone for it . . . .
356
94. Benefits must be reciprocated 357
95. The merit of performing the Nyaywes, and the sin of neg-

96.
lecting
Mourning
them . .

dead is improper
for the

97. Priests' instructions must be treated with respect

. -.

.... . .
357
358
359
98. Priests must teach the Avesta to laymen correctly .
359
99. Pahlavi must be taught to priests only , . .
360
100. Any one molesting a harmless person in this world will
be delayed on his way to the other world .
.361
INDEX . . .--.....-. ^
.
363

Transliteration of Oriental Alphabets adopted for the Trans-

lations of the Sacred Books of the East , .
-373
 INTRODUCTION.

i. THE DINA-I MAINOG-I KHIRAS.

THE '
Pahlavi phrase Dina-i Main6g-i Khiraa?, Opinions
of the Spirit of Wisdom,' is a name applied to sixty-two

enquiries, or series of enquiries, on subjects connected with

the religion of the Mazda-worshippers, made by an anony-
mous wise man and answered by the Spirit of Wisdom.
But, as this name is only found prefixed to a manuscript,
written in A. D. 1569, in which the first part of the work is
missing it is doubtful whether it be the original name of
1
,

the book, or not, although it is very suitable to the general

character of the work.
Regarding the reading of this name, here adopted, it must
be observed that the correct pronunciation of the Pahlavi
word mainog, 'spirit,' is uncertain; the traditional reading
is madonad, which is a possible pronunciation of its letters,

but otherwise inexplicable

is Haug proposed to read
;

mainivad or minavad, but, in that case, the word ought

to end with <^=t, or with nd some of the present Dasturs
;

read minoe, but this would be written minoek in Pahlavi ;

the Pazand writers have mainyo, but this is evidently an

imitation of Av. mainyavo, and does not correspond with
the Pahlavi letters. As the word is manu or mi no in the
Sasanian inscriptions, and minu which words
in Persian, to
a final k would be added seems probable that
in Pahlavi, it

the final letter of the Pahlavi word is not d or e, but g,

a corruption of k, and that we ought to read minog or
mainog. At the same time it should be noticed that a
very old copy of the Pahlavi Farhang, in the library of
Dastur Jamaspji Minochiharji in Bombay, has the word
written with an extra medial stroke, so that it might be

1
See p. 3, note i.
Xvi PAHLAVI TEXTS.

read mina vand, as required by Haug's hypothesis, although

this copy of the Farhang gives madone^d as the traditional
reading.
of Wisdom are of a
subjects discussed by the Spirit
The
very miscellaneous character,
and their discussion is evi-

dently intended to furnish an outline of the tenets, legends,

and morality of the religion with which they deal but it ;

forms by no means a complete, or systematic, treatise on

these subjects, and it is remarkably silent with regard to all
details of religious rites and ceremonies, which are only

occasionally mentioned. This silence may, perhaps, be due

to the fact that the author was a layman, as seems clear
from the account he gives of his doubts and enquiries in
Chap. I, 14-56. Any incompleteness of the treatise may
also be explained by the apparent loss of the latter end of
the work, as the sixty-second reply (Chap. LXIII) termi-
nates the extant text of the treatise abruptly, and without
any trace of peroration.
By the Spirit of Wisdom the author means the innate
wisdom of Auharma^ (Chap. LVII, 4), the dsna khratu
of Yas. XXII, 29, XXV, 18, through which the spiritual and
worldly creations were produced (Chaps. I, 49, 51, LVII, 5).
It was originally created by Auharma^ (Chap. VIII, 3, 8),
and is superior to the archangels (Chap. I, 53) ; it can appear
in a personal form, and undertake to be an instructor (Chap.
I, 57, 60, 61) and it can likewise be used as a defence
;

(Chap. XLIII, 6).

With regard to the author of this treatise, and the age in
which he lived, we have no further information than can be
gathered from the contents of the book itself. The author
was evidently a devoted Mazda-worshipper, and probably a
layman, as has been already remarked, but he has given us
no further hints about himself. Whether he wrote before
or after the Arab conquest of Persia is doubtful. There are
only two passages that might be strained into allusions to
Muhammadanism : one in Chap. I, 1 8, which alludes to
some heterodox religion injuring the property of the
orthodox faith, but the author has just been talking of
many sects, and the grievance here mentioned is much too
 INTRODUCTION. XV11

common to be considered as applicable only to the Arabs ;

the other passage is Chap. XVI, 37-48, which describes the

advantages of the moderate drinking of wine,' and might
'

be supposed to be written in indirect opposition to the

Muhammadan prohibition of such indulgence. In either
case the allusion is certainly far too obscure to form a fair
basis for argument. On the other hand, Chap. XIII, 13, 14,
speaks of the sovereignty of Vutasp existing in connection
with the most powerful sect or form of devotion, which
statement might be strained to imply that the government
was still orthodox and the definitions of good and bad
;

government in Chap. XV, 12-39 could hardly have been

written after the Arab conquest. The allusion to the con-
tinued conflict of theArumans and Turanians with the
XXI, 23-26, may possibly refer to some
Iranians, in Chap.
troublesome wars carried on by the Greeks and Turks
against the Persians in the time of the author, and the late
Dr. A. D. Mordtmann has suggested A. D. 580-590 as a
probable period for such remarks, but, here again, the
allusionis too obscure to be relied on.

Very few of the author's quotations can be identified, but

this isno argument for a greater age than eight or ten
centuries, as we know, from passages quoted in the Shayast
La-shayast, Da^istan-i Dinik, and other works, that some
of the lost Nasks must have been still extant as recently as
that. The Avesta is quoted only twice by name, in Chaps.
I, 27, XVI, 15 ;
the former passage has not been identified,
but the latter may perhaps be from the Pazag Nask.
Several quotations, however, are made from the din 6 or
'revelation,' a term which, when it refers to writings, is
often applied by.Pahlavi writers to the Avesta only. Of
these passages Chap. XLIV, 18-23 is from the Vendida^,
Chap. XXI, 24-26 may be from the Kidrast Nask, and six
other quotations have not been identified. In other cases
'
the quotations are merely prefaced by the phrase it is
declared.' And of these the passage in Chap. LVII, 24-28
appears to be derived from the Vendida^, and that in Chap.
II, 155, 156 from the so-called HaWokht Nask, while eight
other passages are unidentified. In this last class the quota-
[24] b
Xviii PAHLAVI TEXTS.

tions seem to be rather paraphrases than accurate transla-

tions of the original texts.

Of the original Pahlavi text of the Dina-i Mamog-i Khira^
one of these
yet known to exist
only two manuscripts are ;

(K43) is contained in No. 43

of the Iranian manuscripts in
the University Library at Kopenhagen, and the other
Anklesaria of
(TD2) belongs to Mr. Tehmuras Dinshawji
Bombay.
The manuscript K43 is a small quarto volume of 178
folios, of which the Dina occupies fols. 2-37, written
fifteen

lines to the page. The first and second folios also contain
the conclusion of the larger BundahLy, of which the first 129
folios are missing from this codex, as described in SBE,
vol. v, introd. pp. xxxix-xli. And the latter part of the
codex contains about one-fifth of the Dinkan/, in several
detached fragments, and four-fifths of the Bahman Ya^t.
This manuscript was brought from Persia by the late
1
Professor Westergaard in I843 and the Pahlavi text of
,

the Dina, which it contains, was published in facsimile by

2
Andreas in i88s .

In this codex the text of the Dina-i Mainog-i Khira^

begins in the middle of Chap. I, 28; but, as the copyist
has prefixed an introductory heading to this imperfect text,
it is evident that he, or some predecessor of his, must have

copied the work, in this imperfect state, from some manu-

script whose first folio had been lost. Besides this deficiency,
ten folios of the text have been lost from this particular
codex nine of these were occupied by Chaps. XIV, i-
;

XXVII, 49, and the tenth contained Chaps. XXXIX, 31-

XL, 17. At the end of the work, Chap. LXIII is followed
'

by a colophon to the
following effect Completed in :

peace and pleasure and joy on the day Shatvairo of the

month At7an of the year 938 of Ya^akar*/, king of kings,
[26th May 1569]. I, Mitr6-apan Anoshak-ruban Rustam
Shatro-iyar, wrote it for my own possession. From the copy
1
See Zend-Avesta, or the Religious Books of the Zoroastrians, edited by
N. L. Westergaard (Kopenhagen, 1852-54), vol. i, introd. p. 8, note 3.
2
The Book of the Mainyo-i-Khard, also an old fragment of the Bundehesh,
edited by F. C. Andreas (Kiel, 1882).
 INTRODUCTION. XIX

of Dastur Gadman-piru^ Aspendiyar Gadman-piru^, and

that from the copy of Dastur Shatro-aiyyar Ve^an Khusrdi-
shah, and that, as regards these several sayings, was written
from the copy of the heavenly-destined Mah-vinda<^ Nare-
mahan with the righteous soul, and comes unto us from the
realm of the Hindus. May even our writing be in accordance
with the will of the sacred beings.' In addition to the date, the
chief matter of interest in this colophon is its acknowledg-
ment of the fact that the work had come from India, where
the original Pahlavi text appears to have since become
extinct. We
have, therefore, in this text, merely so much
of the work as had reached India, on which the Pazand-
Sanskrit version of Nery6sang, described below, was un-
doubtedly based and the possibility of hereafter finding
;

the latter part of the work in Persia should not be over-

looked. It is, however, upon the text contained in K43, so

far as is preserved, that the translation of the Dina-i

it

Mainog-i Khira^/ in this volume is founded.

Of the other Pahlavi manuscript, TD2, nothing further
is known to the translator than a copy of the passages cor-
responding to those contained in the ten folios lost from
K43, upon which copy the translation of those passages has
been based.
Besides these manuscripts of the original Pahlavi text,
there exist other copies, in which the text has been merely
reproduced from the Pazand version described below and, ;

K22 (No. 22
of these copies, in the University Library at
Kopenhagen) may be cited as a typical example. This
manuscript is a large octavo volume of 56 folios of glazed
Indian paper, probably about a century old, but without a
date. The first 48 folios contain a corrupt Pahlavi text of
the Dina-i Mainog-i Khira^, alternating with the usual
Sanskrit version described below, written nineteen lines to
the page, and extending as far as Chap. XXVII, 41. The
corruptions in the text consist of misuse of Huzvari^ equiva-
lents, and errors in orthography which no old writer of
Pahlavi would be likely to commit, such as writing ko /avis t
for harvist, nafomanidarik for khve^ini^arih, bara-
guman for a^iguman, hame for hamai,
b 2
XX PAHLAVI TEXTS.

la and ma for a/, denman instead of ban a for Paz. ^,

the constant use of the adjective suffix -ik for the abstract
suffix -ih, and the frequent omission of the final k in such
words as danak, arista k. It can be seen at once, by any
one really acquainted with Pahlavi, that a text of this de-
scription merely a modern transliteration of the Pazand
is

version by some one whose knowledge of Pahlavi was rather

limited and artificial.

Most of the Indian manuscripts of this work contain only

the Pazand version written in short sentences, alternating
with a word-for-word Sanskrit translation of each sentence ;
the Sanskrit being written upside down, for the sake of
forming a continuous line with the reversely- written Avesta
characters of the Pazand. This Pazand-Sanskrit version of
the Mainy6-i Khardcalled in Pazand) was compiled
(as it is

by Neryosang, son of Dhaval, a Parsi priest who is supposed

to have lived some time in the fifteenth century, and

evidently possessed a very good knowledge of Pahlavi,

though not sufficient to avoid some few mistakes, especially
in reading foreign names. His authorship is attested by a
Sanskrit introduction, prefixed to most manuscripts of this
Through the name and
'

version, to the following effect :

almighty power and assistance of the lord Ahura-mazda,

the greatly wise, may the achievement be auspicious, and
be the progress and success of the good Mazda-worshipping

religion, and energy

body and long life for all the good
in
and right-minded. This Pahlavi heavenly wisdom, called
the Mainyo-i Khard, is translated by me, Neryosang son of
Dhaval, from the Pahlavi language into the Sanskrit
1
language, and written from the difficult Parsi letters with
the Avesta letters, for the joyful understanding of the good
listeners to instruction, the true-minded. Salutation to the
good, the pure-thinking, the true-speaking, the just-acting.'
Of this Pazand-Sanskrit version the oldest manuscript
that has been examined is Li9, No. 19 of the Avesta and
Pahlavi manuscripts in the India Office Library in London,
one of the manuscripts brought from India by Dr. Samuel
1
That is, from the ambiguous Pahlavi characters, used in all Persian
writings before the Arab conquest.
 INTRODUCTION. XXI

Guise who was head surgeon of the general hospital at

Surat from 1788 to 1795, and obtained several manuscripts
from the widow of Dastur Dardbji, the instructor of An-
quetil Duperron. It is a small octavo volume, containing

148 Indian
folios of old paper, of which the first 132 are
occupied by the Pazand-Sanskrit Mainyo-i Khard, written
fifteen lines to the page. At the beginning of the text the
folio containing Neryosang's Sanskrit introduction (de-
scribed above) has been lost, but the text itself is complete.
At the end of the work is a P&zand- Sanskrit postscript
which may be reasonably attributed to Neryosang him-
'
and can be translated as follows
self, Completed for the :

peace and pleasure, happiness and dominion of all the good

who are virtuous. To him for whom it is written may it

be well-resulting and well-omened, and, after a hundred and

fifty years, may he be a transmitter of it to his own religious
children's children, through the will of the sacred beings.
Of whomsoever the best ability is not wisdom, that best
ability of his is even then owing to it. Wisdom which is

without learning is poor, and learning which is without

wisdom is helpless.' After this postscript a Pahlavi colophon
has been copied from some older manuscript to the following
'
effect: Completed in peace, pleasure, and joy, and ended ;

written by me, a servant of the religion, the priest Shatro-

aiyyar, contemporary (?) of Neryosang.' And this is fol-
lowed by a colophon in very corrupt Sanskrit, which states
that this manuscript was completed, in the district of Nga-
maw^ala 1 at a date corresponding to Friday, the i9th
,

October 1520, by the teacher Mihrvan, son of Mahydr and

grandson of Padama, for the priest Bahram, son of Palhan'.
This manuscript of the P&zand text is, therefore, nearly 49
years older than that of the original Pahlavi text (K43)
upon which the present translation is based. It corresponds

very closely with that Pahlavi text, and where it differs the
variation nearly always due to some mistake, or attempt
is

at improvement, on the part of Neryosang. It must, how-

ever, be acknowledged that very few translators adhere so

1
Probably an old name of Nan sari.
XXli PAHLAVI TEXTS.

closely to their original texts as this

learned Parsi pries=
has done to his.
Other manuscripts of the Pazand-Sanskrit version are
PA 10 and PB6. The former is No. 10 of the Anquetil
Collection in the National Library at Paris, and was brought
from Surat by Anquetil Duperron in 1761. It is an octavo
volume, which the Mainy6-i Khard occupies the first 21 1
in

folios, and commences with Neryosang's Sanskrit introduc-

tion, translated above, but does not contain the postscript.

The date of its colophon appears to correspond to the 7th
December 1649, new style. The latter manuscript, PB6, is

No. 6 of the Burnouf Collection in the same library, and is

probably about a century old.

The Pazand version also occurs alternating with a Gu^a-
rati translation in K23, No. 33 of the Iranian manuscripts
in the University Library at Kopenhagen. It is an octavo
volume of 168 folios ofglazed Indian paper, of which the
first 162 contain the Pazand-Gu^arati text, written fifteen
lines to the page, and the remaining six folios contain an
index stating the contents of each chapter. A
colophon, at
the end of the text, has a date corresponding to the 25 th
August 1663, new style; and another, at the end of the
index, states that the manuscript was written by the priest
Yazad-yar, son of Vikaji, of San^an, and finished at a date
corresponding to the i;th October of the same year.
In another class of Pazand manuscripts of the Mainyo-i
Khard the Pazand text is written in the Perso- Arabic cha-
racter, and accompanied by a Persian translation, forming
what may be conveniently termed a Parsi- Persian version.
'One example of this version is contained in MH;, No. 7 of
the Haug Collection in the State Library at Munich, of
which occupies the first 70 folios, written fifteen lines to
it

the page. Most of the Persian translation is written in

sentences alternating with those of the Pdrsi text, in which
case the translation is merely a paraphrase of the Parsi but ;

some of the translation is interlined, and this is much more

each Parsi word having its Persian equivalent written
literal,
below it. This manuscript contains several other texts, and
from two colophons, one near the middle, and the other near
 INTRODUCTION. Xxiii

the end of the volume, it appears that it was written by

Darashah, Mihrbanji, and the first half of the
son of
volume was completed at a date corresponding to Wednes-
day the 9th August 1809.
Another example of the Parsi-Persian version is found in
No. 2769 of the Persian manuscripts in the India Office
Library in London, in which manuscript it occupies 75
folios, written eleven lines to the page, and is not dated,

though probably written early this century. In this copy

the Parsi text istolerably complete, but long passages of
the Persian translation are omitted when given, the Persian
;

is usually identical with that in MH7, though some in-

stances of independent translation occur.
In addition to the Pahlavi, Pazand, Sanskrit, Gu^arati,
Parsi, and Persian texts of the prose Dina-t Mainog-i
Khira</, the popularity of the work is further evinced by the
existence of two versions in Persian verse. One of these
was described by Professor Sachau in the Journal of the
Royal Asiatic Society, new series, vol. iv, pp. 229-283, from
a manuscript in the library of that Society in London,
written probably near the end of last century. The author
of this metrical Persian paraphrase appears to have been a
native of Ravar in Sindh, named Marzuban, who composed
it from a Parsi version of the original text, bequeathed to

him by his teacher while he was studying the old traditions

at Yazd and the date of his composition seems to have
;

been A. D. 1612. His verses contain only fifty-four ques-

tions and answers, but these contain the substance of the

greater part of the Minokhirad, as the work is called in

Persian, with some few additions from other sources.
A copy of the other metrical Persian Minokhirad occupied
fols. 527-550 in the second volume of 629, a two-volume

quarto Rivayat, No. 29 in the Bombay University Library.

It is doubtful whether the original number of folios were

twenty-four or twenty-six, but only twenty-two now remain.

These contain 497 couplets of introductory matter, 1060
representing the text of the work, and 190 of epilogue;
and from 160 to 330 further couplets of the text are
missing. According to statements in the introduction and
 PAHLAVI TEXTS.

to have been composed, from

epilogue the verses appear
Neryosang's Pazand-Sanskrit text, by the priest Hormazyar
and his son Darab, the latter being the actual writer, and
1
the former being a son of Faramruz son of Qavamu-d- ,

1
din, son of Kai-Qubad,
son of Ham/fcarapadam of San^an,
of the family of the priest Nerydsang Dhaval. The work
was commenced on the 7th November 1676, new style,
and completed in thirty-five days; and the copy in 629
was finished on the 2ist November 1679, new style. The
order of the subjects discussed in this metrical version
differs, in some respects, from that
followed in the prose

texts, and the 1060 couplets of extant text represent only

forty chapters of the work, though several of the others
were, no doubt, represented in the missing couplets.
Another copy of this later metrical version appears to
exist in pp. 231-248 of No. 12 of Anquetil's Collection in
the National Library at Paris.
Of the Pazand text of the Mainyo-i Khard, Chaps. LVII,
XXVII, LXII, I, 51-61, VII, 9-12 have been published,
with German translations, by Professor Spiegel, in his
'Grammatik der parsi Sprache,' pp. 128-155, 161-173, 185,
1 86, 1 88, 189. He has also published German translations
of Chaps. 110-193, VIII, XXXVII, XLII in his <Tra-
II,
ditionelle Literaturder Parsen,' pp. 138-144, 147-150.
And the complete Pazand-Sanskrit texts, with an English
translation, Pazand glossary and grammar, were published
by the present translator in 1871. Since that date the
original Pahlavi text of the Dina-i Mamog-i Khirad has
been discovered, from which the present translation has
been made.
In connection with this account of the various versions of
'
the Opinions of the Spirit of Wisdom,' it should be noticed
that an abridgement of the work also exists in Persian prose,
and is called the '
Other Minokhirad.' copy of this A
abridgement is contained in fols. 71-78 of MH7 (described
above), and consists of a very free Persian translation of the
Pazand texts of Chaps. I, 14-!!, 64, III-VII, XIV, XV,

1
A variation of this pedigree is quoted in p. xlii.
 INTRODUCTION. XXV

XXI, XXV, followed by a variety of short statements

about thankfulness towards the sacred beings, the supreme
heaven, male and female angels and demons, wealth and
poverty, &c., and concluding with the names of the first
sovereigns of the world, the descent of mankind from
J
Gayomard, and of the 292 species of animals from the
primeval ox. Another copy of this abridgement appears
to be contained in fols. 80-84 of No. 15 of Anquetil's Collec-
tion in the National Library at Paris.

2. THE 6IKAND-GUMANIK VlGAR.

The term ^Sikand-gumanik Vi^ar, doubt-dispelling expla-

'

nation,' is the Pahlavi name applied to a controversial

work by its author. The chief object of the work is to
prove the correctness of the fundamental doctrine of the
Mazda- worshipping religion, that good and evil do not
proceed from the same source, and to show that other
religions, while professing to believe in the unity of crea-
tion,can only account for the origin of evil, either by
degrading the character of the sacred being, or by attri-
buting evil to a corrupting influence which is really a
second being. In other words, the author's object is to
show that people, who believe in an all-good and
all

omnipotent creator, must logically admit the existence of

an independent origin of evil, whatever they may say
to the contrary. In the course of his arguments, he
naturally finds it easier to attack the inconsistencies of
other beliefs than to defend his own, and much of his
attention is, therefore, given to pointing out apparent
inconsistencies and seemingly delusive statements in the
scriptures of the Muhammadans, Jews, Christians, and
Manichaeans.
The author's name was Mar^/an-farukh, son of Auhar-
ma^-da^ (Chap. I, 35), and his account of his enquiries
( 36, 37) bears much resemblance to what is said of the
wise man's proceedings in Mkh. I, 34-36. He determines to
1
Bd. X, 3, XIV, 13 mention 282 (or 272 in some copies).
XXVi PAHLAVI TEXTS.

write a treatise for removing religious doubt, and calls it

the Sikand-gumanik Vi^ar (Chap. I, 38). He is also careful

in stating that he has selected many of his facts and argu-
ments from older writings, such as those of Atur-pa^iya-
vand 1
9
which he had found in the Dinkar^ 2 compiled by
Atur-frobag, son of Farukh-za<^. In this statement he
must be referring to the first two books of the Dinkar^,
which have not yet been discovered, as the other seven
books, which are extant, do not contain the matters to which
he alludes. He also mentions the R6shan manuscript com-
3
piled by Roshan son of Atur-frobag, a writer who is often
,

quoted in the Pahlavi commentaries on the Avesta 4 And .

he begins his religious discussion by replying to some

difficulties that had been suggested to him, in a friendly

manner, for solution by Mitro-aiyyar, son of Mahma*/,

of Ispahan 5 .

His allusions to Muhammadanism are of a very guarded

character, though sufficiently clear to leave no doubt as to
the religion he means. Like all Pahlavi writers, he never
mentions that religion by name, but when, in the position
of a Zoroastrian in Persia, he states that he did not admire
the religion that was then in supremacy 6 there can be ,

little doubt that he refers to Muhammadanism. And any

such doubt would be dispelled, not only by such vague
references to passages in the Qur'an as occur in Chap. XI,
4> 5> 269-271, but also by the distinct quotation of a striking

legend, from the same source, regarding the fallen angel in

52-6o, 248 of the same chapter, and by the use of the
term Mutazalik (Ar. mu'htazil) with reference to a certain
sect in 280.
With regard, therefore, to the age of the Sikand-gumanik
Vi^-ar, we may be quite certain that it was written long after
the Arab conquest of Persia ;
and from the names men-
tioned by the
author, as stated above, it is evident that he
lived after the time of Roshan, son of Atur-frobag, son of

1
See Chaps. I, 38, IV, 106, IX, 2, X, 52.
a
See Chaps. IV, 107, IX, i, 4, X, 57.
3
See Chap. X, 53, 54. See Sis. I, 411.
6 6
See Chap. II, I, 2. See Chap. X, 45.
 INTRODUCTION. XXvii

Farukh-za<f. Now, according to a Pahlavi tale l the accursed

,

2
Abali.9 ,
the Zandik, had a religious disputation with Atur-
frobag, son of Farukh-za^, in the presence of the Khalifah
Al-Mamun who reigned A.D. 813-833 it is, therefore, ;

hardly possible that Roshan, son of Atur-fr6bag, could

have written his commentary before the middle of the
ninth We also know, from the last chapter of
century.
the book of the Dinkar<^, that Atur-fr6bag was
third
not the last editor of that work, but was succeeded by
his son Zaratiut, and, laterstill, by AturpaW, son of
Hemi</, who appears to have given the book its final
revision. Of Aturpa^'s work the author of the vSikand-
gumanik Vi^ar does speak, and it is, therefore,
not
reasonable to suppose that it had not been completed
in his time. But, according to Bd. XXXIII, 10, n, this
Aturpa^was a contemporary of Za^-sparam who was living
in A.D. 88 1 3 and his revision of the Dinkan^ was, therefore,
,

probably progress by the end of the ninth century.

in
From these facts we may conclud e that the vSikand-gumanik
I

Vi^ar was written after the middle, but before the end, of
the^ ninth century unless we were to suppose that, although
;

its author consulted only the first two books of the Dinkan/

(as mentioned above), the remaining seven books may have

existed as a separate work unknown to him. Considering,
however, that Aturpa^, son of Hemi^, was so important a
' '

personage as the leader of those of the good religion of his

time, this supposition would not be very probable.
There is probably nothing new to defenders of Christianity
in Man/an-farukh's attacks upon the apparent inconsistencies
of their scriptures, with regard to the origin of evil and the
existence of unity in trinity, subjects that are more usually
admitted without investigation than seriously discussed.
This is not, however, the mode in which such subjects are
likely to be treated by outsiders, and missionaries will no
doubt find among Man/an-farukh's arguments many that
they must become accustomed to hear from educated
1
Acopy of which is contained in the very old codex No. 20 in the University
Library at Kopenhagen, fols. 148-152.
2
The reading of this name is uncertain, but this is the Pazand form.
3
See Ep. Ill, 2, 17, 21.
XXV111 PAHLAVI TEXTS.

men of other faiths. And, if they engage in controversy, as

they ought to do, they must expect to hear them stated in

less consideratelanguage than this author uses.

An interesting question, for any one who possesses special
information on the subject, would be to ascertain from what
version of the Old and NewTestaments Man/an-farukh
drew his quotations. There seems every probability that
his translation of the passages, though it may not be alto-

gether literal, is yet sufficiently so to admit of the par-

ticular version being identified, if its peculiarities of wording
were carefully considered. The peculiar Pahlavi spelling of
the name Isaac in Chap. XIV, 42, as deduced from its cor-
ruption in Pazand, points to a Syriac version of one of the
legendary works consulted by the author.
In his discussion of the tenets of the Manichaeans Man/an-
farukh is dealing with a subject that is far less known than
the other faiths he attacks, and the information he gives
may be valuable. Unfortunately the latter part of this dis-
cussion is
missing, although the loss of text is probably not
very extensive.
The original Pahlavi text of the Sikand-gumanik Vi^ar
has not yet been discovered, although there are several
existing copies of a Pahlavi version of the earlier part of
the work, which are evidently reproductions from the
Pazand text. These pseudo-Pahlavi manuscripts usually
end with the fifth chapter, and are certainly superior to the
similiar reproductions of the Dina-i Mainog-i Khirad", repre-
sented by Kss (see p. xix). Yet they generally use the
adjective suffix -ik for the abstract suffix -ih, because both
these suffixes become -i in Pazand
they often have k abed,
;

'much/ for afa^, 'and by him,' when the Pazand has vas
by mistake for vaj; they also substitute the Pazand mis-
reading aina for thetrue Pahlavi adina^ besides adopting
;

other occasional miswritings for which the Pazand version

alone is responsible. Such manuscripts could be of no
they had descended from some family
critical value, unless
of Pazand manuscripts which had left no
surviving represen-
tatives in Pazand, and this does not
appear to be the case.
A specimen of these Pahlavi reproductions is contained
 INTRODUCTION. XXIX

in the last 36 folios of Li5, No. 15 of the Avesta and

Pahlavi manuscripts in the India Office Library in London.
It commences with the words all the angels' in Chap. I, 4,
'

and ends with Chap. V, 71 the handwriting being the same

;

as that in L26, a manuscript that contains a date corre-

sponding to A. D. 1737.
In fols. 9-16 of BM. No. 22,378 of the Additional Oriental
manuscripts in the British Museum Library, there is a
modern fragment of this reproduced Pahlavi text, interlined
with a transliteration in the Persian character, and alternat-
ing with a Persian paraphrase. This fragment contains
only Chap. I, 1-31.
The reproduced Pahlavi text also occurs, in parallel
columns with the usual Pazand and Sanskrit versions and a
Persian paraphrase, in R, an imperfect polyglot manuscript
given to the late Mr. J. Romer by a Dastur in Surat. Of
this foolscap-folio manuscript Mr. Romer sent pp. 16-31

(with the first fifteen pages of a Pahlavi- Persian Bundahij)

to the late Professor M. J. Muller, through Mr. Poley he ;

also sent pp. 32-63, 82-93 to tne ^ ate Professor H. H. Wilson

on 3rd December 1836, who afterwards transferred them
to Professor Max Muller; and he gave pp. 64-81, 99-143
to the late Mr. Norris. The first of these fragments,
together with that of the Bundahu- now constitute No. 10
of the Muller Collection in the State Library at Munich ;

the next two fragments were presented to the India Office

Library, and the two last mentioned were acquired by
it, in 1876. It is most probable that the first fifteen

pages of this polyglot manuscript were not given to Mr.

Romer, but the first fifteen pages of the BundahLy were
substituted for them. The portion extant (pp. 16-143)
contains four versions of Chaps. I, 28-V, 57, with the
all

Sanskrit and Persian versions of Chap. I, 25-27, and the

Pahlavi and Pazand versions of Chap. V, 58-62 j and the
lattertwo versions are everywhere interlined with a trans-
literation in Persian characters. This manuscript is modern
and of no particular critical value ; but, as the combination
of the four versions is rare,' if not unique, it would be very
desirable to discover the rest of the manuscript.
XXX PAHLAVI TEXTS.

In another manuscript, No. 18 of the Anquetil Collection

in the National Library at Paris, the reproduced Pahlavi
text has the usual Pazand version written above it. This
manuscript, which is in the
form of a roll, begins at the
same point as Li5 (see p. xxix) and ends with Chap. V, 95,
which is said to be the usual extent of other manuscripts
of this class in India. A copy of this manuscript is No. 23

of the Miiller Collection in the State Library at Munich.

An
extension of the same reproduced Pahlavi text, with
the Pazand version written above it, and alternating with
the Sanskrit version, is contained in Ks8, No. 28 of the
Iranian manuscripts in the University Library at Kopen-
hagen. It is an imperfect octavo manuscript, of which only
66 folios remain, written eleven lines to the page, and, in its

present state, undated, but seems to be fully 150 years

it is

old. The portions of the text that it still contains are only
Chaps. I, i-II, 8; III, 1-25; HI, 3 6-IV, 106 VIII, 103-
;

IX, 16; IX, 30-X, 13 X, yi-XI, 28 XI, 55-61 so that

; ; ;

more than half the text that ought to be included within its
extreme limits is missing but its original extent, within the
;

same limits, was more than double the usual length of the
reproduced Pahlavi text, as stated above. In this par-
ticular, ofunusual length, only one other manuscript of
that text seems to be known in India that resembles it, in
addition to the imperfect copy next described. Ka8 con-
tains Neryosang's usual Sanskrit introduction (see p. xxxiii),
and differs from the oldest Pdzand manuscript in AK
only two or three instances, and these variations can be
explained as corrections made on the authority of the
Sanskrit version.
An
imperfect and modern copy of the Pahlavi-Pazand-
Sanskrit texts is also contained in twenty- two folios prefixed
to AK (described below). This copy commences with Ner-
yosang's Sanskrit introduction, and includes only Chaps. I,
i-IV, 100 and X, 7I-XI, 47. Its writer has intended to
give the three versions in successive sentences, but, after
Chap. I, 23, the Pazand and Sanskrit sentences are less and
less frequently written, till
they cease altogether after I, 43,
with the exception of one or two isolated sections. In
 INTRODUCTION. XXXI

several cases he has also substituted the correct abstract

but this correction is
suffix -ih for the usual incorrect -ik,

generally confined to abstract nouns in common use.

As none of these Pahlavi manuscripts can be considered
otherwise than as reproductions from the Pazand, it is to
the Pazand-Sanskrit version of Neryosang that we must still
look for the nearest approach to the original text of the
work. we find the greatest
It is in this version, too, that

extent of text extant, although the vSikand-gumanik

still

Vi"ar seems to possess the peculiarity of wearying out all

its copyists at some point or other, so that not only is there
no complete copy of the work known, but also nearly every
copyist has stopped his work at a different place.
The oldest known manuscript of the Pazand-Sanskrit
version belongs to Dastur Hoshangji Jamaspji of Poona,
and is called AK, because it is supposed to have been
written by Asadin, son of Kaka. In its present state this
manuscript consists of seventy-seven small quarto folios of
very old, discoloured, Indian paper, written sixteen 'lines to
the page, and containing the Pazand version in short sen-
tences, alternating with a word-for-word Sanskrit transla-
tion of each sentence the Sanskrit being written upside
;

down, sake of forming a continuous line with the

for the

reversely-written Avesta characters of the Pazand. From

other manuscripts it is known that this Pazand-Sanskrit
version was compiled by Neryosang, son of Dhaval, but in
this manuscript his usual Sanskrit introduction is lost with
the first three folios of the text, and the existing seventy-
seven folios contain only Chaps. I, i6-XI, 145. As this
extends only one folio beyond the middle of the whole of
the text that is it is supposed that this old manuscript
extant,
was divided two nearly equal moieties on the occasion
into
of some division of property, of which the earlier moiety has
been preserved, and the later one either lost, or destroyed,
or buried in some inaccessible library.
In consequence of the imperfect state of this manuscript
it bears no date, but an old Sanskrit colophon has been

copied by the writer of JE (one of the more modern manu-

scripts that are evidently derived from AK through one or
XXX11 PAHLAVI TEXTS.

more intermediate copies), and this may be fairly assumed

to be the colophon of AK. This colophon may be trans-
lated as follows: 'In the Sa;/zvat year 1625, in the current
Saka year 1490, on the present day (?), the fourth day
Shahrivar of the eleventh month Bahman, in the district
1
of Naga-ma^ala in the royal reign of king Sul/an Mu/^-
,

affar-shah, the book named Sikand-gumanik Vi^ar is

written, for the use of Amalshdh JTangashah 2 by the 3

3
priest Asadin ,
son of the priest Kakd. May it become
'

auspicious !
may it be beneficial !

The date colophon seems to correspond

indicated by this
4
to the 23rd September 1568 but it may, of course, be ,

doubted whether it originally belonged to AK, because the

text to which it is appended in JE is incomplete. If it
were attached to AK, the text in that manuscript must
either have been originally incomplete, or some of the later
folios must have been lost, while the last one, containing the

colophon, was still preserved. If it did not belong to AK,

it must have belonged to some later manuscript, because

there is no doubt that JE has descended from AK, and

could not, therefore, contain the colophon of an older
manuscript than AK, unless it had been written in AK
itself, or obtained in an irregular manner from some un-

recorded source. For these reasons there seems little

doubt that AK
was written either in 1568, or earlier and ;

the general appearance of its folios favours this assumption.

So far as it extends this is the best manuscript of the
Sikand-gumanik Vi^ar that is known to exist, and the
present translation has, therefore, been based upon its texts,

1
Probably an old name of Nausari.
2
This A"angashah was probably a grandson of the Aangashah at whose in-
stigation the Parsis in India carried on a correspondence with those in Persia in
A.D. 1478-81, which is still preserved in the Persian Rivayats. And his father
may have been the Ma^ekshah Alingashah who was the head of the Parsi lay-
men in Nausari in 1531, when he was 70 years old, as appears from the Hadesa
Namu (Bombay, 1831).
3
In a Gu^arati memorandum, recently appended to JE, it is stated that the
colophon of a Yasna Sadah, written in A.D. 1572 or 1576, gives the pedigree of
this copyist as follows Asadin, son of Kaka, son of Dharpal, son of Lakhmi-
:

dar, son of Mobad Kamdin, son of Zaratfot, son of Mobad Hormazdyar, son of
Ramyar.
*
Or it may be 1569, as the *Saka date has been altered from 1491 into 1490.
 INTRODUCTION. XXX111

which no doubt, very nearly in the same state as when

are,
edited by Nery6sang the Sanskrit version, especially, is
;

far more correct than in the later copies. Many of the

Pazand sections in Chaps. V-VIII are written in Pahlavi
only, or in Pahlavi with the Pazand written above it but, in ;

all cases, this Pahlavi is as corrupt as that of the reproduced

Pahlavi manuscripts.
The most complete manuscripts of the Pazand-Sanskrit
version are JJ and JE, of which JJ is the oldest and best,
but has not yet been thoroughly examined. It is a small
it

quarto volume of 182 folios of Indian paper, written fifteen

to seventeen lines to the page, and belongs to Dastur
Khurshedji Jamshedji of Nausart. From certain blunders
and peculiarities, which its writer has copied, it is certain
that this manuscript has descended from AK, and, also, that
it has derived a few variations from some other source. Its
Sanskrit text is not written inverted, as it is in AK, and it

commences with Neryosang's usual Sanskrit introduction,

as translated in p. xx, but with the clause containing the
names altered to the following This book, named
effect :
'

uSikand-gumanik Vi^ar, is translated by me, Neryosang son

of Dhaval, from the Pahlavi language into the Sanskrit
language, and written from the difficult Parsi letters with
the Avesta letters, for the joyful understanding of the good
listeners to instruction, the true-minded.' The texts in JJ
are of the same extent as the translation in this volume,
and are followed by a colophon in Persian, Sanskrit, and
imperfect Pahlavi, which states that the manuscript was
written by Dastur Jamshed, son of Jamasp, son of Asa, son
of FreWun, inhabitants of Nausari, and completed on the
day Srosh of the month Vohuman, A.Y. 1137 (correspond-
ing to the ^8th August 1768).
The other manuscript, JE, which is as complete as the
translation in this volume, is a foolscap-folio volume of 132
folios, written eighteen lines to the page, and belongs to
Dastur H6shangji Jamaspji of Eoona. It corresponds very
closely with JJ, but its Sanskrit (which is not written in-
verted) is rather more corrupt ; and it contains the same
indications of descent from AK as that manuscript does,
[24] C
XXxiv PAHLAVI TEXTS.

with the same variations derived from some other source.

It commences with Neryosang's usual Sanskrit introduction,
and at the end of the text it has the old Sanskrit colophon
translated above, and supposed to belong to AK. And
this is followed by a Persian colophon, written on the day
Hormazd of the month Bahman, A. Y. 1211 (corresponding

to the 26th July 1842), and stating that this manuscript

was copied from that of Asadin, son of Kdka, in Bombay, by
Jamshed, son of Edalji, son of Bahmanji, son of the writer
of JJ. From this it might be too hastily assumed that the
old manuscript AK
was still complete as recently as 1842 ;

but, such
if were the case, it would be difficult to under-
stand why Dastur Hoshangji could learn nothing about its
missing moiety some twenty-five years afterwards, when he
made searching enquiries on the subject and it would be ;

still moredifficult to explain the variations in JE, already

mentioned as derived from some other source than AK. It

is more probable that the writer of JE found the old colo-
phon of AK copied at the end of a more recent manuscript,
which led him to believe that the latter was written by
Asadin, son of Kaka.
That the first folio of AK had already been lost, con-
siderably more than a century ago, appears from PB3,
No. 3 of the Burnouf Collection in the National Library at
Paris, which was evidently copied from a copy of AK, and
is certainly more than a century old, judging from the

general appearance of the paper on which it is written.

This manuscript, which was given to Burnouf by Mr.
Ma^ekji Khurshedji of Bombay, is a small octavo volume
of 125 folios of Indian paper, written twelve to sixteen lines
to the page, and contains the Pazand-Sanskrit text of
Chaps. 5-53, and II, 5-X, 66: the Sanskrit being written
I,

upside down, as in AK. The loss of Neryosang's Sanskrit

introduction and Chap. I, 1-4 of the text indicates that
the of AK was already missing when the original
first folio

ofPB3 was copied, and several lacunae in the earlier folios,

which have been filled up in red ink from some other
source, indicate the torn condition of the earlier folios of
AK. The loss of Chaps. I, 54-11, 4 is due to two folios
 INTRODUCTION. XXXV

being absent between folios 1 1 and i a of PB3 ;

and after

Chap. X, 66 all further folios have been lost. In some

sections in Chaps. VI and VIII, where the Pazand text is

written above its Pahlavi equivalent in AK, much confusion

has been occasioned in PB3 by reading the Pazand and
Pahlavi versions as two successive lines of text and it is ;

evident that this confusion originated in some manuscript

intermediate between AK
and PB3, though it has been in-
creased by further blundering on the part of the writer of

PB3 itself.
The Pazand version of Neryosang also occurs in short
sentences alternating with a Gu^arati translation in MHig,
No. 19 of the Haug Collection in the State Library at
Munich. This manuscript, which was given to Haug by
Dastur Kai-Khusr6 at Surat in 1864, is a small quarto of
124 folios of old Indian paper, of which the first no folios
contain the Pazand-Gu^arati version of Chaps. I, i-XI, 201,
written thirteen to nineteen lines to the page. Towards the
latter end of the manuscript blank spaces are left for the

Gu^arati version of many of the sections and several of ;

the passages that are written only in Pahlavi in are AK

similarly written in MHiQ. From this and other peculi-
arities it is evident that MHi9 has descended from
AK, but probably through some intermediate manuscript
that must have been written when was more com- AK
plete than it is now. Judging from the
appearance
of the paper of MHi9 can hardly be less than 150
it

years old, but it contains no date or colophon of any

description.
Another manuscript, which contains a large portion of
the Pazand version of Neryosang, without his Sanskrit
translation, is L23, No. 23 in the India Office Library in
London. It is an octavo volume of eighty folios of Indian
paper,written ten to twelve lines to the page, in the same hand-
writing as Li5 and L26 (see p. xxix), which last manuscript
contains a date corresponding to A. D. 1737. L23 contains
the Pazand text of Chaps. I, 34-VIII, 23, and many of the
passages written in Pahlavi in AK
are similarly written in

L23, which indicates the descent of the latter manuscript

C 2
XXXVi PAHLAVI TEXTS.

from the former ;

an indication which is confirmed by the

repetition of other peculiarities.

From this account of all the manuscripts of the Sikand-
been examined by the
gum&nik Vi^ar, that have translator,
that no manuscript independent of
it appears probable
AK has yet been discovered. The few variations which
indicate another source can easily be explained as emenda-
tions by some later copyist, who had noticed, or imagined,
some deficiencies in the text of that manuscript.
The Sikand-gumanik Vi^ar has not been hitherto trans-
lated into any European language, but an edition of its
Pazand and Pahlavi texts was prepared by Dastur H6-
have
shangji about fifteen years ago, and arrangements
been made for the publication of these texts, with the
Sanskrit version, at an early date.

3. THE SAD DAR.

As its name implies the Sad Dar is a treatise on c

a
hundred subjects' connected with the Zoroastrian religion.
The word dar, literally 'door, or gate/ being also applied
' '

chapters of a book, and to the matters, or sub-

'
to the

jects,' of which it treats. This work is not a Pahlavi text,

being written in Persian with an admixture of about four
it is, however, more quoted
per cent, of Arabic words ;

than any other work by the Parsi compilers of the Persian

Rivayats, or religious 'traditions,' in the seventeenth century.
In one of its recensions it is Avesta
also found written in
and the Avesta-Persian sentences alternate with
characters,
an old Gu^arati translation, in imitation of the Pazand -
Sanskrit versions of Pahlavi texts compiled by Neryosang.
In consideration of the existence of this pseudo-Pazand
recension, together with the general acceptance of the work
as an -important authority, and its being a convenient sum-
mary many of the religious customs handed down by
of
Pahlavi writers, this work may be offered as a suitable
appendix to the true Pahlavi texts, connecting them with
 INTRODUCTION. XXXV11

the Persian writings that are too modern to be accepted as

authorities in religious matters.
The Sad Dar NaTHr, or prose Sad Dar, which is here
translated, appears to be first mentioned in the introduction
to the Sad Dar-i Ba'hr-i Tavil 1 or long-metre Sad Dar, in ,

which the versifier states that the prose Sad Dar was com-
piled by three celebrated named Medyomah,
high-priests,
Vardast, and Siyavakhsh, near the time of the Arab con-
quest of Persia. This, however, really means little more
than that the prose Sad Dar was considered a very old
work at the time when the long-metre Sad Dar was com-
posed from it. It appears, from Dastur Jamaspji's preface
to his Gu^arati translation of the long-metre Sad Dar, that
this metrical version was composed in A.D. 1531 by Mulla
Rustam Khurasan and Mulla Behzad Rustam 2
Isfendiyar of .

It may, therefore, be concluded that the prose Sad Dar had

the reputation of being a very old work in the early part of
the sixteenth century.
Another version of the work, called the Sad Dar Na//;m.
or metrical Sad Dar, had already been composed in Kirman
3
by iran-shah son , of Malik-shah, as early as the I4th
October, A. D. 1495. ^n m '

s introduction he does not

mention the source whence he drew his information, though

he speaks of renovating the old mysteries,' but whether
'

this phrase refers to the old prose Sad Dar, which he

must undoubtedly have used, or to the original Pahlavi
sources of that work, is uncertain. Latin translation of A
this metrical Sad Dar was published by Hyde, in his
4
History of the Religion of the Ancient Persians .

The contents of the Sad Dar are of a very miscellaneous

character, and are not very systematically arranged. They
treat of a great variety of duties and customs, but all from
a strictly religious point of view, though the work is evidently
1
See Sad-dare Behere Tavil, translated into Gu^arati by Dastur Jamaspji
Minochiharji Jamasp-Asa-na ; 2nd edition; Bombay, 1881.
2
Possibly a son of the preceding Mulla. In the preface to his second edition
.

Dastur Jamaspji calls him Rustam Behzad.

3
.
So stated in his introduction, but in his postscript (as printed by Hyde) he
calls himself Mard-shah.
*
Historia religionis veterum Persarum (Oxon. 1700), p. 433.
XXXvili PAHLAVI TEXTS,

intended rather for the guidance of the laity than for the
information of the priesthood. The almost total absence
of reference to government or national life, other than
any
seems to indicate
complete submission to priestly control,
a period of subjection to men of another faith, too dan-

too to be mentioned, unless it were to

gerous, or odious,
forbid all voluntary social intercourse with them, as in

Chap. XXXVIII. The allusions to the existing scarcity of

priests in
and to a rigorous levying of
Chap. LVIII, 12,

poll-tax inChap. LX, 7, might also give some clue to the

if we were better
period when the work was compiled,
acquainted with the minute details of Parsi history. Where
temporal penalties for crimes are prescribed (as in Chaps.
IX, LXIV) they were, no doubt, such as were recognised
by the government of the time and, in such matters,; ,

change of government has altered the law. Some other

customs have also probably changed to some extent, but
by far the greater part of the rules and duties prescribed in

this work are still in force, though

they may not be always

very strictly attended to.

Of the numerous quotations from the sacred books,
which the Sad Dar contains, only a few can be identified,
and nearly all of these are in the form of translations
which are merely paraphrases of the original texts. Avesta
passages are quoted from the Vendida^ and Yasna in Chap.
XIV, 3, and from an unknown section of the Ha</6kht
Nask in XL, 4. The commentary of the Vendida<^ is six
times quoted by name, but only four of the passages 1 have
been identified and an unknown passage is quoted from
;

the commentary of the Hau/okht in Chap. XXII, 3, 4,and

three others 2 from the commentary of the Avesta. Four
'
statements are said to be declared in the good religion/
but have not been identified and out of thirty quotations
;

f '
from revelation only five have been identified, of which
those in Chaps. LXXII, 2, 3, LXXXII, 2 belong to the
Vendida^, and those in IV, 3-11, XVI, 3, XVIII, 3 belong
to the Spend Nask, which is no longer extant. The large
1
Chaps. XII, 3-5, LXVII, 3-6, LXXI, 2, 3, LXXXVI, 2.
2
Chaps. XXVIII, 4, XCIV, 3, 4, XCVII, 3.
 INTRODUCTION. XXxix

proportion of quotations that cannot be now identified, or

are no longer extant, is a strong argument in favour of the
work being several centuries older than the oldest manu-
scripts in which it is now found.
The translation of the proseSad Dar, published in this
volume, based
is upon the text of La, the oldest manuscript
of the work with which the translator is acquainted. This
is No. 3043 of the Persian manuscripts in the India Office

Library in London, which was presented to the East India

Company's Library, on the 3ist August 1837, by Mr. J.
Romer, who had brought from India, most probably
it

from Surat. This manuscript is an octavo volume, con-

taining 144 folios of light-brown Indian paper which may

The volume was last
be as much as three centuries old.
bound and repaired some time subsequent to 1818, as
several English foolscap fly-leaves bear that date as a
water-mark. Its Persian text has the peculiarity of being
written in Avesta characters, in short sentences alternating
with an old Gu^arati translation in Devanagari characters
which, for the sake of running in a continuous line with the
reversely-written Avesta-Persian, is written upside down ;

each page containing generally thirteen lines. This Avesta-

Persian is not Pazand, either in verbal forms or syntactical
arrangement, but its orthography is as irregular and uncer-
tain as in most Pazand texts written in Avesta characters.
The text commences with a Sanskrit introduction, copied
verbatim from that used by Neryosang as a preface to all
his Pazand-Sanskrit texts (see p. xx), with the clause con-

taining the names altered as follows :

'
This book, named
Sad Dar, is brought together by me, the priest Rama, son
of Kanhaksha, and translated from the Parsi language into
the Gu^-ar language, and written from the difficult Parsi
3
letters with the Avesta letters by his son, the priest Padama.
And this preface is followed by the Pazand invocation that
commences the Persian introduction, as translated on p. 255 ;
which introduction contains a passage ( 6) probably inter-
polated in the prose Sad Dar after the composition of the
metrical version.
The last chapter of the text in La is followed by two
xl PAHLAVI TEXTS.

Persian couplets in Avesta characters, with their translation

in Gu^-arati and, after a few more verses in Sanskrit, the
;

colophon concludes with Sanskrit to the following effect :

'
In the Sawvat year 1631, the ninth day in the light half of
the month Gyaish/^a, on Wednesday, the Uttara [Asha^a ?]
lunar mansion; in the Parsi Sawvat year 944, the 27th
day Asman, the month Shahrivar [i8th May 1575] x
sixth ,

the Uzayeirina period (the afternoon), the book Sad Dar

2
iscompletely written by an inhabitant of Bhrzgu-ka^-^a .

Brought together by the priest Rama, son of Kanhaksha,

and written in the handwriting of the priest Padama, his

son, the book Sad Dar is completed. Written, by another,

for the purpose of reading and for the purpose of reciting
3
by Hiraka of the good religion, son of of the good . . .

religion, and also by Adaraka of the good religion, son of

aya of the good religion ; may it become auspicious and
'
beneficial Followed by
!
'

may it be healthful !
may it
'
be excellent so may it be! ! and more so may it be ! in
Pazand.
It is possible that this colophon may have been copied
from an older manuscript, but there are certainly some
reasons for supposing that La is the original manuscript
completed in 1575. In the first place, the appearance of
the paper, on which it is written, favours such a supposition,
and enquiries, made in Bombay, have not succeeded in

discovering the existence of any other copy of this recen-

sion. Again, there are a few defects and inconsistencies in
the Gu^-arati translation which are best explained by sup-
posing that the translation was made at the time this
manuscript was written. Thus, the greater part of Chap.
LXXIII, after
having been written on one side of a folio, is
repeated by mistake on the other side of the same folio with
several variations, most of which are alterations in the

Gu^arati translation, as if the writer were making the trans-

1
As the manuscript was written in India, the calendar used would be the
Rasmt one.
2
The old name of Bhro/.
3
This name, with one or two
epithets, has to be extracted from the corrupt
Sanskrit compound ^nativyavyagihilua.
 INTRODUCTION. xli

when he wrote it. Also, in Chap. LXXVII,

lation at the time
a blank having been left for some illegible word in the
Avesta-Persian text, a similar blank has been left in
the Gu^arati translation, although it is hardly possible
that any mere copyist would have found the same word
illegible in both versions.
With regard to the source whence the Avesta-Persian
text of La was
derived, there can be little doubt that it
was originally transliterated from a manuscript written in
the Perso-Arabic character, as there are several blunders
in La which can bebest explained as owing to the mutual
resemblance of certain letters in that character.' Thus, the
fact that the modern Persian letters b, n, t, y differ only in
the number and position of certain dots, which are some-
times omitted or misplaced, accounts for such blunders as
ba and ya for ta, khana for V^ayah. While, owing to
similar resemblances, the transliterator has written kusti
for geti, muluk for balkih, guza for gosh, and having
been doubtful, in one place, whether to read ro^ or z6r, he
has written both words, one above the other.
Somewhat more recent than this Avesta-Persian manu-
script Lp, No. 2506 of the Persian manuscripts in the
is

India Office Library in London, which was presented to

the Library by Mr. J. Romer at the same time as La.
This manuscript is a small octavo volume, in which the
prose Sad Dar occupies the first forty-six folios of Indian
paper, written generally fifteen lines to the page in the
Perso-Arabic character. In its present state it contains
no date, the last folio of the colophon being lost, but the
paper is not much newer than that of La. The colophon
is written in the Avesta character, and is to the following
effect :This book is the book Sad Dar, a Nask of the
'

religion of Zarathu^tra, the good religion of the Mazda-

worshippers. These hundred questions of the proper and
improper are extracted from this good religion of the
Mazda-worshippers, and Iran-shah, son of Yazad-yar, . .
.;'
the rest being lost.

Another important copy of the Persian text of the prose

;
Sad Dar is contained in 629, a two-volume, quarto Rivyat,
\
xlii PAHLAVI TEXTS,

No. 29 in the Bombay University Library. In this Rivayat,

or miscellany of traditional lore, the prose Sad Dar occupies
fourteen folios (17-30) in the first volume, each page con-
taining twenty-one closely-written
lines. The Persian
at the end of the last chapter is to the following
colophon
effect This book of the prose Sad Dar is completed on
:
'

the day Ajtad of the auspicious month Dai of the year

1048 of Yazda^ard, the king of kings of happy Iran, of the
race of Sasan. And the writer of the lines am I, the servant
of the good religion of the Mazda-worshippers, the priestly-
born priest Darab, son of the priest Hormazyar, son of
1
Qavamu-d-din, son of Kai-Qubad, son of Hormazyar of
the surname San^-ana, of the family of the priest Neryosang
Dhaval.' The date mentioned in this colophon corresponds
to the 28thSeptember 1679, new style.
A copy of the Persian text is contained in Ji5, a
third
small quarto volume, No. 15 in the library of Dastur
Jamaspji Minochiharji in Bombay. In this volume the
prose Sad Dar occupies the last thirty-six folios, and is
written thirteen lines to the page, but is not dated. This
manuscript has been consulted in only a few passages, and
usually where the other copies differ considerably.
Regarding the variations in the text of these manuscripts
it will be noticed, on reference to the foot-notes to the trans-
lation, that there is usually considerable agreement among
the three Persian manuscripts (Lp, 629, Ji5 2 ) when they
differ from the A
vesta- Persian text of La. In a few cases
the text of La is undoubtedly defective,and then Lp or
629 may perhaps supply the original reading which has
come down to them through some collateral line of descent.

But, in the great majority of instances, their variations

(especially those of 629) seem to be intended either to
make the text more intelligible, or to correct some state-
ment that the copyist thought doubtful. That none of
these three manuscripts is derived from La is proved by the
fact that they all contain a
passage (Chap. XIX, 4-6) which

1
A variation of this pedigree has already been quoted in p. xxiv.
2
Allowing for the fact that this last hasbeen only occasionally used.
 INTRODUCTION. xliii

the writer of La has omitted by mistake. There is, how-

ever, more agreement with La to be found in Lp than in
the other two manuscripts.
The arrangement of the chapters in La is confused by the
accidental combination of a portion of Chap. XLVIII with
a portion of Chap. L, while Chap. XLIX, omitted in its

proper place, has been subsequently added at the end of

the work. In Lp Chap. XLIX follows Chap. LIII, and,
Chaps. L and LV being omitted, the full number of a
hundred chapters is obtained by repeating Chaps. XLIX
and C at the end of the work. As this confusion in Lp
occurs in the same portion of the work as that in La,
though it differs somewhat and as it has been
in its details,
shown above that Lp cannot have been derived from La, it
is reasonable to
suppose that La and Lp were both derived
from some older manuscript, in which some portion of the
middle of the work had been omitted or lost, and that the
writers of La and Lp adopted different modes of supplying
the deficiency from other manuscripts. This confusion does
not occur in 629 and Ji5, which two manuscripts agree in
arranging the chapters as they are placed in this volume ;

they must, therefore, be derived from the original prose

Sad Dar through some collateral line of descent, indepen-
dent of the manuscript in which the confusion originated.
In the metrical Sad Dar nine of the later chapters are
scattered about among the earlier ones, thus the 82nd
chapter occurs next after the i6th, the 83rd after the 23rd,
the 84th after the 24th, the 85th after the 27th, the 86th
after the 57th, the 87th after the 58th, the 88th after the

7oth, the 89th after the 72nd, and the 9oth after the 73rd.

And, besides this variation, a chapter about the advantage

of daily ceremonies in honour of the guardian spirits follows
the 65th chapter, a very long chapter about the season
festivals is substituted for the 93rd chapter, and the icoth

chapter is omitted.
So far as five of the scattered chapters(85-89) are con-
cerned, the reason for their change of position was probably
to bring them into closer connection with other chapters

treating of similar subjects ;

but this explanation will not
xllV PAHLAVI TEXTS.

It might
apply to the remaining four chapters (82-84, 90).
be argued that the more methodical arrangement of the five
that the metrical
chapters (85-89) favours the supposition
Sad Dar may be older than the prose one, but, independent
of the fact that this argument does not apply to the four
other chapters, it is quite as reasonable to suppose that the
later editorwould endeavour to improve the arrangement
of his text, and to remedy whatever he thought defective.
The pre-existence of the prose Sad Dar may be fairly
assumed on the positive evidence afforded by the statement
of the long-metre Sad Dar, mentioned in p. xxxvii, in default
of any clear statement by the author of the metrical Sad
Dar as to the originality of his work.
Since the above was written, the translator has had an
opportunity of examining a Persian text of the prose Sad
Dar, written in Persia by Rustam Gujtasp Ardashir, and
completed on the I9th July 1706. In this manuscript, the
introductory chapter is practically the same as in La, with
a few variations. Thus, the invocation in I is as follows :

*
In the name
of the sacred being, administering justice.
The beginning of the book Sad Dar may it be a good ;

gift!' And 6 runs as follows: 'On this occasion I,

Bahman, a servant of the religion, am confirmed by the
book of the mobad of mobads Iran-shah, son of Yazad-yar,
son of Tutar-yar, son of Adar-bad, so that every one who
reads it and orders duty to be done brings a reward to the
souls of those persons? The arrangement of the chapters is
the same as in the metrical Sad Dar 1 and the text differs
,

from La in many more small details than 629 it often

in ;

inserts additional sentences, and is generally more diffuse,

without giving more information to the reader. The Avesta
of the passage quoted in Chapter XL, 4 is omitted, and
only the first three words of that quoted in Chapter XIV,
3 are given. Notwithstanding their numerous variations,
the resemblance of Bahman's text to that of La is too great

1
As far as the long chapter about the season festivals (see p. xliii), but this
subdivided into six chapters (one for each festival) which conclude the work.
is

The same arrangement also occurs in the Gu^arati translation of the long-
metre Sad Dar.
 INTRODUCTION. X lv

to permit the assumption that

they are two different prose
versions of Iran-shah's metrical Sad Dar. It seems more
probable that Bahman merely collated the prose Sad Dar
with the metrical version, and made
many
alterations in the
former to bring it into closer correspondence with the latter.
This manuscript, therefore, throws no fresh
light upon the
origin of the prose version in La, but, as it confirms the fact
that the Iran-shah whose name occurs in the
introductory
chapter was a son of Yazad-yar, it raises a doubt whether
this was the same
person as the Iran-shah, son of Malik-
shah (or Mard-shah), who
composed the metrical version.
In conclusion, it is desirable to notice that another Persian
work exists, similar in form and character to the Sad Dar,
but entirely distinct in its details, which is
usually called the
Sad Dar BundahLr. A
complete copy of it is contained in
Anquetil's Old Rivayat in the National Library in Paris,
and it is frequently quoted in the
Bombay Rivayat (629)
mentioned in p. xli. In this latter manuscript its name
is written ^u>
^ j^ twenty-five times, U^A
JUA JJL>
^ j^
eighteen times, and J^ JJLJ^ j^ thrice. And the only
plausible reading applicable to all these three forms is Sad
Darband-i Hush (or Hush), the hundred door-bolts of the
'

understanding, a very possible name for a book. The Sad

Dar Bundahu is, therefore, most
probably a misnomer.

E. W. WEST.
April, 1885.
 ABBREVIATIONS USED IN THIS VOLUME.

Ace. for accusative case ;

A. D. for Anno Domini ;
Af. for

Afringan ;
AK for Asadin Kaka's MS. of Sg. ; Aog. forAogema-
dae/a, ed. Geiger ; app. for appendix ; Ar. for Arabic ; AV. for the
Book of An/a-Viraf, ed. Hoshangji and Haug; Av. for A vesta ;

A.Y. forAnno Yazdagardi Bap for Persian Rivayat MS. No. 29

;

of the Bombay University Library Bd. and Byt. for Bundahij and ;

Bahman Ya^t, as -translated in vol. v of this series; BM. for No.

22,378 additional Oriental MS. in the British Museum; Chap, for
chapter ;
Dan. Dd. for DaWistan-i Dinik, as translated
for Daniel ;

in vol. xviii of this series Deut. for Deuteronomy ; ed. for edition
;

or edited by; Ep. for Epistles of Manu^ihar, as translated in

vol. xviii of this series ; Ex. for Exodus ; Eze. for Ezekiel ; fol. for

folio : Gen. for Genesis ; Gesch. Pers. Sas. for Geschichte der
Perser und Araber zur Zeit der Sasaniden; Got. gel. Anz. for

Gottingische gelehrte Anzeigen Haug's Essays Essays on the

;
for
Sacred Language, Writings, and Religion of the Parsis, by M. Haug,
2nd ed. ; Heb. for Hebrew ; Hn. for HaWokht Nask, as published
with AV. Huz. for Huzvarij introd. for introduction Is. for
; ; ;

Isaiah; Ji5 for Dastur Jamaspji Minochiharji's MS. No. 15 of

Sd.; JE for Jamshedji Edalji's MS. of Sg.; JJ for Jamshedji
Jamaspji's MS. of Sg. Jos. for Joshua ; J. R. A. S. for Journal of
;

the Royal Asiatic Society; K22, K.23, K28, K43 for Iranian MSS.
Nos. 22, 23, 28, 43 in the University Library at Kopenhagen ;

Li5, Lig, L23, L26 for Avesta and Pahlavi MSS. Nos. 15, 19, 23,
26 in the India Office Library in London ; La, Lp for Persian
MSS. Nos. 3043 and 2506 in the same library; Mat. for Matthew;
MHy, MHio, MHi9 for MSS. Nos. 7, 10, 19 of the Haug Col-
lection in the State Library in Munich ; Mkh. for Mainog-i Khira^,
as translated in this volume ; MS. for manuscript ; n. for foot-note;
Na. for Nahum ;
Ner. for Nryosang ;
Num. for Numbers ; Ost.
Kul. for Ostiranische Kultur im Altertum, von W. Geiger ; p. for
page PAio for MS. No. 10 of the Anquetil Collection in the
;

National Library in Paris; Pahl. for Pahlavi; Paz. for Pazand;

PB3, PB6 for MSS. Nos. 3, 6 of the Burnouf Collection in the
National Library at Paris ; Pers. for Persian ; Ps. for Psalms ; R.
for Mr. Romer's polyglot MS. of Sg. (see p. 116) ; Rev. for Revela-
xlvili ABBREVIATIONS USED IN THIS VOLUME.

tion ;
Rom. for Romans ; Sam. for Samuel ; Sans, for Sanskrit ;
Sd. for Sad Dar, as translated in this volume ; Sg. for -Sikand-

gumanik Vigar, as translated in this volume; Sir. for Sirozah; Sis.

for Shayast-la-shayast, as translated in vol. v of this series ; for Syr.
Syriac; TD2 for Mobad Tehmuras Dinshawji's MS. of Pahl. Mkh. ;

Vend, for VendidaV; vol. for volume; Yas. for Yasna; Yt. for
Yajt; Zarat.jbr Zaratujt; Zor. Stud, for Zoroastrische Studien, von
Windischmann.
 A A A
DINA-I MAINOG-I KHIRAA
OR

OPINIONS

OF THE

SPIRIT OF WISDOM.

[24]
 OBSERVATIONS.

1. The division into chapters corresponds with the beginnings

of the questions, and the sections are divided according to the

alternating Pazand-Sanskrit text
of Nery6sang.
2. Italics are used for any English words that are not expressed,

or fully understood, in the original text, but are added to complete

the sense of the translation.
3. Italics occurring in Oriental words, or names, represent
'
certain peculiar Oriental letters (see the Transliteration of Oriental
'

Alphabets at the end of this volume). The italic d, /, n> r, v may

be pronounced as in English ; but g should be sounded like j, hv
like wh, k like ch in church,' s like sh, and z like French j.
'

4. In Pahlavi words the only vowels expressed in the original

text are those circumflexed, initial a, and the letter 6 ;
italic d is

written like t,
r and / like n or the Avesta o, v and z like g, and
zd a in the Pahlavi character.
like

5. In the translation, words in parentheses are merely explanatory

of those which precede them.
6. For the meanings of the abbreviations used in the notes, see
the end of the Introduction.

7. The manuscripts mentioned are :

K43 (written A.D. 1569) Pahlavi, No. 43 in the University

Library at Kopenhagen; upon the text of which, so far as it
extends, this translation is based.
Lig (written A.D. 1520) Paz.-Sans., No. 19 in the India Office

Library at London.
MH7 (written A.D. 1809) Parsi-Pers., No. 7 of the Haug Collec-
tion in the State Library at Munich.

MHio, a Persian Rivayat, No. 10 of the same Collection.

PAio (written A.D. 1649) Paz.-Sans., No. 10 of the Anquetil
Collection in the National Library at Paris.
PB6, Paz.-Sans., No. 6 of the Burnouf Collection in the same
library.
TD2, Mobad Tehmuras Dinshawji Ankle-
Pahlavi, belonging to
saria at Bombay upon a copy of which this translation chiefly
;

relies in the passages

(XIV, i -XXVII, 49 and XXXIX, 3 i-XL,
17) missing from K43.
DlNA-I MAlNdG-I KHIRA/).

THROUGH the name and power and assistance of

the creator Auharma^, the archangels who are
good rulers and good performers, and all the angels
of the spiritual and the angels of the worldly exist-
ences^ by a happy dispensation (dahi^n) and well-
omened we write the of the Spirit of
Opinions
Wisdom through the will of the sacred beings
1
.

2
CHAPTER 1 .

[i. name and/0r the propitiation of the all-

In the
benefiting creator Auharma</, (2) of all the angels
of the spiritual and worldly creations, (3) and of
the learning of learnings, the Ma^a-worshipping

1
This heading is prefixed to the original Pahlavi text in K43,
a facsimile of which was published by Andreas in 1882; as,
however, the text which follows it, in that codex, begins in the
middle of Chap. I, 28, this heading must have been composed by
some copyist, after the first folio of the text had been lost from
some previous copy. doubtful whether the name
It is, therefore,

he gives to the work, Opinions (or decisions) of the Spirit of

'

Wisdom,' be the original title, or not; but it is, at any rate,

preferable to the modern appellation, the Spirit of Wisdom.'
'
In
Pazand this title is Mainyo-i Khard; but regarding the Pahlavi word
mainog, see the Introduction.
2
The beginning of this chapter, enclosed in brackets, as far as
28 (being lost from the Pahlavi text of K43, and no copy of it
from TD2 being available) is here taken from the Pazand version
contained in Lip. The division into sections, adopted throughout,
is that of the
alternating Paz.-Sans. text of Neryosang.
B 2
 DfNA-i MAINOG-i KHIRAD.

religion, (4) forth from which this, which is such

1
a source of wisdom, is a selector 5. Through the .

the creator Auharma^ who is

glory and will of
2
promoting the prosperity of the two existences
all the greatly powerful angels, (7) and
(6) and of
through the completely calm repose of the sacred
3
beings, the princely purpose-fulfilling sages, (8) pre-
,

sentations of various novelties for the appropriation

of wisdom, (9) through largely acquiring reasoning
thought are most wholesome for the body and soul
4
,

in the two existences.

10. As
the pure marvel of marvels, the unques-
in

tionable and well-betokened good religion of the

Ma^a-worshippers, by the words of the creator,

and Zaratust the Spitaman 5 it is in
, ,

1
That is, this work is a selection of wisdom from the religion.
The Paz. vaja misreading of Pahl. a^aj, from it/ which is
is
'

identical in form with Pahl. afa.?, the correct equivalent of Paz.

vaj.
2
This world and the next.
3
The
angels are here compared to the vaspuharakan, the
highest class of Sasanian nobles, called barb6tan, 'sons of the
house/ in Huzvarij (see Noldeke's Gesch. Pers. Sas. pp. 71, 501).
As these nobles ranked next to the royal house, so do the
archangels and angels rank next to Auharmajs*/. The title

vaspuhar evidently connected with the ancient Pers. equiva-

is

lent of Av. viso puthra, 'son of the village or town/ which, as

Darmesteter points out (Etudes Iraniennes, II, p. 140), is used in
Vend. VII, 114 as the title of a person who has to pay the same
medical fees as the zawtu-paiti, 'tribe-ruler/ mentioned in the
earlier 108, and who must, therefore, have been a man of equal
rank.
4
Reading virmat, both here and in 13, instead of the Paz.
nirma*/, which is a misreading of the same letters.
6
Av. Zarathujtra Spitama, the great apostle of the Mazda-
worshippers, whose conversations with Ahura Mazda (Pahl.
Auharmazd) constitute a considerable portion of the Avesta, or
scripture of the Mazda-worshippers.
 CHAPTER I, 4-26.

many places decided, (i i) that he, who is the all-good

creator, created these creatures through wisdom,
(12) and his maintenance of the invisible revolu-
1
tions is through wisdom; (13) and the imperish-
able and undisturbed state, in that which is im-
mortality for ever and everlasting, he reserves for
himself by means of the most deliberative 2 means
of wisdom. 14. For the same reason it is declared,
(15) that there was a sage who said, (16) that 'if
this be known, that the religion of the sacred beings
(ya^^an) is truth, and its law is virtue, and it is
desirous of welfare and compassionate as regards
the creatures, ( 1 7) wherefore are there mostly many
sects, many beliefs, and many original evolutions
3

of mankind? 18. And, especially, that which is

a sect, law, and belief, causing harm to the property

4
(khel) of the sacred beings and is not good? ,

19, 20 5
And this, too,
. one has to consider, that, in
order to become a chooser in this matter, trouble
is to be undergone; (21) and
necessary to it is

become acquainted with this matter, (22) because,

in the end, the body is mingled with the dust, and
reliance is on the soul. 23. And every one is to

undergo trouble for the soul, (24) and is to become

acquainted with duty and good works (25) because ;

that good work which a man does unwittingly is

little of a good work, (26) and that sin which a man
1
Of
the spheres, or firmaments, which are supposed to carry

along the heavenly bodies.

Reading virmat-homandtum.
2

Reading bun gajt (see Sg. IV, 73 n).

3

4
It may be questioned whether this allusion to a heterodox

religion injuring the property of the orthodox faith is sufficient

|
to identify the former with Muhammadanism.
5
These two sections are improperly separated by NSryosang.
 DINA-I MAINOG-i KHIRAD.

1
commits unwittingly amounts to a sin in its origin .

27.And it is declared by the Avesta 2 (28) thus:]

"Nothing was taken by him by whom the soul
3

was not taken (29) hitherto, and he takes nothing

who does not take the soul (30) henceforward
4
likewise ; spiritual and worldly
(31) because the
5
existences are such-like as two strongholds, (32) one
it is declared certain that they shall capture, and
one not possible to capture."
it is

33. After being replete with those good actions

of* which it is declared certain that it is not pos-
sible to capture, (34) and when he 7 surveyed the
incitement for this, (35) he started forth (fravafto),
in search of wisdom, into the various countries and
various districts of this world (36) and of the ;

many religions and beliefs of those people who

8

are superior in their wisdom he thought and en-

quired, and he investigated and came upon their

37. And when he saw that they are so
9
origin .

mutually afflicting (hanbeshin) and inimical among

1
The no doubt, vinas pavan bun va/ yehe-
original text was,
vunSfi?, gunah pa bun 6 bah6</ in Pazand; but
which would be
Li 9 has omitted the p in pa, and Nr. has mistaken the preposi-
tion va/ for the pronoun v a 1m an, which blunders have misled the
writers of later MSS. into a variety of inconsistent readings.
2
The sacred literature of the Parsis in its original language.
3
The extant Pahlavi text of K43 commences at this point.
4
By this division of 28-30 Nr. found himself compelled to
add another Sanskrit clause in explanation, which would have been
unnecessary if he had separated them as here pointed.
5 '

K43 omits as.'

6
Li 9 has 'after those good actions of a store.'
7
The
sage mentioned in 15,
8
Li 9 has 'every.'
9
Li 9 omits 'origin/ having merely va^6st, 'investigated,'
instead of bun ^usto,
'investigated the origin.'
 CHAPTER I, 27-49.

one another, (38) he then knew that these reli-

gions and beliefs and diverse customs, which are so
mutually afflicting among one another in this world,
are not worthy to be from the appointment of the
sacred beings (39) because the religion of the
;

sacred beings is truth, and its law is virtue. 40. And

through this he became without doubt that, as to
whatever 1 is not in this pure religion, there is then
doubtfulness for them everything, (41) and in in

every cause they see distraction.

42. After that he became more diligent in the

enquiry and practice of religion (43) and he enquired ;

of the high-priests who have become wiser in 2 this

religion and more acquainted with the religion, (44)

thus For the maintenance of the body and pre-
:
'

servation of the soul what thing 3 is good and more

perfect?'
45. And 4
they [spoke ], through the statement
[from revelation, (46) thus Of the 5 benefit which :
*

happens to men] wisdom is good (47) because it ;

is possible to manage the worldly existence through

wisdom 6 , (48) and it is possible to provide also the
spiritual existence for oneself through the power of
wisdom. 49. And this, too, is declared, that Auhar-
mzzd has produced these creatures and creation,
which are in the worldly existence, through innate

1
Li 9 has 'every one who/ having read ko/a mun instead
of ko/a maman. The meaning, however, is that all details of

foreign faiths that are not found in the Mazda-worshipping religion

are doubtful.
2 '

K43 has of/ by omitting pavan, 'in.'

3
Li 9 has what one
'

thing.'
4
K43 omits the words in brackets, by mistake.
5
Sans, has 'this.'
6
Li9 has 'through the power of wisdom.'
8 DINA-I MAINOG-I KHIRAZX

wisdom 1 ; (50) and the management of the worldly

and is also through wisdom.'
spiritual existences
.51. And
when, in that manner, he saw the great
advantage and preciousness of wisdom, he became
more thankful unto Auharma^, the lord, and the
archangels of the spirit of wisdom (52) and he
2
;

spirit of wisdom 53. For

took 3 the as a protection.
the spirit of wisdom one is to perform more homage
and service than/0r the remaining archangels. 54.
And this, too, he knew, that it is possible to do for
oneself every duty and good work and proper action
through the power of wisdom; (55) and it is neces-
sary to be diligent for the satisfaction of the spirit
of wisdom. 56. And, thenceforward, he became
more diligent in performing 4 the ceremonial of the
spirit of wisdom.
57. of wisdom, on account
After that the spirit
of the thoughts and wishes of that sage, displayed
his person unto him. 58. And he spoke to him
(59) thus :
'
O friend and glorifier !
good from per-
fect righteousness (60) seek advancement from me,
!

the spirit of wisdom, (61) that I may become thy

guide to the satisfaction of the sacred beings and

1
The asn6 khira</o(Av. asno khratiu) is 'the durable or
innate wisdom' supposed to be implanted in one's nature, as
distinguished from the Av. gaosh6-srut6 khratuj, 'the ear-heard
or acquired wisdom/ obtained by experience.
2
That is, produced by this spirit, as mentioned in
' '

49 re-

garding the world, and here extended to the archangels. Lig

omits the particle i, so as to convert this spirit into the wisdom
of Auharmaz^ and the archangels. It is very probable, however,
that we ought to read and the spirit of wisdom.'
'

3
Li 9 has 'made;' these two verbs being written alike in
Huzvaru.
4
Li 9 has '
to perform/ by omitting
'
in/
 CHAPTER I, 5O-II, 14.

the good 1 and to the maintenance of the body in

,

the worldly existence and the preservation of the

soul in the spiritual one'

CHAPTER II.

i. The sage asked the spirit of wisdom (2) thus :

'
How is it
possible to seek the maintenance and
prosperity of the body [without injury of the soul,
and the preservation of the soul without injury of
the body 2 ]?'
3. The of wisdom answered (4) thus
spirit Him :
'

who is less than thee consider as an equal, and an

equal as a superior, (5) and a greater than him as

a chieftain 3 and a chieftain as a ruler.
,
6. And

among one is to be acquiescent, obedient,

rulers
and true-speaking; (7) and among accusers 4 be sub-
missive, mild, and kindly regardful.
8. Commit no slander (9) so that infamy and
'

wickedness may not happen unto thee. 10. For

it is said (n) that slander is more grievous than
5
witchcraft; (12) and in hell the rush of every fiend
is to the front, but the rush of the fiend of slander,

on account of the grievous sinfulness, is to the rear.

13. 'Form no covetous desire; (14) so that the

1
Meaning, specially, the priests.
!
The passage in brackets is omitted by K43, and is here sup-
plied from Lip.
3
is corrupt, but has nearly the same meaning.
In Lip the text
4 '

associates/ which seems equally appropriate; the

Lip has
two words are much alike in Pahlavi writing.
b
The word dru^-, fiend,' is usually supposed to mean a female
'

i
demon, and is often understood so in the Avesta, perhaps because
\ it is a feminine noun. It is
usually an impersonation of some
evil passion (see Chap. XLI, n).
io D!NA-! MAiNoc-i KHIRAD.

demon of greediness may not deceive thee, (15) and

the treasure of the world may not be tasteless to
thee, and that of the spirit unperceived.
Indulge in no wrathfulness (17) for a man,
'
1 6. ;

when he indulges in wrath, becomes then forgetful

of his duty and good works, of prayer and the ser-
vice of the sacred beings, (18) and sin and crime
1
of every kind occur unto his mind, and until the
2
subsiding of the wrath (19) he is said to be just
like Aharman 3 .

20. 'Sufferno anxiety; (21) for he who is a

sufferer of anxiety becomes regardless of enjoyment
of the world and the spirit, (22) and contraction
happens to his body and soul.
23. 'Commit no lustfulness ;
(24) so that harm
and regret may not reach thee from thine own
actions.

25.
'

Bear no improper envy ;

(26) so that thy life

may not become tasteless.

2 7.
'
on account of [disgrace] 4
Commit no sin ;

5
(28) because happiness and adornment celebrity ,

(khani^ih) and dominion, skill and suitability are

not through the will and action of men, but through
the appointment, destiny, and will of the sacred
beings.
29. no sloth (30) so that the duty and
'

Practise ;

good work, which it is necessary for thee to do, may

not remain undone.

31. 'Choose a wife who is of character; (32)

1
Li 9 omits 'and.'
2
Li 9 has 'wrath;' making 19 a separate sentence.
J
The evil spirit, Av. angra mainyu.
4 '
K43 omits disgrace/ by mistake.
6
Li 9 omits 'adornment.'
 CHAPTER II, 15-38. II

because that one is good who in the end is more

respected.
Commit no unseasonable chatter (34) so that
33.
k 1
;

grievous distress may not happen unto Horvada^/and

2
Ameroda^/, the archangels through thee. ,

35. Commit no running about uncovered 3

'

;
(36)
so that harm may not come upon thy bipeds and
quadrupeds, and ruin upon thy children.
37. 'Walk not with one boot
4
(38) so that ;

grievous distress may not happen to thy soul.

1
A free translation of the name of the sin which is usually
called drayan-^uyi-rnih, 'eagerness for chattering;' here, however,
K43 omits the latter y, so that the name may be read drayan-
devouring/ and a
'

^a/ijnih, chatteringly similar phrase is used in

AV. XXIII, 6. The sin consists in talking while eating, praying,

or at any other time when a murmured prayer (va^) has been
taken inwardly and not yet spoken out the protective spell of
is ;

the prayer being broken by such talking. If the prayer be not

taken inwardly when it ought to be, the same sin is incurred (see
Sls.V, 2, Dd. LXXIX, 8).
LIQ has Mar-
2
Instead of amahraspend, 'the archangel/

spew d, the angel of the 'righteous liturgy;' but this is probably

a misreading, due to the fact that, when the chattering interrupts

prayer, the angel of the liturgy would be as much distressed as

the archangels Horvada^ and Ameroda*/, who protect water and
vegetation (see Sis. XV, 25-29), would be when it
interrupts eating
and drinking. These archangels are personifications of Av.
haurvata^f, 'completeness or health/ and amereta^, 'immor-
tality.'
3
That is, moving about without being girded with the Kusti
or sacred thread-girdle, which must not be separated from the
skin by more than one thin garment, the sacred shirt (see Sis.
IV, 7, 8).
4
We
should probably read 'without a boot/ as aS-muko and
amuko are much alike in Pahlavi; otherwise we must suppose
that walking with only a single covering for the feet, and without
outer boots,is meant. At any rate, walking or standing on un-
consecrated ground with bare feet is a serious sin for a Parsi,
on account of the risk of pollution (see Sis. IV, 12, X, 12).
12 DINA-f MAINOG-I KHIRAD.

Perform no discharge of urine (pe^ar-var)

39.
'

(40) so that thou mayst not

1
standing on foot ;

become a captive by a habit of the demons, (41)

and the demons may not drag thee to hell on
account of that sin.

'Thou shouldst be (yehevune^) diligent and

42.
moderate, (43) and eat of thine own regular industry,
(44) and provide the share of the sacred beings
and the good (45) and, thus, the practice of this,
;

in thy occupation, is the greatest good work.

46.
*
Do not extort from the wealth of others ;

(47) so that thine own regular industry may not

become unheeded. 48. For it is said (49) that :

"
He who eats anything, not from his own regular

industry, but from another, is such-like as one who

holds a human head in his hand, and eats human
brains."

50.
'
Thou an abstainer from the
shouldst be
wives of others; (51) because all these three would
become disregarded by thee, alike wealth, alike 2
2
body, and alike soul.
52. 'With enemies fight with equity. 53. With
a friend proceed with the approval of friends. 54.
With a malicious 3 man carry on no conflict, (55) and
do not molest him in any way whatever. 56. With
a greedy man thou shouldst not be a partner, (57)
and do not trust him with the leadership. 58. With

1
Whereby an unnecessary space of ground is polluted ;
hence
the sin.
2
K43 has homanam, <I am/ the Huzvaru- of am, used by
mistake for ham, 'alike/ which is written exactly like am in
Pahlavi.
3
K43 has kikvar, instead of knvar, but this is doubtless a
miswriting.
 CHAPTER II, 39-75. 13

a slanderous man do not go to the door of kings. 59.

With an ill-famed man form no connection. 60. With
an ignorant man thou shouldst not become a confede-
rate and associate. 61. With a foolish man make no

dispute, 62. With a drunken man do not walk on the

road. 63. From an ill-natured man take no loan.
64. 'In thanksgiving unto the sacred beings, and
worship, praise, ceremonies, invocation, and per-
forming the learning of knowledge thou shouldst
be energetic and life-expending. 65. For it is
"
said (66) that In: aid of the contingencies
among men wisdom is good; (67) in
1
(^ahisno)
seeking renown and preserving the soul liberality
is good (68) in the advancement of business and
;

justice complete mindfulness is good (69) and in ;

the statements of those who

confess (khustlvan) 2 ,

with a bearing on the custom of the law 3 truth is ,

good. 70. In the progress of business energy is good,

4
(71) for every one to become confident therein
steadfastness is good, (72) and for the coming of
benefit thereto thankfulness is good. 73. In keep-
5
ing oneself untroubled (anairang) the discreet
6
speaking which is in the path of truth is good (74) ;

and in keeping away the disturbance of the de-

7
stroyer from oneself employment is good. 75.

1
Lip has zahi^n, 'issue, proceedings.'
2
Lip has read austikan, 'the steadfast/ by mistake.
3
Reading da^o-khuk-barijnoihl Lip has conveying in-
'

tercession(-adag6=da</6-gok);' this small difference in reading

may be a clerical error in K.43- The Sans, version omits the
phrase altogether.
4 6
Lip omits pavan, 'for/ Ner. has 'unblemished.'
'
6
Lip omits 'path of;' and it
may possibly be superfluous.
7
Or it may be 'the destroyer and adversary/ as in Lip ; the last
word being defective in K43.
 DINA-i MAINOG-f KHIRAD.

Before rulers and kings discreet speaking is

good,
and an assembly good recital; (76) among
in 1

2
friends repose and rational friends are good; (77)
and with an associate to one's own deeds the giving
of advantage (suko) is good. 78. Among those

greater than one (a^as

mas an) mildness and humi-
lity are good, (79) and among those less than one
3
flattery and civility are good. 80. Among doers
of deeds speaking of thanks and performance of
generosity are good; (81) and among those of the
same race the formation of friendship (humanoih)
is good. 82. For bodily health moderate eating
and keeping the body in action are good (83) and ;

among the skilled in thanksgiving performance is

good. 84. Among chieftains unanimity and seek-

ing advantage are good; (85) among those in unison
and servants good behaviour and an exhibition of
awe are good (86) and for having little trouble in
;

oneself contentment good. 87. In chieftainship to

is

understand thoroughly the good in their goodness

and the vile in their vileness is good ;
and to make
5
the vile unseen, through retribution is good. 88. ,

In every place and time to restrain oneself from sin

and be diligent in meritorious work are good
to ;

(89) and every day to consider and keep in remem-

brance Auharma^, as regards creativeness, and
Aharman, as regards destructiveness, good. 90. is

And for dishonour not to come unto one a know-

ledge of oneself is good." 91. All these are propel

1 2
Li9 omits pavan, 'in.' Lig has 'friendship.'
3
Or adaptation.'
'

4
Li9 has humati, 'good intention.'
5
Li 9 has 'to cause the reward of the good and the punishment
of the vile.'
 CHAPTER II, 76-96. 15

and true and of the same description, (92) but occu-

pation and guarding the tongue (pa^-huzvanlh)
1

above everything.
93. Abstain far from the service of idols 2 and
*

demon-worship. 94. Because it is declared (95) that :

"If Kai-Khusrol 3 should not have extirpated the

idol-temples (ati^des-^ar) which were on the lake of
A^e/ast 4 then in these three millenniums of Hushe^ar,
,

Hushe^ar-mah, and Soshans

5
of whom one of them
comes separately at the end of each millennium,
6
who arranges again all the affairs of the world,
and utterly destroys the breakers of promises and
servers of idols who are in the realm the adversary 7
would have become so much more violent, that it
would not have been possible to produce the resur-
rection and future existence."
8
96. 'In forming a store of good works thou

1
Li9 has 'preserving pure language.'
2
More correctly 'temple-worship,' as auzd6s means 'an erec-
tion/
3
Av. Kavi Husravangh, the third of the Kayan kings, who
reigned sixty years, and was the grandson of his predecessor, Kai-
Us, and son of Sfyavakhsh (see Bd. XXXI, 25, XXXIV, 7).
4
The present Lake Urumiyah according
to Bd. XXII, 2. This
feat of Kai-Khusroi mentioned in Bd. XVII, 7, and his
is also

exploits in the same neighbourhood are stated in Aban Yt. 49, 50,
G6r Yt. 18, 21, 22, Ashi Yt. 38, 41, 42; but it is possible that
the Avesta name, ^"ae/^asta, may have been transferred to Lake

Urumiyah in later times.

5
The three future apostles who are supposed to be sons of
Zaratujt, whose births have been deferred till later times (see
Bd. XXXII, 8). Their Avesta names are Ukhshya^-ereta,
Ukhshya^-nemangh, and Saoshyas.
6 7
< Li 9 omits 'all.' The evil spirit.
8
Li 9 has 'in always doing;' having read hamvar, 'always/
'
instead of ambar, a store.'
1 6 DINA-t MAIN6G-i KHIRAD.

shouldst be diligent, (97) so that it may come to

thy assistance among the spirits.

l

98. 'Thou shouldst not become presumptuous

through any happiness of the world (99) for the ;

happiness of the world is such-like as a cloud that

comes on a rainy day, which one does not ward off
hill.
by any
100.
'
Thou shouldst not be too much arranging
the world ; (101) for the world-arranging man be-
comes spirit-destroying.
Thou shouldst not become presumptuous
1 02.
*

through much treasure and wealth (103) for in the ;

end it is necessary for thee to leave all.

104.
'
Thou become presumptuous
shouldst not
through predominance; (105) for in the end it is
necessary for thee to become non-predominant.
1 06. Thou shouldst not become presumptuous
'

through respect and reverence; (107) for respectful-

ness does not assist in the spiritual existence.
1 08. Thou shouldst not become presumptuous
'

through great connections and race (109) for in the ;

end thy 2 trust is on thine own deeds.

no. 'Thou shouldst not become presumptuous
3
through life; (in) for death comes upon thee #/
4
last, (112) the dog and the bird lacerate the corpse ,

(113) and the perishable part (se^lnako) falls to

5

the ground. 114. During three days 6 and nights

1 2
K43 omits 'thy.' Lip omits 'thy.'
8
Lip omits 'thee.'
4
Referring to the mode of disposing of the dead adopted by
the Parsis (see Sis. II, 6n, Dd. XV, 5, XVII, 17, XVIII, 2-4).
5
Lip has ast, 'bone.'
6
Including the day of death. The fate of the soul after death,
as detailed in 114-^4, is also described in Vend. XIX, po-
112, Hn. II, III, Aog. 8-ip, AV. IV-XI, XVII.
 CHAPTER II, 97-115.

the soul the crown of the head of the

sits at
body \
115. the fourth And
day, in the light of dawn with
the co-operation of Srosh the
righteous, Vae the
good, and Vahram the strong the opposition of ,

Asto-vida^, Vae the bad*, Fraztoo the and demon,

Nizfotd the demon 5 and the
evil-designing action
,

of Aeshm 6
the evil-doer, the
,
impetuous assailant
1
Reciting a passage from the Gathas or sacred
Hn.
hymns (see
II, 4, 5, HI, 3, 4, AV. IV, 9 -u, XVII, 6, 7).
'

These
three angels are
personifications ofAv. sraosha 'listen-
ing, obedience,' vay a or vayu, 'the upper air
(uncontaminated
by the evil spirit)/ and verethraghna,
'victorious, triumphant-'
the last is more
literally 'demon-smiting,' that is,
'smiting Verethra
(the demon),' Sans, vrz'trahan.
3
Av. Ast6-vidh6tu,'the
bone-dislocator,' or demon of death
who binds the parting soul
(see Vend. V, 25, 31) in later ;
writings,
such as the Book of Daddr bin
he is said to throw aDdd-dukht,
noose over the neck of the soul to
drag it to hell, but if its good
have exceeded its sins, it throws off
i

the noose and

to heaven; and this noose is
goes
also mentioned in Bd III 22 Dd
XX H 3
K ; v
J bad
as the
n ^
XXVHI 35 thiS dem n is Said to be'the'same
'

Vae, but all other authorities consider them as

distinct
[t
may be noted that a different demon of death is
usually
mentioned when the soul is wicked
4
(see 161).
Av. vay a or vayu, 'the lower air '
(vitiated by the evil spirit)
Just as the wind (v* </) may be either an
angel or a demon, accord-
ing as its strength makes a refreshing breeze or a violent
it
hurri-
cane, so may the air be a good or evil being, according as it retains
il
purity or has been vitiated by the evil That the
spirit.
angel Vac" is the upper air
appears from its epithet uparo-kairva
'working aloft,' in the Ram Yt.; and that it is
only the lower air
that is vitiated
by the evil spirit is in accordance with the
division
the sky into three
thirds, of which the uppermost is
inaccessible
to the evil spirit
(see Dd. XXXVII, 24-31). But this distinction
between a good and bad Vae is not made in Vend. V 25 31 where
we are told that
Vay6 conveys the soul when bound' by Asto-
vidhotu.
These two demons have not been
1

recognised elsewhere
The demon of wrath, Av. A6shm6
daSva, appears to be the
Asmodeus of the Book of Tobit
[24] C
1 8 DiNA-i MAINOG-I KHIRAfl.

2
[it goes]
1
up to the awful, lofty A'indvar bridge, to
3
which every one, righteous and wicked, is
coming .

1 1 6. And many opponents have watched there, (117)

with the desire of evil of Aeshm, the impetuous
assailant, and of Ast6-vldU/ who devours creatures
of every kind and knows no satiety, (118) and the
mediation of Mitro 4 and Srosh and Rashnu, (119)
and the weighing of Rashnu, the just, (120) with the
balance 5 of the spirits, which renders no favour
6
(hu-giral) on any side neither for the righteous ,

nor yet the wicked, neither for the lords nor yet
the monarchs. 121. As much as a hair's breadth
it will not turn, and has no partiality; (122) and he
who is a lord and monarch
7
it considers
equally, in
Us decision, with him who the least of mankind.
is

123. 'And when a soul of the righteous passes

upon that bridge, the width of the bridge becomes
8
as it were a league (parasang) , (124) and the

1
K43 omits this verb.
2
Or, perhaps, JTmgvar, a partial translation of Av. ^inva^ (gv
'

being a mispronunciation of v or w, as in gva</ for v&d, wind;'

and Pers, var translating Av. va^). The Pazand writers have
^awdor. It is the bridge of ever-varying breadth which leads to
heaven (see Vend. XIX, 100, 101, AV. Ill, i, IV, 7, V, i, 2,
XVII, i, Bd. XII, 7, Dd. XX, XXI), but it is not mentioned
in Hn.
3 '

Literally, is a comer.'
4
The angel of the sun's light ; being a personification of friend-
ship and good faith he is specially concerned in calling the soul to
account (see Dd. XIV, 3).
5
In which the actions of men are weighed by Rashnu, the angel
of justice, to ascertain whether the good or the evil preponderate.
6
Li 9 has 'who makes no unjust balance of the spirits on either
side/
7
K/13 adds ra<f, 'master,' but this is evidently an abortive begin-
ning of the next word, levatman, which has been left unerased.
8
Nine spears (about 126 English in AV. V, i, Dd. XXI, 5.
feet)
 CHAPTER II, 116-135. J 9

righteous soul passes over with the co-operation

of Srosh the righteous. 125. And his own deeds of
a virtuous kind l
come tomeet him in the form of
a maiden, (126) who is handsomer and better than
every maiden in the world.

127. 'And the righteous soul speaks (128) thus:

"
Who mayst thou be
2
that a maiden who is
,

handsomer and better than thee 'was never seen

by me in the
worldly existence?"
129. 'In reply that maiden form responds (130)
"
thus I am no maiden, but I am
:
thy virtuous deeds,
thou youth who art well-thinking, well-speaking, well-
doing, and of good religion 131. For when thou !

sawest in the world him who performed demon-

worship, then thou hast sat down, and thy perform-
ance was the worship of the sacred beings. 132.
And when was seen by thee that there was any
it

one who caused oppression and plunder, and dis-

tressed or scorned a good person, and acquired
wealth by crime, then thou keptest back from the
creatures their own risk of oppression and plunder ;

(133) the good person was also thought of by thee,

and lodging and entertainment provided and alms ;

were given by thee to him (134) who came forth

from near and him, too, who was from afar and ;

wealth which was due to honesty was acquired by

thee. 135. And when thou sawest him who practised

The parasang is probably used here as an equivalent for Av.

hathra, 'a mile.'
1
Li9 has '
his own virtuous deeds.' The conscience of the soul
meets it form of a damsel, beautiful in proportion to the
in the

goodness of its deeds. In AV. IV, 18-36, Dd. XXIV, 5, XXV, 5

the conscience meets the soul before it attempts the bridge.
2
.More literally, 'what may be thou?' as the verb is in the third

person here, though not so in the similar phrase in 169.

C 2
20 DINA-i MAiNOG-f KHIRAD.

false justice and taking of bribes, and false evidence

sat down, and
was given by him, then thou hast
the recitation of truth and virtue
l
was uttered by
thee. 136. I am this
of thine, the good thoughts,
the words, and the good deeds
which were
good
and done by thee. 137. For
thought and spoken
when I have become commendable, I am then made
thee; (138) when
altogether more commendable by
I have become precious, I am
then made altogethe]
still more precious by thee; (139)
and when I hav<
1
2
become glorious, I am then made altogether sti
more glorious by thee."
140. And when he walks onwards from there,
'

sweet-scented breeze comes then to meet him, whicl

is more fragrant than perfume. 141. The sou
all
"
of the righteous enquires of Srosh (142) thus Whal :

breeze is this, that never in the world so fragrant

a breeze came into contact with me ?"
to thai
143. 'Then Srosh, the righteous, replies
"
thus: This breeze is froi
righteous soul (144)
heaven, which is so fragrant."
145. 'Afterwards, on
his march, the first step

set 3
on the place of good thoughts, the second o
4
that of good words, the third on that of good deeds ,

(146) and the fourth step reaches up unto the

endless light 5
which is all-radiant. 147. And angels

1
Meaning probably the recitation of the Avesta texts.
9
omits bara,' quite, altogether,' in this third clause.
K43
Li 9 has afterwards, he rests the first step;' but a war ara-
8 '

med, he rests,' is a misreading of madam kharam da</, on

'
' the

march is set/
4
These are the three lowermost grades of heaven, hum at,
hukht, and huvarjt (see Chap. VII, 12).
5
The highest grade of heaven, where Auharma0</ and the angels
are supposed to dwell (see Chap. VII, 1
1).
 CHAPTER II, 136-156. 21

and archangels of every description come to meet

him, (148) and ask tidings from him (149) thus :

"
How hast thou come, from that which is a perish-
able, fearful, and very miserable existence, to this
which is an imperishable existence that is undis-
turbed, thou youth who art well-thinking, well-speak-
ing, well-doing, and of good religion ?"
'Then Auharma^, the lord, speaks (151)
150.
"
thus Ask ye from him no tidings for he has
:
;

parted from that which was a precious body, and

has come by that which is a fearful road. 152. And
bring ye unto him the most agreeable of eatables,
that which the midspring butter 1 (153) so that
is ,

he may rest his soul from that bridge of the three

nights, unto which he came from Asto-vida^ and the

2
remaining demons (154) and seat him upon an
;

all-embellished throne."

155. 'As it is declared (156) that: "Unto 3 the

righteous man 4
and woman, after passing away 5 ,

they bring food

6
of the most agreeable of eatables

1
The Maidhyo-zarm roghan, which is Dd.XXXI,
explained in
14 as the spiritual representative of butter made during the Mai-
dhy6-zaremaya, 'mid-verdure,' festival, which was considered the
best of the year. This festival is held on the forty-fifth day of
the Parsi year, which was about 4th May when the year was fixed
to begin at the vernal equinox as described in Bd. XXV, 3-7, 20.
The heavenly food which goes by this name is not to be con-
founded with the Hush which is expected to be prepared at the
resurrection, from the fat of the ox Hadhay6j and the white Horn,
for the purpose of making mankind immortal (see Bd. XXX, 25) ;

although some such confusion appears to exist in AV. X, 5. K43

'
has rCiban, soul,' instead of roghan, 'butter.'
2 3
See 114-123. K43 omits 'unto.'
4 '

Literally, male.'
5
Li 9 adds 'from the body and consciousness.'
6
Reading kazag, instead of kazad, both here and in the next
clause of the sentence. Lip has 'the angels of the spiritual exist-
22 DINA-! MAiNOG-I KHIRAD.

the food of the angels of the spiritual existences that

which is the midspring butter l
and they seat them ;

down on an all-embellished throne. 157. Forever

and everlasting they remain in all glory with the
existences everlastingly."
angels of the spiritual
158. 'And when he who wicked dies, his soul
is

then rushes about for three days and nights in the

2
vicinity of the head of that wicked one, and sobs
(159) thus: "Whither do I go, and now what do
I make 3 as a refuge?" 160. And the sin and
crime of every kind, that were committed by him
in the worldly existence, he sees with his eyes in those
three days and nights. 161. The fourth day Viza-
4
resh the,demon, comes and binds the soul of the
wicked with the very evil noose 5 (162) and with ;

the opposition of Srosh, the righteous, he leads it

up to the Alndvar bridge 6
.
163. Then Rashnu 7 ,

the just, detects that soul of the wicked through its

wickedness.
'

164. Afterwards, Vizaresh, the demon, takes that

ences bring the most agreeable of eatables/ by omitting the first

kazag, and misreading the second one.
K43 has ruban again, as in 152, for r6ghan. Although
1

this sentence resembles Hn. II, 38, 39, it is evidently quoted from
some other source, as its difference is more striking than its re-
semblance.
2
This verb is Huz.bekhunefcPaz. giryeX but Ner. has read
ba n gin &d, 'laments,' and has written vagine^/.
3
Or it may be take/ as these two verbs are written alike in
'

Huzvam. This exclamation is a quotation from the Gathas or

sacred hymns, being the first line of Yas. XLV, I.
4
The Av. Vizaresha of Vend. XIX, 94, who carries off the
souls of the wicked; he is also mentioned in Bd. XXVIII, 18,
Dd. XXXII, 4, 7, XXXVII, 44.
6
Reading saryatar ju/an. Lig has va^/bad, 'an evil tie.'
6 7
See 115. See 119, 120.
 CHAPTER II, 157-174. 23

soul of the wicked, and mercilessly and maliciously

beats and maltreats it. 165. And that soul of the
wicked weeps with a loud voice, is fundamentally
1 2
horrified , implores with many supplicating en-
treaties, and makes many struggles for life discon-

nectedly
3
. 166. Whom
when his struggling and4

supplication are of no avail whatever, and no one

comes to his assistance from the divinities (bagan) 5 ,

nor yet from the demons moreover, Vlzaresh, the

6
demon, drags miserably to the inevitable 7 hell.

167. And then a maiden who is not like unto

*

maidens comes to meet him. 168. And that soul

of the wicked speaks to that evil maiden (169) thus :

"
Who mayst thou be, that never in the worldly
existence was an evil maiden seen by me, who was
viler and more hideous than thee ?"
1
70.
'
And she
speaks in reply to him (171) thus
8
:

"
I am not a maiden, but I am
9
thy deeds tkou ,

monster who art evil-thinking, evil-speaking, evil-

doing, and of
evil religion! 172. For even when
thou sawest him who performed the worship of the
10

sacred beings, still then thou hast sat down, and

demon-worship was performed by thee, (173) and
the demons and fiends were served. 1
74. And also
when thou sawest him who provided lodging and

burs-vangiha bekhuneX bun rameX Lip has

1
Instead of
burzavaTzdiha vagine^u varame<f, 'loudly shrieks and weeps.'
2
Reading lapako-kariha.
3
Instead of apa^/vandiha. Lip has ap a tui ha, 'fruitlessly/
4 5
Lip has 'and.' Lip has veha, 'the good/
6
Instead of ak-h6mandiha, Lip has anaom^diha, 'hope-
lessly/
7
Reading nagirz, but this is uncertain Lip has az<?r, 'lower/
;

8 g
Lip has 'that evil maiden/ Lip has 'evil deeds/
10
Lip adds 'in the world/
24 DiNA-{ MAINOG-t KHIRAD.

entertainment, and gave alms, for a good person

who came forth from near and him, too, who was
from afar J (175) then thou actedst scornfully and
,

disrespectfully to the good person, and gave no alms,

and even shut up the door. 176. And when thou
sawest him who practised true justice, took no bribe,
gave true evidence, and uttered virtuous recitation,
(177) even then thou hast sat down, and false justice
was practised by thee, evidence was given by thee
with falsehood, and vicious recitation was uttered
by thee. 1 78. I am this of thine, the evil thoughts,
the evil words, and the evil deeds which were thought
and spoken and done by thee. 179. For when I
have become uncommendable, I am then made
altogether still more uncommendable by thee (180) ;

when I have become unrespected, I am then made

altogether still more unrespected by thee; (181) and
when I have sat in an eye-offending 2 position, I am
then made altogether still more really eye-offending
(/ashm-kah-i/tar-i/) by thee."
182. 'Afterwards he enters 3 the step on the ,
first

place of evil thoughts, the second on that of evil

4
words, the third step on that of evil deeds (183) ,

and the fourth step rushes into the presence of the

1
In LIQ the words 'near' and 'afar' change places.
2 '

Literally, eye-consuming,' the reading adopted by Nr., but,

though it gives a satisfactory meaning, it is not quite certain that it
represents the Pahlavi text correctly.
3
For de"n vazluneX 'he goes in,' Lig has awdar zrove*/, in-
dicating that the first letter, va, ofvazlun6^ had been omitted in
the Pahl. MS. used
by Ner., which misled him into reading the
remaining letters as a new Paz. verb zrove^, as already remarked
by Noldeke in Got. gel. Anz. 1882, p. 975.
These are the three uppermost grades of hell, duj-humat,
1

duj-hukht, and duj-hfivam (see Chap. VII, 20).

 CHAPTER II, 175-197. 25

wicked and the other demons 184. And

l
evil spirit .

the demons make ridicule and mockery of him (185)

"
thus What was thy trouble and complaint, as
:

regards Auharma^, the lord, and the archangels,

and the fragrant and joyful heaven, when thou
approachedst for a sight of Aharman and the
demons and gloomy hell, (186) although we cause
thee misery therein and do not pity, and thou shalt
see misery of long duration ?"
187. 'And the evil spirit shouts to the demons
"
(188) thus Ask ye no tidings from him
:
(189) who
parted from that which was a precious
2
is
body, and
has come on by that which is a very bad road. 190.
But bring ye unto him the foulest and vilest of
eatables, the food which is nurtured in hell."

191. 'They bring the poison and venom of the

3

snake and scorpion and other noxious creatures that

are in hell, (192) and give him to eat. 193. And
until the resurrection and future existence he must
be in hell, in much misery and punishment of various
4
kinds .
194. Especially that it is possible to eat
food there only as though by similitude 5 .'
195. The spirit of innate wisdom spoke to the
sage (196) thus: 'This which was asked by thee,
as to the maintenance of the body and concerning
the preservation of the soul, is also spoken about

by me, and thou art admonished. 197. Be virtuously

1
In the lowermost grade of hell (see Chap. VII, 21).
2
Li 9 has '
for he has parted from,' as in 151.
3
Li 9 has '
and.'
4
Li9 has 'he is in much misery and punishment of kinds
worthy of hell.'
5
So that starvation is one of the punishments of hell. LIQ
has 'and especially that the food there can be only like putrid
blood.'
26 DINA-i MAINOG-i KHIRAD.

assiduous about it, and keep

(198) for it in practice ;

this is thy chief way for the maintenance of the body

and preservation of the soul.'

CHAPTER III.

i. sage asked the spirit of wisdom (2) thus

The :

1 2
'Is liberality good, or truth (3) or gratitude or , ,

3
wisdom, (4) or complete mindfulness or content- ,

ment ?'

5. The spirit of wisdom answered (6) thus :

'
As
to the soul it is liberality, as to all the world it is

truth, (7)unto the sacred beings it is gratitude, as

4
to a man's self it is wisdom, (8) as to all business
it is complete mindfulness, and as to the comfort

of the body and the vanquishing of Aharman and

the demons contentment is good.'

CHAPTER IV.
i. The
sage asked the spirit of wisdom (2) thus :

'
*
Which is a good work that is great and good ?
3. The spirit of wisdom answered (4) thus The :
*

greatest good work is liberality, and the second is

truth and next-of-kin marriage 5 .

5. The third is

1 ' 2 '

K43 has or thy truth.' Lip has or is gratitude good.'

3
Li 9 has '
or complete mindfulness good.'
is
4 '

Literally, the body of a man.'

This was the meaning of the term khvtuk-das when this
5

work was written, but some centuries ago such marriages were dis-
continued, and the term was then confined to marriages between
first cousins, as at present (see Sacred Books of the East, vol. xviii,

app. III).
 CHAPTER II, I98-V, 5. 27

keeping the season festivals *, and the fourth is cele-

brating all the religious rites

2
. 6. The fifth is the
ceremonial of the sacred beings, and the providing
of lodging for traders 3 7. The sixth is the wishing.

of happiness for every one. 8. And the seventh

is a kind regard for the good V

CHAPTER V.
i. The
sage asked the spirit of wisdom (2) thus :

'Which land is the happier 5 ?'

3. The spirit of wisdom answered (4) thus 'That :

land is the happier, in which a righteous man, who

is
true-speaking, makes his abode. 5. The second,
1
Of which there are six, each held for five days. These Gasan-
bars or Gahambars end, respectively, on the 45th, io5th, iSoth,
2ioth, 29oth, and 365^ days of the Parsi year; and when that year
was fixed to begin at the vernal equinox, they celebrated the periods
of midspring, midsummer, the beginning of autumn, the beginning
of winter, midwinter, and the beginning of spring (see Sis. XVIII,
3). In modern times they have been supposed to commemorate
the several creations of the sky, water, earth, vegetation, animals,
and man ; but this idea must have been borrowed from a foreign
source.
2
The periodical ceremonies which are obligatory for all Parsis

(see Dd. XLIV, 2 n).

3 '
Literally, for the producers of business.'
4
That is, for the priests. The Parsi-Persian version divides

good works by counting next-of-kin mar-

'
these into nine items,
'
riage' as the third, and providing of lodging' as the seventh. For
a fuller detail of good works, see Chap. XXXVII.
5
This chapter is an imitation of Vend. Ill, 1-20, where it is
stated that the five most pleasing spots on the earth are, first, where
a righteous man performs ceremonies second, where he has built ;

his house and keeps his fire, cattle, family, and retainers third, ;

wKere the land is best cultivated fourth, where most oxen and ;

sheep are produced and fifth, that which is most manured by

;

oxen and sheep.

28 DINA-I MAINOOI KHIRAD.

in which they make the abode of fires. 6. The

third, when oxen and sheep repose upon it. 7. The

fourth is uncultivated and uninhabited land when

they bring it back to cultivation and habitableness.
8. The from which they extirpate the burrows
fifth,

of noxious creatures. 9. The sixth, on which exist

the ceremonies and coming of the sacred beings,
and the sitting of the good 1 10. The seventh,
.

when they make populous that which was desolate,

u. The eighth, when from the possession of the
bad it comes into the possession of the good. 12.
The ninth, when of the produce and yield (be^o)
which arise from it
they provide the share of the
sacred beings, the good, and the worthy. 13. And
the tenth, in which they provide holy-water and
ceremonies/

CHAPTER VL
i. The sage asked the spirit of wisdom (2) thus:
'Which land is the
2
unhappier ?'
3. The spirit of wisdom answered (4) thus :
'
That
3
land is the more afflicted, in which hell is formed .

5. The second, when they slay in it a righteous

man who is innocent. 6. The third, for whose sake 4
1
That is, the ceremonial precinct where the priests sit to con-
duct the ceremonies.
'
2
This chapter an imitation of Vend. Ill, 21-37, where ^ ls
is

stated that the five most unpleasing spots on the earth are, first, the

ridge of Arezura, on which the demons congregate from the pit of

the fiend second, where most dead dogs and men lie buried
; ;

third, where most depositories for the dead are constructed fourth, ;

where there are most burrows of the creatures of the evil spirit and ;

fifth, where the family of a righteous man is driven into captivity.

3
Bd. Ill, 27 states that '
hell is in the middle of the earth.'
*
Reading mun . . . runo-i pa^aj. Instead of dru^an runo,
 CHAPTER V, 6-VII, 9. 29

the demons and fiends work. 7. The fourth, in

which they construct an idol-temple. 8. The fifth,
when a wicked man, who is an evil-doer, makes an
abode in it. 9. The sixth, when the interment of
a corpse is performed below 1 10. The seventh, in .

which a noxious creature has a burrow, n. The

eighth, when from possession of the good it
the
comes into the possession of the bad. 12. The

ninth, when they make desolate that which was

populous. 13. And the tenth, in which they make
lamentation and weeping 2 /

CHAPTER VII.
i. The sage asked the spirit of wisdom (2) thus:
How heaven, and how many ? 3. How are the
'
is

ever-stationary (hamistan), and how many? 4.

And how and how many ? 5. What is the
is hell,

decision about the righteous in heaven, and from

what is their happiness ? 6. What are the misery
and affliction of the wicked in hell ? 7. And what
and how is the decision about those who are among
the ever-stationary ?'
8. The spirit of wisdom answered (9) thus :

'
Heaven is, first, from the star station unto the

Nr. has read dru^- hanruno, and assumed the last word to be
equivalent to Av. hawdvarena, 'concourse;' so as to obtain the
meaning, in which the demons and the fiend form a congress.'
'

But Av. haradvarena is Pahl. ham-dubarijnih (see Pahl.Vend.

VII, 137).
1
Or 'when much interment of corpses is performed/ as it is
doubtful whether we ought to read az>ir, much/ or a0ir, 'below.'
'

2
That is, for the dead. Such outward manifestations of mourn-
ing being considered sinful by the Parsis, as they ought to be by
all unselfish people who believe in a future existence of
happiness.
30 DINA-1 MAlNOG-1 KHIRAZ>.

moon station from the moon station

; (10) second,
unto the sun (n) and, third, from the sun station
;

unto the supreme heaven (garo^mano), whereon

the creator Auharmaz^ is seated. 12. Of heaven

the part is that of good thoughts (hu mat 6),

first

the second is that of good words (hukhto), and the

third is that of good deeds (huvarsto).

13. The righteous in heaven are undecaying and

'

immortal, unalarmed, undistressed, and undisturbed.

14. And, everywhere *, they are full of glory fragrant, ,

and joyful, full of delight and full of happiness. 15.

And, at all times, a fragrant breeze and a scent
which sweet basil come to meet them, which
is like
are more pleasant than every pleasure, and more
fragrant than every fragrance. 16. For them, also,
there is no satiety owing to the existence in heaven.
1
7. And and walking, perception and
their sitting

enjoyment are with the angels and archangels and

the righteous for ever and everlasting.
*

Regarding the ever-stationary it is declared,

1 8.

that they are from the earth unto the star station ;

2
(19) and its affliction for them is then nothing
whatever except cold and heat.
20.
*
Of hell the first part is that 0/"evil thoughts

(dus-humato), the second is that of evil words

(dus- hukhto), and the third is that of evil deeds

1
Nr. has 'at all times,' which may be correct, as gas means
' '
both time and '

place/ It should be noticed, however, that the

word used in 15 is daman, which means 'time' only.
2
Ner. has 'their affliction is otherwise,' by mistaking Huz.

adina.r-.ran, 'then its ... for them,' for a supposed Paz. ainaja,
'
otherwise their,' which seems to have no real existence, as
wherever he reads aina, 'otherwise/ the Pahl. text has a din a s,
'
then its.'
 CHAPTER VII, IO-3I. 31

21. With the fourth step the

wicked person arrives at that which is the darkest
hell (22) and they lead him forwards to the vicinity
;

of Aharman, the wicked. 23. And Aharman and

the demons, thereupon, make ridicule and mockery
"
of him
(24) thus
2
: What was thy trouble and com-
plaint, as regards Aftharma^ and the archangels,
and the fragrant and joyful heaven, when thou
approachedst for a sight of us and gloomy hell, (25)
although we cause thee misery therein and do not
pity, and thou shalt see misery of long duration ?"
26. And, afterwards, they execute punishment and
torment of various kinds upon him.
27. There is a place 3 where, as to cold, it is such
*

4
as that of the coldest frozen snow. 28. There is

a place where, as to heat, it is such as that of the

hottest and most blazing a place
fire. 29. There is

where noxious creatures are gnawing them, just as

a dog does the bones. 30. There is a place where,
as to stench, it is such that they stagger about

(bara lar^end)
5
and fall down. 31. And the dark-

1
These names, as here written, mean literally evil good thoughts,
'

evil good words, and evil good deeds/ as if they implied that these

places are for those whose best thoughts, words, and deeds are
evil but it is not quite certain that the Pahlavi names are spelt
;

correctly.
2
As already stated in Chap. II, 183-186.
'
3
Li 9 has he is experienced in
'
27-30, owing to Ner. having
read danak, 'knowing, experienced/ instead of divak, 'a place/
4
Literally, 'stone-possessing, stony' if we read sang-dar, as
seems most plausible; but we might read sokhar and consider
Pers. khasar or khasar, 'ice/ as a corruption of it, by transposi-
tion. Li 9 has 'ice (yah) and snow.'
5
Li9 has be rezend, 'they vomit up/ which is evidently a
misreading.
32 DINA-I MAINOG-i KHIRAD.

ness always such-like as though it is possible for

is

them to seize upon it with the hand V

CHAPTER VIII.
i. The spirit of wisdom (2) thus:
sage asked the
'
How what manner has Auharma^ created
and in

these creatures and creation ? 3. And how and in

what manner were the archangels and the spirit of

wisdom formed and created by him ? 4. And how
are the demons and fiends [and also the remaining
2
corrupted ones] of Aharman, the wicked, miscreated?
[5. How
do every good and evil happen which occur
to mankind and also the remaining creatures ?]
6. And is it possible to alter anything which is

destined, or not ?'

7. The spirit of wisdom answered (8) thus The '

:

creator, Auharma^, produced these creatures and

creation, the archangels and the spirit of wisdom
from that which is his own splendour, and with the

blessing of unlimited time (zdrvin). 9. For this

reason, because unlimited time is undecaying and
immortal, painless and hungerless, thirstless and
undisturbed and for ever and everlasting no one is
;

able to seize upon it, or to make it non-predominant

as regards his own affairs.

10. 'And Aharman, the wicked, miscreated the

demons and fiends, and also the remaining corrupted

1
'Even darkness which may be felt' (Ex. x. 21).
2
K43 omits the phrase in brackets, as well as 5 ;
but these
passages are supplied from Lip, merely substituting yahid'akan,
'
'corrupted ones,' as in 10, for the vashudaga, miscreations/
of Lip.
 CHAPTER VIII, I-l6. 33

ones 1 , by his own unnatural intercourse, n. A treaty

2
of nine thousand winters in unlimited time (daman)
was also made by him with Auharma^;
(12) and,
until it has become fully completed, no one is able
to alter it and to act otherwise. 13. And when the
nine thousand years have become completed, Ahar-
man is and Srosh 3 the righteous,
quite impotent 5(14) ,

4
will .smite Aeshm 3 (15) and Mitro ,
and unlimited
time and the spirit of justice who deceives no one
5
,

in anything, and destiny and divine providence 6 will

smite the creatures and creation of Aharman of every
kind, and, in the end, even A^o the demon. 16. And
7
,

every creature and creation of Auharma^ becomes

again as undisturbed as those which were produced
and created by him in the beginning.

1
Reading yahi^akan, but it may be yatukdn, 'wizards,'
though the word requires an additional long vowel to represent
either term correctly. Lip has vashudaga, miscreations.'
'

2
According to the Bundahis-, time consists of twelve thousand
years (see Bd. XXXIV, i).
Auharmaz^ created
In the beginning
the spiritual prototypes (Bd. I, who remained undisturbed for
8)
the first three thousand years, when Aharman appeared and agreed
to a conflict for the remaining nine thousand years (Bd. I, 18),

during the first three of which Auharma^'s will was undisputed,

while during the next three Aharman is active in interference, and

during the last three his influence will diminish till, in the end, it

will disappear (Bd. I, 20). The nine thousand years of the

were supposed to extend from about B.C. 5400 to A.D.
conflict

3600 (see Byt. Ill, 1 1 n, 44 n).

3 4
See Chap. II, 115. See Chap. II, 118.
5
Probably the angel Rashnu (see Chap. II, 118, 119).
6
Assuming that the vago-bakhto of K43 is equivalent to the
*

bagho-bakht, divine appointment/ of Lip.

7
Av. azi of Yas. XVII, 46, LXVII, 22, Vend. XVIII, 45, 50,
A-Jtad Yt. i, a0u of Yas. LII, 7, and the demon of 'greediness'
in Chap. II, 13, 14, XVIII, 5, &c., Bd. XXVIII, 27, and modern

Persian, who seems to be a being distinct from Av. a si, '

serpent.'

[24] D
34 DINA-I MAINOG-I KHIRAD.

l
Every good and the reverse which happen
'
1 7.

to mankind, and also the other creatures, happen

through the seven planets and

the twelve constella-
tions*. those twelve constellations are such
1 8. And
as in revelation are the twelve chieftains who are on
3

the side of Auharma^, (19) and those seven planets

are called the seven chieftains who are on the side
of Aharman. Those seven planets pervert every
20.
creature and creation, and deliver them up to death
and every evil. 21. And, as it were, those twelve
4
constellations and seven planets are organizing and

managing the world.

22.
'
Auharma^ is wishing good, and never
approves nor contemplates 23. is evil. Aharman
wishing evil, and does not meditate nor approve
anything good whatever. 24. Auharma^, when he
wishes it, is able to alter as regards the creatures of
Aharman ;
and Aharman, too, it is, who, when [he
5
wishes] can do so as regards the creatures of
it,

Auharma^, (25) but he is only able to alter so that

in the final effect there may be no Auhar- injury of
ma^, (26) because the final victory is Auharmaz^'s
own. 27. For it is declared, that " the Yim 6 and

1 2
Li 9 has 'evil.' The zodiacal signs.
3
Lip has 'are called in revelation.' The authority, here quoted,
was not the Bundahij, because that book speaks of seven chieftains
of the constellations opposed to the seven planets (see Bd.V, i).
4
Li 9 omits 'and seven planets/ but has a blank space at this
place in texts, Pazand and Sanskrit.
both
5
K43 omits the words in brackets, which may, perhaps, be
superfluous in the Pahlavi text.
6
Av. Yima or Yima khshaSta of Vend. II, the Jamshed of
the Shahnamah, some of whose deeds are mentioned in Chap.
XXVII, 24-33, Yas. IX, 13-20. He was the third of the Pe\?da</
dynasty, and is said to have been perverted by Aharman in his old
 CHAPTER VIII, I7-IX, 2. 35

FreVun and Kai-Us 2 of Auharma^ are created

1

immortal, (28) and Aharman so altered them as is

known. 29. And Aharman so contemplated that
4
Bevarasp and Frasiyak and Alexander should be
3 5

immortal, (30) but Auharma^, for great advantage,

so altered them as that which is declared."

CHAPTER IX.
i. The sage asked the spirit of wisdom (2) thus :

6
possible to go from region to region or not
4

Is it ,
?

age,when he lost the royal glory (see Dd. XXXIX, 16, 17), and
was overthrown by the foreign dynasty of As-i Dahak.
1
Av. Thraetaona, who conquered As-i Dahak (see Chap.
XXVII, 38-40, Yas. IX, 24-27). He was misled by Aharman
into dividing his empire between his three sons, two of whom
revolted and slew the third (see Chaps. XXI, 25, XXVII, 42).
2
Av. Kava Usan or Kavi Usadhan, the Kai-Kavus of the
Shahnamah, misread Kahos in Pazand. He was the second
monarch of the Kayan dynasty, and made an unsuccessful attempt
to reach heaven, mentioned in Bd. XXXLV, 7, to which he may be
supposed to have been instigated by Aharman, but he was also
unfortunate in many other enterprises.
3
A title of Az-i Dahak in the Shahnamah, literally,
'
with a

myriad horses/ This king, or dynasty, is said to have conquered

Yim and reigned for a thousand years, but was overthrown by
FreVun. In the Avesta (Yas. IX, 25, Aban Yt. 34, Af. Zarat. 3)
Az-i Dahak, 'the destructive serpent/ is described as hazangra-
yaokhj-ti, 'with a thousand perceptions,' a term analogous to
baevare-spasana, 'with a myriad glances,' which is usually
applied to Mithra, the angel of the sun. From this latter, if used
b6varasp might easily be corrupted.
for the former,
4
Av. Frangrasyan, the Afrasiyab of the Shahnamah, a Tura-
nian king who conquered the Iranians for twelve years during the
reign of Manu^ihar (see Bd. XXXIV, 6).
5
Alexander the Great, misread Arasawgar by Ner.
6
The
earth is supposed to be divided into seven regions, of
which the central one is as large as the other six united two of ;

D 2
36 D}NA-I MAINOG-I KHIRAZX

3.From what substance is the sky made ? 4. And

how and in what manner is the mingling of the

water in the earth ?'

5. The spirit of wisdom answered (6) thus :

'Without the permission of the sacred beings, or

the permission of the demons, it is then not possible
l

2
for one to go from region to region .

7. The sky is made from the substance of the

'

blood-stone 3 such as they also call diamond (al-

,

mast).
8.
*
And the mingling of the water in the earth is

just like the blood in the body of man.'

CHAPTER X.
i. The sage asked the spirit of wisdom (2) thus :

*
Can there be any peace and affection whatever of
Aharman, the wicked, and his demons and miscre-
ations, with Auharma^ and the archangels, one
'

with the other, or not ?

3. The spirit of wisdom answered (4) thus
'
There :

cannot be, on any account whatever; (5) because

Aharman meditates evil falsehood and its deeds,
wrath and malice and discord, (6) and Auharma^
meditates righteousness and its deeds, good works

the six lie two to the south, one to the east, and one
to the north,
to the west and they are said to be separated by seas or moun-
;

tains, difficult to cross (see Bd. XI). For their names, see Chaps.
XVI, 10, XXVII, 40.
1
Instead of adina^, 'then for one,' Ner. has manufactured a
word aina, 'otherwise' (see also Chap. VII, 19 n).
2
This information is derived from Pahl. Vend. I, 4 a.
3
Or ruby/ '

referring to the rosy tints of dawn and sunset. The

same statement is made in Bd. XII, 6. Nr. has steel/ and the '

word can be translated

'
blood-metal.'
 CHAPTER IX, 3-XII, 5. 37

and goodness and truth. 7. And everything can

8. A good
change, except good and bad nature.
nature cannot change to evil by any means what-
ever, and a bad nature to goodness in any manner.
9. Auharma^, on account of a good nature, approves
no evil and falsehood (10) and Aharman, on account
;

of a bad nature, accepts no goodness and truth ;

(n) and, on this account, there cannot be for them

any peace and affection whatever, one with the
other.'

CHAPTER XI.
T. The sage asked the spirit of wisdom (2) thus:
*
Is wisdom good, or skill, or goodness *?'

3. The spirit of wisdom answered (4) thus :

'
Wisdomwith which there is no goodness, is not to
be considered as wisdom (5) and skill with which ;

there is no wisdom, is not to be considered as skill.'

CHAPTER XII.
i. The sage asked the spirit of wisdom (2) thus :

Wherefore is it when the treasure of the spiritual

'

existence is allotted so truly, and that of the worldly

'

existence so falsely ?

3. The spirit of wisdom answered (4) thus :

'
The
treasure of the worldly existence was 2 allotted as truly,
in the original creation, as that of the spiritual exist-

ence. 5. And the creator, Auharma^, provided the

? Lip omits the last two words, but they are evidently referred
to in the reply.
2
-Literally, 'is.'
38 DINA-1 MAINOG-1 KHIRAD.

happiness of every kind, that is in these creatures

and creation, for the use (bun) of the sun and moon
1

and those twelve constellations which are called the

twelve chieftains 2 by revelation; (6) and they, too,
accepted it in order to allot it truly and deservedly.
'And, afterwards, Aharman produced those
7.
seven planets, such as are called the seven chief-
tains of Aharman, and carrying off
for dissipating 3

that happiness from the creatures of Auharma^, in

opposition to the sun and moon and those twelve
constellations. 8. And
as to every happiness which
those constellations bestow on the creatures of Au-
harma^, (9) those planets take away as much of it
4
as it is possible for them (the constellations) to give ,

power of the demons and

5
(10) and give it up to the
fiends and the bad.
ii. 'And the treasure of the spiritual existence is

so true on this account, because Auharma^, the

lord, with all the angels and archangels, is
6
undis-
turbed, (12) and they make the struggle with Ahar-
man and the demons, and also the account of the
souls of men, with justice. 13. And the place of
him whose good work is more is in heaven, (14) the
place of him whose good work and sin are equal is
among the ever-stationary (15) and when the crime
7
,

is more, his path is then to hell.'

1 *

Literally,Mitro/ the angel of the sun.

2
See Chap. VIII, 17-21.
3 '

By omitting one letter K43 has miscreating.'

4
possible for them (the planets).'
'

By omitting this verb Lip has

5
So understood by Nr., but all the best MSS. omit the relative
' '

particle, as if the powerful demons were meant.

6 7
Literally, are.' See Chap. VII, 18.
 CHAPTER XII, 6-XIII, IO. 39

CHAPTER XIII.
i. The sage asked the spirit of wisdom (2) thus:
1
Wherefore is it when oxen and sheep, birds, flying
creatures, and fish are, each one, properly learned
in that which is their own knowledge, (3) and men,
so long as they bring no instruction unto them, and
they do not perform much toil and trouble (an^lno)
1

about it, are not able to obtain and know the learning
of the human race ?'
4. The spirit of wisdom answered (5) thus :
'
Men
have been so wise, in the original creation, that, as to
the good works and crime which were performed by
them, the recompense of the good works and the
punishment of the crime were then seen by them
with their own eyes, (6) and no crime whatever pro-
ceeded from men. 7. But, afterwards, Aharman,
the wicked, concealed the recompense of good works
and the punishment of sin. 8. And on this account,
" 2
moreover, it is said in revelation (9) that
[These] :

four [things are worse and more grievous] than every

evil which the accursed evil one, the wicked, com-
mitted upon the creatures of Auharma^, (TO) [that
is, when
the reward of good works and] punishment
[of sin], the thoughts of men, and the consequence
of actions were quite concealed [by him] 3 ."

1
khvasinak, and taken it as equivalent to Pers.
Ner. has read
khazinah, 'treasury/ in the sense of 'expenditure;' but this is
very doubtful.
2
The words in brackets, in 9, 10, are taken from the Pazand
version, as the passage containing them has been omitted by
mistake in K43.
3
The Pandnamah of Buzurg-Mihir states '
this, too, is declared,
that the evil spirit committed even this very grievous thing upon
 40 D{NA-I MAiNOG-i KHIRAD.

'And, for the same reason, he made many

ii.
devotions and improper creeds current in the world.
12. And, on account of men's not knowing of duty
and good works, every one believes that most, and
considers it as good, which his teaching in devotion
has included. 13. And that devotion, in particular,
more powerful with which sovereignty exists.
is
1
,

14. But that one is the lordship and sovereignty of

2
Vistasp the king of kings, (15) by whom, on account
,

of knowing it unquestionably and certainly (aeva-

riha), the perfect and true religion, which is in the
word of the creator Auharma^, was received from
the unique ZaratUrt, the Spitaman 3 (16) who has ,

manifested clearly, explicitly, and unquestionably

the treasure of the worldly and spiritual existences, of

every kind, from the good religion of the Ma^a-

4
worshippers. 17. There is then no other creed,
through which it is
possible for one to obtain and
know the treasure of the worldly and spiritual exist-
ences so explicitly and clearly, (18) but, on account
of much controversy 5 they are ,
so cut up (agi^tako)

the creatures of Auharmaz</ when the reward of good works and

3

punishment of sin were quite concealed by him, in the thoughts of

men, as the consequence of actions.'
1
Ner. has 'purer/ by connecting pa d\y a van d tar with pa</iyaz>,
1
ablution;' but this is hardly possible, whereas the former word
can be readily traced to Av. paiti + ya + vat, with the meaning
(

compare Pers. payab, 'power.'

resistant, stubborn, strong;'
2
Av. Vi^taspa, Pers. Gujtasp, the fifth king of the Kayan
dynasty, who adopted the religion of Zaraturt in the thirtieth year
of his reign, and is said to have
reigned 120 years (see Bd.
XXXIV, 7).
3
See Chap. 1, 10 n.
4 '
Instead of then for one,' N6r. has '
otherwise,' as in Chap.
IX, 6.
5
Reading viguftakih. NSr. has 'by much contemplation,'
 CHAPTER XIII, I I -XIV, 14. 4!

and entangled, that the statements of their beginning

are much unlike to the middle, and the middle to
the end.'

CHAPTER XIV.
i. The 1
sage asked the spirit of [wisdom (2) thus :

Which protection is the more defensive ? 3. Which

'

and which supporter of fame are good?

friend 2 (4)

5. Which helper of enjoyment is good ? 6. Which

wealth is the pleasanter ? 7. And which is the

3
supremest pleasure of all pleasures ?'

8. The spirit of wisdom answered (9) thus The :

'

sacred being is the more defensive protection. 10.

A virtuous brother is a good friend. IT. A child,

who is virtuous and an upholder of religion, is

a good supporter of fame. 12. virtuous wife, A
who is well-disposed, is a good helper of enjoy-
ment. 13. That wealth is better and pleasanter
which is collected by honesty, and one consumes
and maintains with duties and good works. 14.
And the pleasures which are superior to all plea-
sures are health of body, freedom from fear, good

repute, and righteousness 4 .'

having read venaftakih. Both words are very uncommon, and it

is doubtful which of them is more appropriate to the context.

the
1
From point to
this Chap. XXVII, 49 the Pahlavi text of K43
ismissing, owing to the loss of nine folios in that MS., but a copy
of the missing passage, made by Dastur Hoshangji Jamaspji from
TD2, has been consulted for the purpose of controlling the Paz.
version of LIQ.
2
Lip inserts 'is good?'
3
TD2 has '
which is the friend who
is the supremest of friends ;'

but this does not correspond well with the reply in 14.
*
TD2 adds '
and are good.'
42 DINA-I MAINOG-I KHIRAD.

CHAPTER XV.
i. The
sage asked the spirit of wisdom (2) thus:
' l
Is poverty good, or opulence ?'

3. The spirit of wisdom answered (4) thus :

Poverty which through honesty is better than

*
is

opulence which is from the treasure of others. 5.

For it is stated (6) thus: "As to him who is the
2
poorest and most secluded (armesttum) person,
whenever he keeps his thoughts, words, and deeds
honest, and in duty to the sacred beings, for him
even there is lawfully a share of all the duties and
3
good works which mankind shall do in the world .

7. As
him, too, who is opulent, who is a man of
to

much wealth, when the wealth is not produced by

4
honesty, though he takes trouble (an^inako) in
duties and good works and righteous gifts, his good
work is then not his own, (8) because the good work
is his from whom the wealth is abstracted 5 ."

1
Lip adds 'or sovereignty/ to account for 12-39.
2
Av. armaejta, applied to water, means 'most stationary,
stagnant;' Pahl. arm^Jt (Av. airima) is applied to the place of
'seclusion' for impure men and women, and in Sis. VI, i it seems
' '
to refer to Ner. explains it in Sanskrit
helpless idiots or lunatics ;

' * '
as lame, crippled, immobility/ but secluded, immured, helpless
are terms better adapted to the context, whether the word be

applied to persons, as it is here and in Chaps. XXXVII, 36,

XXXIX, 40, or to learning and character, as in Chap. LI, 7.
3
Persons who are wholly unable to perform good works are
supposed to be entitled to a share of any supererogatory good
works performed by others (see Sis. VI, i, 2), but the allotment
of such imputed good works seems to be at the discretion of the

angels who keep them in store (see Sis. VIII, 4).

4
Ner. has 'makes expenditure on/ by reading khvazinak, as
in Chap. XIII, 3.
6
8 does not occur in Lip, but is found in TD2, PAio, and
 CHAPTER XV, I- 2O. 43

9.
*
And
much wealth which is collected
as to that

by proper exertion, and one consumes and maintains

with duties and good works and pleasure, even that
is no better thereby, (10) because it is necessary to

consider that as perfect, n. But as to him who

is a man of much wealth, whose wealth is collected

by proper exertion, and he consumes and maintains

it with duties and good works and pleasure, he is

great and good and more perfect

1
.

12.
'
And regarding even that which is sovereignty
they state (13) thus: "What is
2
good government in
a village is better than what is 2 bad government in a
realm. 14. Because the creator Auharma^ pro-
duced good government for effecting the protection
of the creatures, (15) and Aharman, the wicked, has
produced bad government as the adversary of good
government."
1 6.
(
Good government is that which maintains
and a province flourishing, the poor un-
directs

troubled, and the law and custom true, (17) and

sets aside improper laws and customs. 18. It well
maintains water and fire by law
3
,
(19) and keeps
in progress the ceremonial of the sacred beings,
duties, and good works. 20. It causes friendliness

1
That is, the proper use of wealth does not make the wealth
itself any better, but only the rightful possessor of it. This is,
however, probably only an emendation of Ner., as the copy of
TD2 gives merely the following, for 9-11 'But as to him :

who is a man of much wealth, by whose proper exertion it is

collected, and he consumes and maintains // with duties, good

works, and pleasure, he is no better thereby, because it is necessary
to consider him as perfect.'
2
Li 9 omits what is' in both places.'

3
TDa omits '

maintains/ as it is sufficiently expressed by the

same Pahl. verb '

keeps' in 19 ;
and Li9 omits '

by law.'
44 DINA-I MAINOG-I KHIRAD.

and pleading 1 for the poor, (21) and delivers up

itself, and even that which is its own life, for the

sake of the good religion of the Ma^a-worshippers.

22. And if there be any one who desists from the

way of the sacred beings, then it orders some one to

effect his restoration thereto; (23) it also makes
him a prisoner, and brings him back to the way of
the sacred beings (24) it allots, out of the wealth
;

that is his, the share of the sacred beings and the

worthy, of good works and the poor; (25) and deli-

vers up the body for the sake of the soul 2 26. . A
good king, who 3 is of that kind, is called equal to
the angels and archangels.
27.
*
Bad government is that (28) which destroys
the true and proper law and custom, (29) and brings 4
oppression, plunder, and injudiciousness into prac-
tice. 30. It dissipates the treasure of the spiritual
existence, (31) and considers duty and good works a
5
vexation, through greediness 32. It keeps back .

a person performing good works from doing good

works, (33) and he thereby becomes a doer of harm.
6
(34) Its disbursement too, of every kind is for its
,

own self, (35) the administration of

7
the treasure
1
Reading da</o-g6bih, 'pronouncing the law/ or 'speaking
of gifts/ instead of Paz. ^adawgoi, a misreading of Ner. for Pahl.
yedato-gobih, 'speaking of the sacred being.'
2
The usual way of treating nonconformists in all ages and all
sects, when party spirit is strong. TD2 has delivers him up for '

the sake of body and soul.'

3
TD2 '
has good government which.'
4
TD2 has 'keeps;' but the two verbs are much alike in
Huzvarir.
5
Because nearly all such works entail expenditure.
6
Ner. has 'accumulation/ but this is the meaning of andosun,
rather than of the anda0i.m in the text.
7
So in TD2.
 CHAPTER XV, 2 I -XVI, 12. 45

of the worldly existence, (36) the celebrity 1 and ex-

altation of the vile, (37) the destruction and neglect
of the good, (38) and the annihilation of the poor.
39. A
bad king, who 2 is of that kind, is called equal
to Aharman and the demons/

CHAPTER XVI.
i. The 1

sage asked the spirit of wisdom (2) thus:

'
Of the food which men eat, and the clothing which
men put on, which are the more valuable and good ?'
3. The spirit of wisdom answered (4) thus Of :
'

the food which men eat, the milk of goats is pro-

duced good. 5. Because, as to men and quadrupeds,
who are born from a mother, until the time when
food is eaten
by them, their growth and nourish-
ment are then from milk, (6) and on milk they can
well live. 7. And if men, when they withdraw from
the milk of the mother, make thorough experience
of the milk of goats, (8) then bread is not necessary
for use among them. declared, (10)
9. Since it is
"
that the food of mankind, who are in Arzah and
Savah, Frada^/afsh and Vida^/afsh, Vorubarst and
3
Voru/ar-rt is the milk of
,
goats and cows; (n)
other food they do not eat." 12. he who is And
a milk-consuming man is healthier and stronger,
and even the procreation of children becomes more
harmless.

Reading khani^ih as in TD2 and Chap.

1
II, 28.
2
TD2 has bad government which.'
'

3
The six outermost regions of the earth, of which Arzah lies to
the west, Savah to the east, Fradadafsh and Vidadafsh to the south,
and Vombant and Vorug-ant to the north of the central region
(seeBd.V,8, XI, 3).
46 DINA-f MAINOG-f KHIRAD.

grains wheat is called great and good,

Of
'

13.
(15) and
1
is the chief of grains
(14) because it ,

even by the Avesta its name is then specified in

2
the chieftainship of grains .

1 6.
*
And and grape are called
of fruit the date

great and good. 17. bread has not come, When

it is necessary to consecrate the sacred cake by
means of fruit
3
; (18) when the fruit to consecrate
is the date or grape, it is allowable to .eat every
fruit; (19) and when those have not come, it is
4
necessary to eat that fruit which is consecrated .

Regarding wine it is evident, that it is pos-

'
20.
sible for good and bad temper to come to manifesta-
tion through wine 5 21. The goodness of a man is .

manifested in anger, the wisdom of a man in irregular

22. For he whom anger hurries on (aus-
fi
desire .

1 ' '
the chief of large-seeded grains in Bd. XXIV, 19.
It is called
2
Possibly in the Pazag Nask, part of which was about the
'

thirty-three first chieftainships of the existences around, that is,

how many of which are spiritual and how many worldly exist-
ences, and which is the second, and which the third of the
1

spiritual and worldly existences; as stated in the eighth book of

the Dinkar*/.
3
That is, when a cake cannot be made, fruit can be substituted
for ceremony of consecrating the sacred cakes. The sacred
it in the

cake, or dron, is a small, round, flexible pancake of unleavened

wheaten bread, about the size of the palm of the hand, which, after
consecration, is tasted by all those present at the ceremony (see
Sis. Ill, 32 n).
4
and wine are usually consecrated and eaten, in the
Fruit

Afringan ceremony, after the completion of the Dron ceremony,

but sometimes the Afringan is celebrated alone. Both ceremonies
are performed in honour of some angel, or the guardian spirit
of some deceased person (see Haug's Essays, pp. 407-409),
5
TD2 has 'through the nature of wine;' but as, 'wine,' is

written mas.
5
TD2 has 'the good of a man is in anger, and the wisdom of
a man in lust
exciting viciousness.'
 CHAPTER XVI, 13-42. 47

is able to recover himself from it

1
through
goodness, (23) he whom lust hurries on is able to
recover himself from it through wisdom, (24) and
he whom wine hurries on is able to recover himself
from it
through temper.
'

25. not requisite for investigation, (26) be-

It is

cause he who is a good-tempered man, when he

drinks wine, is such-like as a gold or silver cup
which, however much more they burn //, becomes
purer and brighter. 27. keeps his thoughts,
It also

words, and deeds more virtuous (28) and he be-

;

comes gentler and pleasanter unto wife and child,

companions and friends (29) and is more diligent
2
,

in every duty and good work.

30. And he who is a bad-tempered man, when

*

he drinks wine, thinks and considers himself more

than ordinary. 31. He carries on a quarrel with
companions, displays insolence, makes ridicule and
mockery, (32) and acts arrogantly to a good person.

33. He distresses his own wife and child 3 slave and ,

servant (34) ;
and dissipates the joy of the good,
(35) carries off peace, brings in discord. and
4
36. 'But every one must be cautious as to the
moderate drinking of wine. 37. Because, from
the moderate drinking of wine, thus much benefit

happens to him
digests the food, (39)
:
(38) since it
5
kindles the vital fire (40) increases the under- ,

standing and intellect, semen and blood, (41) re-

moves vexation, (42) and inflames the complexion.
1
Reading a^a-r, instead of afaj (Paz. vaj); these two words
being written alike in Pahlavi.
2
TD2 has '
he becomes more friendly, gentler, and pleasanter
unto wife and child and companions.' It also omits 29.
3
TD2 inserts
'

hireling.'
4
Or must become intelligent through.'
'

5
The animal heat, called the Vohu-fryan fire in Bd. XVII, i.
48 DINA-I MAINOG-i KHIRAD.

43. It causes recollection of things forgotten, (44)

and goodness takes a place in the mind. (45) It
likewise increases the sight of the eye, the hearing
of the ear, and the speaking of the tongue (46) ;

and work, which it is necessary to do and expe-

dite, becomes more progressive.47. He also sleeps

pleasantly in the sleeping place 1 and rises light. ,

48. And, on account of these contingencies, good

repute for the body, righteousness for the soul, and
good come upon him.
2
also the approbation of the

49. And in him who drinks wine more than

*

moderately, thus much defect becomes manifest,

(50) since it diminishes his wisdom, understanding
and intellect, semen and blood; (51) it injures the
liver and accumulates disease, (52) it alters the
3

complexion, (53) and diminishes the strength and

vigour. 54. The homage and glorification of the
sacred beings become forgotten. 55. The sight of
the eye, the hearing of the ear, and the speaking
of the tongue become less. 56. He distresses Hor-
vadadf and Ameroda^ 4 (57) and entertains a desire
5
of lethargy .
58. That, also, which it is necessary
for him to say and do, remains undone ; (59) and
he sleeps in uneasiness, and rises uncomfortably.
60. And, on account of these contingencies, himself 6 ,

1
Ner. has 'at sleeping time/ and the word gas means either
'time' or 'place,' but usually the latter. TD2 has bajn gas,
probably for balbn gas, 'bed place.'
2 ' '
Ner. inserts the words greatly increase in the Sanskrit version,
but they do not occur in TD2.
3
These four words occur only in TDa.
4
The two archangels who are supposed to be injured by
improper eating and drinking (see Chap. II, 34 n).
5
Bushasp (Av. Bushyasta), the fiend of slothful sleep.
6
Or it can be translated his own body.' '
 CHAPTER XVI, 43-XVIII, 2. 49

wife, and child, friend and kindred are distressed

and unhappy, (61) and the superintendent of troubles 1

and the enemy are glad. 62. The sacred beings,

also, are not pleased with him; (63) and infamy comes
to his body, and even wickedness to his soul.

64. Of the dress which people possess and put

'

on 2 silk is good for the body, and cotton for the

,

soul. 65. For this reason, because silk arises from

a noxious creature 3 (66) and the nourishment of
,

cotton is from water, and its growth from earth 4 ;

and as a treasure of the soul it is called great and

good and more valuable.'

CHAPTER XVII.
i. The sage asked the spirit of wisdom (2) thus:
Which is that pleasure which is worse than un-
tiappiness ?'

3. The
of wisdom answered (4) thus 'Who-
spirit :

ever has acquired wealth by crime, and he becomes

5
glad of it thereby then that pleasure ,
is worse for
tiim than unhappiness/

CHAPTER XVIII.
i. The
sage asked the spirit of wisdom (2) thus:
1
Wherefore do people consider these very little,

1
Meaning probably the evil spirit.

The Sanskrit version omits the former verb, and TD2 the latter.
1

3
Caterpillars are creatures of Aharman, because they eat and
injure vegetation which is under the special protection of the arch-
angel Ameroda*/.
4
Water and earth, being both personified as angels, would impart
.

somewhat of their sacred character to the cotton arising from them.

6 ' '
Glad of the crime on account of the wealth is probably meant.
[24] E
50 DINA-I MAtNOG-I KHIRAJD.

these four things which it is necessary for them to

consider more, as .warnings (dakhshak), (3) the
changeableness of the things of the worldly existence,
the death of the body, the account of the soul
l
,
and
the fear of hell ?'
4. The spirit of wisdom answered (5) thus :
'
On
account of the delusiveness (nlya^dnih) of the
2
demon of greediness , and of discontent/

CHAPTER XIX.
i. The sage asked the spirit of wisdom (2) thus :

'
Is living in fear and falsehood worse, or death ?'
3. The spirit of wisdom answered (4) thus To :
*

live in fear and falsehood is worse than death. 5.

Because every one's life is necessary for the enjoy-

ment and pleasure of the worldly existence, (6) and
when the enjoyment and pleasure of the Worldly
existence are not his, and fear and even falsehood 3
are with him, it is called worse than death/

CHAPTER XX.
i. The
sage asked the spirit of wisdom (2) thus:
'For kings which is the one thing more advanta-
geous, and which the more injurious ?'
3. The spirit of wisdom answered (4) thus For '
:

kings conversation with the wise and good is the

1
That is, the account to be rendered by the soul after death.
2
See Chap. VIII, 15 n.
3
These being considered as fiends; the latter, mitokht, being
the first demon produced by the evil spirit (see Bd. I, 24, XXVIII,

M> *
6).
 CHAPTER XVIII, 3~XXI, 1 6.
51

one thing more advantageous, (5) and speaking and

conversation with slanderers and double-dealers are
the more injurious for them.'

CHAPTER XXI.
i. The
sage asked the spirit of wisdom (2) thus :

'
What is the end of the world-arranging and spirit-
destroying man ? 3. What is the end of him who
is a
scoffing man ? 46. What is the end of the
idle, the malicious, and the lazy man ? 7. What is
the end of a false-hearted one, (8) and the end of an
1
arrogant one ?'
9. The spirit of wisdom answered (10) thus : 'He
who is a
world-arranging and spirit-destroying man
2
isas injured, in the punishment of the three nights ,

as a raging fire when water comes upon it.

II 3 .' Of him who is a scoffing man there is no
glory in body and soul; (12)and every time when
he opens his mouth his wickedness then increases.
13. All the fiends, too, become so lodged in his

body, that they leave no goodness whatever for his

body; (14) and he makes mockery of the good, and
glorification of the vile. 15. Also in the worldly
existence his body is infamous, and in the spiritual
existence his soul is wicked. for effecting
16. And,
his punishment in hell, they deliver him over to

Li 9 has 'What is the end of him who is an idle man?' in

1

4, and repeats the same formula in each of the 5-8.

2
Referring to the three days and nights of final punishment,
reserved for those specially wicked, at the time of the resurrection

(seeBd. XXX, 12-16).

3
In TD2 the remaining sections are arranged in the following
order: 18, 27-33, 19-26, 34-44, 11-17.
E 2
52 DINA-i MAINOG-I KHIRAD.

the scoffing fiend; (17) and that fiend inflicts a

ridicule and a mockery upon him with every single

punishment.
1 8. 'As to him who is an idle man, yet devoid
mostly when death comes on
1
of wickedness, in

the worldly existence, he thereupon (a^'as) begets

pleasantly for the sake of another.
2
19. 'The bridge which is for the soul of him
who is a malicious man is more difficult than for
the other wicked who are in hell. 20. For this

reason, because malice proceeds by lineage; (21)

and it is possible to manage every sin better than
malice, (22) because malice will abide in a lineage.
23. There are instances when it adheres until the
3

renovation of the universe; (24) for it is clearly

declared by the pure revelation, (25) that the origin
of the estrangement (aniranih) of the Arumans,
and even the Turanians, from the Iranians, was

owing to that malice which was generated by them

(26) and it always
4
through the slaughter of Airl ;

adheres until the renovation.

1
Li 9 inserts 'misery and.'
2
The^Tindvar bridge (see Chap. II, 115, 162), which is supposed
to resemble a beam with many unequal sides, the side turned
uppermost being narrower in proportion as the soul, intending to
pass along it, is more wicked ; so that the difficulty of the transit
increases with the sin of the soul (see Dd. XXI, 3-5).
3
Or '
continues.'
4
Paz. ^raz, one of the three sons of FreVun, the P&d&/
sovereign, who divided his empire giving the Aru-
among them,
man provinces to Salm, the Turanian to Tug-, and the Iranian to
Airi/. The last was slain by his two brothers, and his death was
subsequently avenged by his descendant Manu^ihar (see Chap.
XXVII, 41-43, Bd. XXXI, 9-12). Though these sons are not
mentioned in the Avesta now extant, their history appears to have
been related in the A"i</rast Nask (see Sis. X, 28 n).
 CHAPTER XXI, 17-44. 53

27. 'He who is a lazy man is said to be the most

unworthy of men. 28. Because it is declared by
revelation, (29) that the creator uharma^ produced A
no corn for him who is a lazy man (30) for him who ;

is a lazy man there is then no giving of anything in

gifts and charity and lodging and entertain-

1
; (31)
ment are not to be provided for him. 32. For this
reason, because that food which a lazy man eats, he
eats through impropriety and injustice; (33) and, on
account of his laziness and unjust eating, his body
then becomes infamous and the soul wicked.
34.
'
He who is a false-hearted man is as dubious
in good things as in bad; (35) he is dubious as to
the treasure of the spiritual and worldly existences,
and also as to the ceremonial, invocation, and service
of the sacred beings. 36. And, on account of these
circumstances, the angels and archangels shall accept
little of the ceremonial and invocations which he

performs, (37) and give unto him little of the gain,

too, which he seeks. 38. And in the mouth of the

good man he is always infamous, (39) and his soul

becomes wicked.
40. The friends of him who is an arrogant man
'

are few, and his enemies many. 41. And even of

the gifts which he gives to any one, and the cere-
monial, too, which he performs for the sacred beings,
they shall accept little, on account of his arrogance,
(42) and give little of the gain, too, which he seeks.
43. And they deliver him to the fiend of
in hell

arrogance, in order to inflict punishment upon his

soul (44) and the fiend of arrogance inflicts punish-
;

ment of various kinds upon it, and is not pacified.'

1
Li 9 has 'he then gives nothing as his living, which is through
gifts and charity.'
54 DINA-I MAINOG-I KHIRAD.

CHAPTER XXII.
i. The sage asked the spirit of wisdom (2) thus :

possible to provide, for one's own hand, the

*
Is it

treasure and wealth of the worldly existence through

exertion, or not ?'

3. The spirit of wisdom answered (4) thus :

'
It is

not possible to provide for one's self, through exer-

tion, that benefit which is not ordained (5) but a ;

morsel (kazd) of that which is ordained comes on

by means of exertion. 6. Yet the exertion, when
it is fruitlessworldly existence, through the
in the

sacred beings not being with it \ still comes, after-

wards, to ones assistance in the spiritual existence,
and outweighs in the balance V

CHAPTER XXIII.
i. The sage asked the spirit of wisdom (2) thus :

4
Is it possible to contend with destiny through
wisdom and knowledge, or not?'
3. The spirit of wisdom answered (4) thus Even *
:

with the might and powerfulness of wisdom and

knowledge, even then it is not possible to contend
with destiny. 5. Because, when predestination as to
3
virtue, or as to the reverse comes forth, the wise ,

becomes wanting (nlya^an) in duty, and the astute

in evil becomes
intelligent(6) the faint-hearted be-
;

comes braver, and the braver becomes faint-hearted ;

1
TD2 has '
time not being with it/
2
The balance in which men's actions are weighed by the angel
Rashnti (see Chap. II, 119-122).
3
LIQ has 'vileness.'
 CHAPTER XXII, I -XXV, 2.
55

(7) the diligent becomes lazy, and the lazy acts dili-
1
gently (8) Just as is predestined as to the matter,
.

the cause enters into it, (9) and thrusts out every-

thing else/

CHAPTER XXIV.
i. The sage asked the spirit of wisdom (2) thus :

'
On account of the begging of favours, and the
practice and worthiness of good works, do the
sacred beings also grant anything to men other-
wise 2 or not?' ,

3. The of wisdom answered (4) thus: 'They

spirit
grant; (5) for there are such as they call thus:
"
Destiny and divine providence." 6. Destiny is
that which is ordained from the beginning, (7) and
divine providence is that which they also grant
8. But the sacred
otherwise. beings provide and
manifest in the spiritual existence little of that grant,
on this account, because Aharman, the wicked 3 ,

through the power of the seven planets extorts

wealth, and
also every other benefit of the worldly

existence, from the good and worthy, and grants

them more fully to the bad and unworthy.'

CHAPTER XXV.
i. The
sage asked the spirit of wisdom (2) thus :

1
Of the rich who is the poorer, and of the poor who
is the richer ?'

1
Li 9 has 'becomes diligent.'
2
,
That is, otherwise than by destiny, as mentioned in the previous

chapter, and in consequence of prayer and merit.

3
TD2 inserts
'

through that cause/

56 DINA-I MAfNOG-i KHIRAD.

3. The spirit of wisdom answered (4) thus Of :

'

the rich he is the poorer who is not content with

that which is his, (5) and suffers anxiety for the

increase of anything.
6. 'And of the poor he is the richer who is con-
tent with that which has come, (7) and cares not for
the increase of anything/

CHAPTER XXVI.
i. The
sage asked the spirit of wisdom (2) thus :

Is a blind eye worse, or a blind mind (dll)?

1

3. Is
the ill-informed worse, or the bad-tempered?'
4. The spirit of wisdom answered (5) thus:
'
He
who is blind-eyed, when he has understanding in

anything, and accomplishes learning, is to be con-

sidered as sound-eyed. he who is sound- 6. And
eyed, when he has no knowledge and understanding
1
,

and even that which they teach him he does not

accept, then that is worse than even a blind eye.
7.
*
The
ill-tempered is less evil
2
than the ill-
informed ; (8) because the ill-tempered, except by a
decree, is not able to seize anything away from any
one ; (9) and as to the ill-informed man, his desire
3
of every kind is then for oppression and plunder.
10. Concerning him who is ill-informed it is declared

that, apart from predestination, he is born free from

fresh understanding 4 /

1
Li 9 has when he has no knowledge of anything.'
'

2
Li 9 has 'is better.'
3
That is, when he has a decree in his favour.
4
10 is found only in TD2. It
probably means that an ill-

informed man not likely to acquire any knowledge beyond that

is

which is unavoidable.
 CHAPTER XXV, 3~XXVII, 12. 57

CHAPTER XXVII.
i. The
sage asked the spirit of wisdom (2) thus:
*
Wherefore have the people who were from Gayo-
man/ and 1
, those, too, who were lords and monarchs,
from Hoshang the Pes-da^, even unto Vistasp 3 the
2
, ,

king of kings, been such doers of their own wills ?

3. Much benefit was also obtained by them from the

sacred beings, (4) and they have been mostly those

who were ungrateful unto the sacred beings, (5) and
there are some even who have been very ungrateful,
promise-breaking, and sinful. 6. For what benefit

then have they been severally created, (7) and what

'

result and advantage proceeded from them ?

8. The spirit of wisdom answered (9) thus :
*
That
which thou askest concerning them, as to benefit, or
4
as to the reverse thou shouldst become aware of
,

and fully understand. 10. Because the affairs of the

world of every kind proceed through destiny and
time and the supreme decree of the self-existent
eternity (zorvan), king and long-continuing
the
lord. 1 1 .
Since, at various periods, it happens unto
every one, for whom it is which
allotted, just as that
is
necessary to 'happen. 12. As even from the
mutual connection of those ancients, who are passed

Av. Gaya-maretan, the primeval man from whom the whole

1

human race is supposed to have sprung, and who lived for thirty

years after the advent of the evil spirit (see Bd. Ill, 22, XXXIV, 2).
2
Av. Haoshyangha, the first monarch of the Iranian world,
and founder of the Pesd&d (Av. paradhata, 'early law') dynasty.
He was the great-grandson of Mashya, the first earthly man that
sprang from Gayomara?, and is said to have reigned for forty years
(see Bd. XV, 21-28, XXXI, i, XXXIV, 4).
3 4
See Chap. XIII, 14 n. Lip has 'evil.'
58 DiNA-i MAINOG-I KHIRAD.

away, it is manifest (13) that, ultimately, that benefit

arose which was necessary to come from them to
the creatures of Auharma^.
14.
*
Because the advantage from Gayomarafwas
1
this, (15) first, the slaying of Arzur and making ,

delivery of his own body, with great judiciousness,

to Aharman 2 And
the second advantage was
. 16.

this, (17) that mankind and all the guardian spirits

of the producers of the renovation of the universe,
males and females 4 were produced from his body.
3
,

5
1 8. And,
thirdly, this that even the metals were
,

produced and formed from his body

6 7
.

19. 'And the advantage from Hoshang, the P&y-

du/, was this, (20) that, of three parts, he slew two
parts of the demons of Mazendar 8 who were ,

destroyers of the world.

21. 'The advantage from Takhmorup 9
,
the well-

1
Written Airzur in TD2. It has been suggested by Windisch-
mann (Zor. Stud. p. 5) that this was the name of a demon, after-
wards applied to the Aresur ridge at the gate of hell (see Bd.
XII, 8), but this requires confirmation. Regarding this ridge
the following explanation occurs in the Pahlavi Rivayat which
precedes Dd. in many MSS. 'They say that hell is the ridge
:

(pus to) of Arekzur; and hell not the ridge of Arekzur, but that
is

place where the gate of hell exists is a ridge (grivako) such as the
ridge named Arekzur, and owing to that they assert that it is the

ridge (pusto) of Arekzur/ The explainer appears to mean that

the ridge at the gate of hell was named after the other Mount
Arezfir, in Arum (see Bd. XII, 16).
Compare Bd. Ill, 21-23.
'
LIQ has righteous males.'
Fifteen of each, as stated in Bd. XXX, 17.
Li 9 has 'this advantage/
6
the former verb.
Lip omits
See Zs. X, 2, Dd. LXIV, 7.
*
See Dd. LXV, 5, referring probably to the demon-worshippers
of Mazendardn, south of the
Caspian.
9
Av. Takhmo-urupa, the Tahmuras of the Shdhnamah; he
 CHAPTER XXVII, 13-28. 59

grown, was this, (22) that the accursed evil one, the
wicked, was kept by him thirty years as a charger
l
.

23. And the writing of penmanship of seven kinds,

which that wicked one kept in concealment, he
brought out to publicity.
24. The advantage from the well-flocked Yim-
*

sh&/ 2 son of Vlvangha, was this, (25) that an im-

,

mortality of six hundred years, six months, and

sixteen days 3 is provided by him for the creatures
and creation, of every kind, of the creator Auhar-
m&zd; (26) and they are made unsuffering, unde-
4
caying, and undisturbed
5
.
(27) Secondly, this ,

by Yim
was made by 6
that the enclosure formed
him; (28) tf/z^when that rain of Malkos 7 occurs
since it is declared in revelation that mankind and

is said to have been a great-grandson of Hoshang, whom he suc-

ceeded on the throne, and to have reigned thirty years (see Bd.
XXXI, 2, XXXIV, 4). Written Takhmortao in TD 2 .

1
See Ram Yt. 12, Zamya</ Yt. 29.
2
Av. Yima khshaeta, 'Yim the spendid;' he was a brother
of his predecessor, Takhmorup, and the BundahLr states that he
reigned six hundred and sixteen years and six months in glory,
and one hundred years in concealment (see Chap. VIII, 27, Bd.
XXXI, 3, XXXIV, 4).
3
TD2 '
has only three hundred years/ by the accidental omission
of a cipher ; it also omits the months and days.
4
See Vend. II, 16, Ram Yt. 16, Zamya^ Yt. 33.
5
Li 9 has 'this advantage.'
6
See Chap. LXII, 15-19. The formation of this enclosure is
ordered by Auharmaz^ in Vend. II, 61-92, for the preservation
of mankind, animals, and plants from the effects of a glacial
epoch which he foretells, and which is here represented as the
rain of Malkos.
7 ' '
This term for
deluging rain may be traced either to Chald.
t^lppD 'autumnal rain/ or to Av. mahrkuj6, the title of a demon
regarding whom nothing is yet known (see Dd. XXXVII, 94 n
and SBE, vol. xviii, p. 479).
60 DiNA-I MAiNOG-i KHIRAD.

the other creatures and creations of Auharma^, the

lord, are mostly those which shall perish
1
(29) one
shall afterwards open the gate of that enclosure
formed by Yim, (30) and the people and cattle, and
other creatures and creations of the creator Auhar-
ma^, shall come out from that enclosure, (31) and
32. Thirdly, (33) when
2
arrange the world again.
he brought back the proportion of the worldly
existences, which that evil-producing wicked one* had
4
swallowed, from his belly Fourthly, when a goat
.

(go spend) was not given by him to the demons in

the character of an old man 5
.

34. 'And the advantage from A#-l Dahak, the

1
Li 9 has merely '
shall mostly perish/ in place of these last six

words.
2
Lip has 'thirdly, this advantage, that.'
3
Lip adds 'who is Aharman.'
4
According to a legend preserved in the Persian Rivayats (see
MHio, fol. 52) Aharman, while
kept as a charger by Takhmorup,
induced the wife of the latter to ascertain from her husband
whether he ever felt fear while riding the fiend, and, acting upon
the information thus obtained, he threw the king from his back
while descending from the Alburz mountains, and swallowed him.
Information of this event was conveyed to Yim by the angel Srosh,
who advised him to seek the fiend and propitiate him. Yim,
accordingly, went into the wilderness singing, to attract Aharman,
and, when the fiend appeared, Yim ingratiated himself into his
favour and, taking advantage of an unguarded moment, he dragged

Takhmorup out of the fiend's entrails, and placed the corpse in

a depository for the dead. In
consequence of this feat his hand
was attacked with leprosy, from which he suffered greatly until it
was accidentally washed in bull's urine, which healed it. This
legend is related for the purpose of recommending the use of bull's
urine for purification of the
body.
5
Or, perhaps, 'as a substitute for an old man.' This fourth
advantage is found only in TD2, where the text is as follows:
'^Taharum, amata-r gospend pavan goharik-i pir va/ j6dan Id

yehabuntd.'
 CHAPTER XXVII, 29-44. 61

Bevarasp and the accursed Frasiy&k of Tur l was

*,

this, (35) that, if the dominion should not have come

to Bevarasp and Frasiyak, the accursed evil spirit
would then have given that dominion unto Aeshm 2 ;

(36) and when it would have come unto Aeshm, it

would not have been possible to take it away from
him till the resurrection and future existence, (37) for
this reason, because he has no bodily existence 3 .

4
38. 'And the advantage from FreV/un was this,

(39) such as the vanquishing and binding of A^-i

Dahak, the Bevarasp who was so grievously sinful.
5
,

40. And, again too, many demons of Mazendar

were smitten by him, and expelled from the region
of Khvaniras 7 .

41. 'And the advantage from Manu^ihar was

8

this, (42, 43) that, in revenge for Airi/, who was his

grandfather, Salm and Tu^ were kept back by him

from disturbing the world 9 44. From the land of
.

1
See Chap. VIII, 29.
2
The demon of wrath (see Chap. II, 115).
3
And would, therefore, have continued to live and reign till the
resurrection.
4
See Chap. VIII, 27. He is said to have reigned for five
hundred years (see Bd. XXXIV, 6), but this period includes the
lives of ten generations of his descendants who did not reign (see
Bd. XXXI, 14).
5
He is said to have been confined in Mount Dimdvand (see
Bd. XXIX, 9).
6
See 20.
7
The central region of the earth, containing all the countries
best known to the Iranians, and supposed to be as large as the
six outer regions united (see Bd. XI, 2-6).
8
The successor of FreVun, who
reigned one hundred and twenty
years (see Bd. XXXIV,
6). was He
a descendant, in the tenth

generation, from AtrU, one of the sons of FreWun, who had been
slain by his brothers Salm and T%
(see Bd. XXXI, 9-14).
9
Li 9 has 'that he slew Salm and Tug, who were his great-
62 DINA-t MAfNOG-I KHIRAD.

2
Pa^ashkhvargar unto the beginning of Dto^ako
1
,

such as Frasiyak 3 had taken, by treaty (pa^mano) 4

he seized back from Frasiyak, and brought it into
the possession of the countries of Iran. And as to
5
the enlargement of the sea of Kansai such as Fra- ,

siydk supplied, he also expelled the water from it.

45. 'And the advantage from Kai-Kava^/
6
was

uncles, in revenge for Airi, and kept them back from disturbing
the world/
1
The mountainous region in Taparistan and Gilan, south of
the Caspian (see Bd. XII, 17).
2
Li 9 has 'hell.' This Du^ako may possibly be meant for the
Dusako of Vend. I, 34, of which Vaekereta was the chief settle-
ment, and this latter is identified with Kaz>ul (Kabul) by the Pahlavi
translators. The name can Gan^ako, which might be
also be read
identified with Canzaca, but would not correspond so well with
this

the legend, alluded to in the text, which relates how Manuj^ihar,

having shut himself up the impregnable fortress of Amul

in
in be conquered by Frasiyak, who was
Taparistan, could not
compelled to come to terms, whereby all the country within an
arrow-shot east of Mount Dimavand should remain subject to
Manujvfcihar. The arrow was shot and kept on its flight from
dawn till noon, when it fell on the bank of the Oxus, which river

was thenceforward considered the frontier of the Iranians. This

frontier would fully include all the territory between Taparistan
and Kabul mentioned in the text. In Bd. XXXI, 21 the success
of Manu-s^ihar is attributed to some dispute between Frasiyak and
his brother, Aghrera^/.
3
See Chap. VIII, 29 n.
4
Li9 has 'such as was made the portion (pa</mano) of
Frasiyak.'
5
Called Kyansih in Bd. XIII, 16, XX, 34, where it is stated
it was
that formerly fresh, but latterly salt, and that Frasiyak
diverted many rivers and streams into it. It is the brackish lake
and swamp now called Hamun,
'
the desert,' or Zarah,
'
the sea,'
in Sistan. In the Avesta it is called Kasu, and the future apostles
of the faith are expected to be born on its
Ma^a-worshipping
shores.
6
Av. Kavi Kavata, the Kai-Qubad of the Shahnamah. He
 CHAPTER XXVII, 4S~S4-

this, he became a thanksgiver unto the

(46) that
sacred beings. 47. Dominion, also, was well exer-
cised by him, (48) and the family and race of the

Kayans proceeded again from him.

49. 'And the advantage from Sahm] was [this],
1

(50) that the serpent Srovar

2
and the wolf KaplW 3 ,

which they also call Pehtno 4 the watery demon ,

Gandarep
5
the bird Kamak 6 and the deluding
, ,

demon were slain by him. 51. And he also per-

formed many other great and valuable actions, (52)
and kept back much disturbance from the world,
(53) as to which, when one of those disturbances, in

particular, shouldhave remained behind, it would

not have been possible to produce the resurrection
and future existence.

54. 'And the advantage from Kai-Os 7 was this,

was the founder of the Kayan dynasty, and reigned fifteen years

(see Bd. XXXI, 24, 25, XXXIV, 7).

1
The brackets indicate the end of the passage taken from TD2
and the Pazand version, in consequence of the nine folios con-
taining Chaps. XIV, i -XXVII, 49 being lost from K.43. From
this point the translation follows the text of K43. Sahm (Av.
Sam a) was the family name of the hero Keresasp (see Fravan/in
Yt. 6 1, 136), who was a son of Thrita the Saman (see Yas. IX, 30,

31). For the legends relating to him, see SHE, vol. xviii, pp. 369-
382. His name is written Sam in Pazand.
2
Av. azi srvara (see Yas. IX, 34-39, ZamyaV Yt. 40).
3
Or 'the blue wolf;' not yet identified in the Avesta.
4
Darmesteter (SEE, vol. xxiii, p. 295, note 4) identifies this
name with Pathana of ZamyaW Yt. 41, which seems to mean
' '

highwayman ;
but this identification appears to depend merely on
similarity of sound.
5
Av. Gadarewa of Aban Yt. 38, RamYt. 28, Zamya^Yt. 41.
6
A
gigantic bird mentioned in the Persian Rivayats as over-

shadowing the earth and keeping off the rain, while it ate up men
and animals like grains of corn, until Keresasp killed it with arrows

shot continuously for seven days and nights.

7
See Chap. VIII, 27 n. He was a grandson of Kai-Kava^
64 D}NA-I MAiN6c-i KHIRAD.

(55) as Siyavakhsh was produced

1
from his body.
56. Many other actions also proceeded from him.
57. 'And the advantage from Siyavakhsh was this,

(58) such as the begetting

of Kai-Khusroi 2 and the ,

3
formation of Kangde^ .

59. 'And the advantage from Kai-Khusroi was

4
this, (60) such as the slaying of Frasiyak (61) the ,

extirpation of the idol-temples which were on the

lake of and the management of Kang-
A"&ast 5 , (62)
de#. 63. And he is able to do good through his
assistance of the raising of the dead 6 by the restorer
of the dead, the triumphant Soshans 7 which is in ,

the future existence.

64.
(
And the advantage from Kai-L6harasp 8 was

whom he succeeded, and is said to have reigned a hundred and

fifty years (see Bd. XXXI, 25, XXXIV, 7), but perhaps this period
may have included the reign of his father, whom tradition has

nearly forgotten.
1
Av. Syavarshan, the Siyavush of the Shahnamah. Though
both his father and son were kings, he did not reign himself.
Lip has Kai-Syavash.
2
See Chap. II, 95.
3
Av. Kangha. A fortified settlement said to have been '
in the
direction of the east, at leagues from the bed of the wide-
many
formed ocean towards that side/ and on the frontier of Airan-ve^-
(see Chap. LXII, 13, Bd. XXIX, 10).
4
See Chap. VIII, 29. This name must have been applied rather
to a dynasty than to a single individual, as he reigned in Iran in
the time of Manuj^ihar, nearly two hundred years earlier.
5
See Chap. 95.
II,
6
He is expected to assist in the renovation of the universe at
the resurrection, together with Keresasp and other heroes (see
Chap. LVII, 7, Dd. XXXVI, 3).
7
See Chap. II, 95.
8
Av. Kavi and Aurva</aspa. He was a descendant of Kai-
Kava</ in the generation, being a second cousin once removed
fifth

of his predecessor, Kai-Khusroi, and reigned a hundred and twenty

years (see Bd. XXXI, 25, 28, XXXIV, 7).

 CHAPTER XXVII, 5 5-76. 65

this, (65) that dominion was well exercised by him,

(66) and he became a thanksgiver unto the sacred
beings. 67. He demolished the Jerusalem of the
Jews and made the Jews dispersed and scattered;
1
,

and the accepter of the religion, Kal-VLrtasp 2 was ,

produced from his body.

68. 'And the advantage from Vistasp was this, (69)
such as the acceptance and solemnization of the good
religion of the Masda-worshippers, (70) through the
3
divine voice (bakan ae^va^) of the Ahunavar the ,

word of the creator Auhamia^; (71) the annihilation

and destruction of the bodies of the demons and
fiends; (72) and the pleasure and comfort of water
and fire and all the angels and spirits of the worldly
existences*. 73. And he was full of the hope of the
good and worthy, (74) through a virtuous desire
for his own
determination, (75) the compensation
5
(nbs da^no) and gratification of Auharma^, with
the archangels, (76) and the affliction and destruc-
tion of Aharman and the 6 miscreations.'

1
Auri.ralem-i Yahu</ano. The first fourteen words of 67
do not occur in the Paz.-Sans. version, but a corresponding state-
ment is found in a Persian metrical version, described by Sachau in
his Contributions to the Knowledge of Parsee Literature (J.R.A.S.,
New 229-283), also in the works of several Arab
Series, vol. iv, pp.
writers of the tenth century (see Noldeke, Got. gel. Anz. 1882, p. 964).
2
See Chap. XIII, 1 4 n.
8
The most sacred formula of the Maz</a-worshippers, consisting
of twenty-one words, forming three metrical lines of sixteen syllables
each, beginning with yatha ahu vairy6, 'as a patron spirit is de-
sirable.' It is supposed to have been uttered by Auharma^, for
the discomfiture of Aharman, on the first appearance of that evil

spirit in the universe (see Bd. I, 21).

4
Li 9 has 'all the angels of the spiritual and worldly existences'
5
Li 9 has u shnai-fn, 'and the propitiation/
6
Li 9 has 'his.'
F
66 DINA-I MAINOG-I KHIRAD.

CHAPTER XXVIII.
i. The sage asked the spirit of wisdom (2) thus :

'Who is the more forgiving (vakhshayiniktar) ?

3. What is the more in strength ? 4. What is the
swifter ? 5. What is the happier?
1
6. What is

the more miserable 2 ?'

7. The spirit of wisdom answered (8) thus Au- '
:

hannatff, the lord, is the more forgiving. 9. He

4
saw the nine thousand years' mischief among his
3

own owing to Aharman, yet afterwards,

creatures,
through justice and forgiveness, he does not then
smite him for it 5 .

10. And the celestial sphere is the more in

*

strength, n. The intellect 6 of mankind is the

swifter. 12. The souls of the righteous are the

happier. 13. And those of the wicked are the more

penitent V

CHAPTER XXIX.
The sage asked the spirit of wisdom (2) thus
i. :

'
What is it necessary to keep with more regard and
'

more protection ?

1
Or sharper.'
*

2
Li 9 adds what is the more hopeless ?'
'

3
Li 9 has 'who sees/
*
The period appointed for the conflict between the good and
evil spirits (see
Chap. VIII, n).
5
Reading Sdina^aj, which Nr. has misread aina,r, 'otherwise
him/ Li 9 has 'yet then, except with justice and patience, he does
not smite him otherwise/ It is also possible to read he does not '

smite him without listening (agusha^)/

6
Li 9 has 'the thought/
7
Li 9 has 'the more miserable and more hopeless/
 CHAPTER XXVIII, I -XXXI, 5. 67

3. The spirit of wisdom answered (4) thus : 'It

1
is keep a young serving-boy (raslk)
necessary to ,

a wife, a beast of burden, and a fire with more pro-

tection and more regard.'

-
CHAPTER XXX.
i. The sage asked the spirit of wisdom (2) thus:
'Which of any living existence (zivndag-i) is the
worse ? 3. And in wisdom who is the more unfore-
2
seeing ?'

4. The spirit of wisdom answered (5) thus :

'
A
life of him is the worse, who lives in fear and false-
hood 3
. 6. And in wisdom he is the more un-
foreseeing, who does
not provide for 4 the spiritual
existence, and attends to the worldly one'

CHAPTER XXXI.
The
i.
sage asked the spirit of wisdom (2) thus :

'
What is the business of the priests, warriors, and
husbandmen 5 each separately?' ,

3. The spirit of wisdom answered (4) thus :

*
The
business of the priests is to maintain the religion

properly; (5) and to perform the ceremonial and

invocation of the sacred beings well and with atten-

'
has a young boy (r^dak).'
2
more unforeknowing (apajdaniktar).'
Literally,
'
Lip has
'more unapprovable (apasawda^nitar)/
3
See Chap. XIX, 6.
*
Li 9 has does not believe in.'
'

6
The three classes which are often mentioned in the Avesta as

constituting the Mazda-worshipping community. For their vices,

see Chap. LIX.

F 2
68 DINA-i MAiNOG-i KHIRAD.

2
tion, (6) and 1 the decrees, decisions custom, and ,

control 3 as revealed by the pure, good religion of

,

7. To
the Ma^a-worshippers. make people aware
(8) and to show
4
of the goodness of good works ;

the to heaven, and the danger and avoidance

way
of hell.
'
The business of the warriors is to defeat the
9.
and land
enemy (10) and to keep their own country
;

(bum) unalarmed and tranquil.

5

ii. 'And the business of the husbandmen is to

perform tillage and cultivation; (12) and, to the

extent of their ability, to keep the world invigor-
ated and populous/

CHAPTER XXXII.
The sage asked the spirit of wisdom (2) thus
i.
:

6
4
What is the business of the well-endeavouring the ,

'

artizans ?

3. The spirit of wisdom answered (4) thus :

'
The
business of the artizans is this, (5) that as to that
work which they do not understand, they do not
bring a hand to it; (6) and that which they well 7
1
Li 9 inserts 'to keep true/
2
has da</ da</istan, 'decisions of the law;' but the repe-
K43
a clerical blunder.
tition of the syllable da</is probably
'
3
Li 9 omits va band, and control.'
4
Li 9 has 'aware of good works and sin.'

5
Li 9 has vim aw d, 'frontier.'
6
The hiltfikhshan(Av.hftiti) are the fourth class of the com-

munity, and are very rarely

mentioned in the Avesta, possibly
because they were originally enslaved outcasts or aborigines, as
in

other ancient communities. The passage where they are specially

mentioned XIX, 46) is probably taken from the Bagh Nask
(Yas.
(see Sis. X, 26 n ; XIII, i n, 9 n).
7
Li 9 omits 'well.'
 CHAPTER XXXI, 6 -XXXIII, 1 6. 69

understand (hu -dan end), they perform well and

with attention; (7) and they demand wages law-
fully. (8). For
as to him who persists in doing
thatwork which he does not understand, it is he
1

by whom that work is spoiled and becomes useless ;

and when, moreover, he is a man whose work

makes himself satisfied, it then becomes even an
origin of sin for him/

CHAPTER XXXIII,
i. The sage asked the spirit of wisdom (2) thus:
'As to a ruler 2 (3) a chieftain, (4) a friend, (5) a
,

kinsman, (6) a wife, (7) a child, (8) and a country,

which is the worse ?'
9. The spirit of wisdom answered (10) thus:
'That ruler the worse, that is not able to keep
is

the country unalarmed, and the people untroubled.

11. That chieftain is the worse, who is defective
unthankful unto agents (kar^aran), and
in ability,
no helper and interceder for a servant (asak) 3 .

12. That friend is the worse, who is not fit to be

relied upon. 13, That kinsman is the worse, who

4
is no helper in illness (khastanak) .
14. That
wife the worse, with whom it is not possible to
is

live with pleasure. 15. That child is the worse,

who is no bringer of renown. 1 6. And that country
is the worse, in which it is not possible to live in
happiness, fearlessness, and permanence.'

1
Li 9 omits 'work/ and K43 omits 'which.'
2
Li 9 makes 2-7 each a separate question, by adding 'which
is the worse* to each, as in 8.
3
Li9 has ajagardan, 'disciples,'
4 '
Or, in accident (hastnak).'
70 DfNA-f MAINQG-f KHIRAD.

CHAPTER XXXIV.
i. The sage asked the spiritof wisdom (2) thus :

'
Has the creator Auhanna^ produced the creation
1
of anything whatever for the worldly existence unto ,

which Aharman is not able to bring disturbance ?'

The spirit of wisdom answered (4) thus
3.
:
'
To
him who is a wise and contented man it is but little

possible to bring disturbance.'

CHAPTER XXXV.
The sage asked the spirit of wisdom (2) thus:
I.
'
How many are those people whom it is necessary
to consider as rich, and how many are those who are
?'
poor
3. The
of wisdom answered (4) thus
spirit These :
'

are the people it is necessary to consider as rich :

(5) one is he who is perfect in wisdom (6) the second, ;

whose body is healthy, and he lives fearlessly; (7)

the third, who is content with that which has come ;

(8) the fourth, he whose destiny is a helper in virtue ;

(9) the fifth, who

well-famed in the eyes of the
is

sacred beings, and by the tongues of the good; (10)

the sixth, whose trust is on this one, pure, good
religion of the M a^a-worshippers ;
(n) and the
seventh, whose wealth is from
honesty.
12. 'And these are the people to be considered
as poor: (13) one is he with whom there is no
wisdom (14) the second, whose body is not healthy;
;

(15) the third, who lives in his fear, terror

2
and ,

falsehood; (16) the fourth, who is not ruling in his

1 2
Lip omits these four words. Lip omits 'terror.'
 CHAPTER XXXIV, I -XXXVI, II. 71

own body (i 7) the fifth, whose destiny is no helper

; ;

(18) the sixth, who is infamous in the eyes of the

sacred beings, and on the tongues of the good (19) ;

and the seventh, who is old, and no child and kindred

exist.'

CHAPTER XXXVI.
The sage asked the spirit of wisdom (2)
i. thus :

*
Which sin is the more heinous?'
3. The spirit of wisdom answered (4) thus Of
'
:

the sin which people commit, unnatural intercourse

is the more heinous.
5. The second is he who has
suffered or performed intercourse with men. 6. The
third, whoslays a righteous man. 7. The fourth,
who breaks off a next-of-kin marriage 1
. 8. The .

fifth, who
destroys the arrangement of an adopted
son (sat6r) 2 9. The sixth, who smites the fire of
.

Varahram 3
. 10.The seventh, who kills a water-
beaver 4 , ii. The eighth, who worships an idol.
1
See Chap. IV, 4 n.
2
man has not appointed an adopted son during his lifetime,
If a
and leaves property producing an income of eighty-four rupis or
more, but no privileged wife, or child, or domesticated brother, fit
for the duty of guardianship, then an
adopted son must be appointed
by his nearest relations after his death
(see Dd. LVI-LX).
3
The sacred fire, named after the angel Varahram or Vahram
(see Chap. II, 115).
4
The baprako-i aznk is the Av. bawrij upap6, with whose
skins Ardvisura, the angel of water, is said to be clothed (Aban Yt.

129). It is said to have been 'created in

opposition to the demon
which is in the water' (see Bd. XIX, 29). Whether it is the same
as the Av. udra upapa, 'water-otter/ is not quite certain; but
killing the latter was considered (for some reason not clearly ascer-
tained) a very heinous sin, for which the proper atonement is fully

detailed in Vend. XIV.

72 DINA-i MAfNOG-i KHIRAD.

12. The ninth, who believes and wishes to wor-

ship in every religion. 13. The tenth, who con-

sumes anything which is received into his custody,
and becomes an embezzler. 14. The eleventh is
he who, through sinfulness, provides support for
wickedness 1 .
15. The who does no work,
twelfth,
but eats unthankfully and unlawfully. 16. The

thirteenth, who commits heresy (zandikih) 2 17. .

The fourteenth, who commits witchcraft. 18. The

fifteenth, who commits apostasy (aharmokih)
3
19. .

The sixteenth, who commits^ demon-worship. 20.

The seventeenth, who commits theft, or abetting
(a^agi^lh) of thieves. 21. The eighteenth, who
commits promise-breaking 5 22. The nineteenth, .

who commits maliciousness. 23. The twentieth,

who commits oppression to make the things of
others his own. 24. The twenty-first, who dis-

1
Lip has 'falsehood.'
2
The term zandik, according
to Mas'audi (chap, xxiv), was first

applied to the Manicheans, and afterwards to all others who fol-

lowed the commentary (zand) in preference to the Avesta; finally,
however, the Arabs applied the term to the Persians, probably with
itsacquired meaning of heretic' or
' '
infidel.' A different explana-
tion of the term is given in Pahl.Yas. LX, n, where it is stated that
4
Zand the apostle of the wizards,
is and through Zand it
is possible

to perform witchcraft.' The Sanskrit version here adds, that is, '

he thinks well of Aharman and the demons ;' and in PAio it con-
'
tinues thus the atheist's religion, the wicked way that there is no
:

creator, there is no heaven, there is no hell, there is no resurrection,

and so on ;
such is the meaning.'
3
From Av. ashemaogha,' disturbing righteousness/ r. adds N
'
in Sanskrit, that is, having thoroughly known the meaning of the
Avesta, he becomes deceived.'
4
As the verb in 23 can apply, in Pahlavi, to any number of
preceding sections, it is omitted by K43 in 19-22. The verb is
also omitted by K43 in 25 for a similar reason.
6
Or breach of contract.'
'
 CHAPTER XXXVI, I 2 -XXXVII, Q. 73

tresses a righteous man. 25. The twenty-second,

who commits slander. 26. The twenty-third, who
commits arrogance. 27. The twenty-fourth, who
goes to a professional courtezan
1
28. The twenty- .

fifth, who commits ingratitude. 29. The twenty-

sixth, who speaks and 30. The
2
false untrue .

twenty-seventh, who causes discontent as to the

3
affairs of those who are departed 31. The twenty- .

eighth, whose pleasure is from viciousness and

harassing the good. 32. The twenty-ninth, who
considers sin as to be urged on, and a good work
as a day's delay 4 .
33. And the thirtieth, who
becomes grieved by that happiness which is pro-
vided by him for any one.'

CHAPTER XXXVII.
i. The sage asked the spirit of wisdom (2) thus:
Through how many ways and motives
1
of good
works do people arrive most at heaven ?'
3. The spirit of wisdom answered (4) thus The
'
:

first good work is liberality 5 5 The second, . . truth.

6. The third, thankfulness. 7. The fourth, content-
ment. The
wanting to produce welfare for
8. fifth,
the good, and becoming a friend to every one. 9.
The sixth, being without doubt as to this, that the
1
Such appears to be the meaning ofzano-ikaran. LIQ has
zan-i kasan, 'the wives of others.'
2
Or 'irreverent,' according as we read arast6 or an as to.
3
Li 9 has 'secluded and departed, similar to Chap. XXXVII,
5

23.
4
doubtful whether stpan^, 'a halting-place/ or sipo^,
It is
'

setting aside/ should be read ; but the meaning is practically the

same.
5
Compare Chap. IV, which divides good works into seven
classes.
74 DINA-i MAIN6G-1 KHIRAD.

sky and earth and every benefit of the worldly and

spiritual existences are owing to the creator Auhar-
ma^. 10. The seventh, being so as to the unques-
tionableness of this that all misery and affliction
1
,

are owing to Aharman the wicked, who is accursed.

1 1. The eighth, freedom from doubt as to the resur-
rection and future existence. 12. The ninth, who
2
for love of the soul effects a next- of -kin mar-
riage. The tenth, who arranges adoption 3 14.
13. .

The eleventh, who practises regular industry. 15.

The twelfth, who is without doubt in this pure, good
religion of the Ma^da-worshippers. 16. The thir-

teenth, who is kindly regardful as to the ability and

means of every one. 1 7. The fourteenth, who per-
4
ceives the kind regard of the good, and becomes
himself, also, kindly regardful as to the goodness
which one wants among the good. 18. The fifteenth,
who seeks the affection of the good. 19. The six-
teenth, who keeps malice and uncharitableness far
from his mind. 20.The seventeenth, who bears no
improper envy. 21. The eighteenth, who forms no
desire of lust. 22. The nineteenth, who produces
no discord with any one. 23. The twentieth, who
brings no distress into the affairs of a departed and
unassisted one (a vi^i^) 5
.
24. The twenty-first, who

1
By the transposition of two words Lig has 'freedom from
doubt as to this/
2
Whether for himself, or for another, is uncertain (see Chap.
IV, 4 n).
3
that is, whoever becomes a
'
Ner. explains in Sanskrit, thus :

spirit childless, maintains any man, with his wealth, for his fame
and his lineage, then thus the soul, too, is for an increase of good
works/
4
Lig transposes the two verbs, 'perceives' and 'wants/
5
Ner. reads hvzzid, which he identifies with Pers. '^azid, 'con-
 CHAPTER XXXVII, IO-XXXVIII, 2. 75

lets no wrath into his body. 25. The twenty-

1

second, who commits no sin on account of disgrace

2
.

26. The twenty-third, who forms no desire of lethargy

on account of laziness. 27. The twenty-fourth, who
is without doubt as to the sacred beings. 28. The

twenty-fifth, who is without doubt as to the existence

of heaven and hell, and the account which is to be
rendered by the soul, the glory which is in heaven,
and the misery which is in hell. 29. The twenty-
sixth, who abstains from slander and envious looks.
3

30. The twenty-seventh, who causes the happiness

of himself, and gives happy advancement also to
others. 31. The twenty-eighth, who becomes the
help of the good, and accuser of the bad. 32. The
4

twenty-ninth, who restrains himself from deceit and

evil (du^ih) 33. . The
thirtieth, who does not speak
5

false and untrue 6 34. The thirty-first, who restrains

.

himself firmly from promise-breaking. 35. The

thirty-second, who, for the sake of seeking his own
benefit and happiness, causes the abstinence of others
from evil. 36. And
the thirty-third, who provides
7
lodging accommodation for the sick and secluded
and traders/

CHAPTER XXXVIII.
i. The sage asked the spirit of wisdom (2) thus :

'
Wherefore is it when they do not allot the happiness

cealed, secluded;' and which might also be taken in the sense of

one who has *

crawled,' meaning a young child but the identifica-

;

tion is doubtful.
1 2
Li 9 has '

keeps.' That is, 'for fear of disgrace.'

3 *
Lip has 'restrains himself.' Lip has 'helper.'
5
Lig has >$z>a</-d6sh?, 'self-conceit.'
7
See Chap. XXXVI, 29 n. See Chap. XV, 6 n.
76 D^NA-i MAINOG-f KHIRAD.

of the worldly existence according to worthiness, and

they make the soul a seizer upon the spiritual exist-
ences by worthiness of action ?'
3. The spirit of wisdom answered
(4) thus: 'On
account of the compassion of Auharma^d, the lord,
as regards the creatures, he allots all happiness alike

among the good and alike among the bad. 5. But

when it does not always come upon them, it is on

account of the oppression of Aharman and the

demons, and the extortion of those seven planets \
6.
'
And they make one a seizer upon the spiritual
2

existences, by worthiness of action, on this account,

because the wickedness of any 3 one arises through
the performance of his own actions.'

CHAPTER XXXIX.
I. The
sage asked the spirit of wisdom (2) thus:
'
Which power is the more seemly ? 3. In wisdom
who is the more complete ? 4. And in disposition
who is the more faithful ? 5. Whose speech is the
more proper ? .
6. In whose mind is the goodness
little
4
? 7. And as a friend who is .the worse?
8. In whose mind is the pleasure little ? 9. In
heart who the more seemly ?
is 10. In endurance
who is the more approvable ? 1 1 Who is not to.

be considered as faithful ? 12. What is that which

is worth
keeping with every one ? 13. And what
1
Which are supposed to be agents of Aharman for causing mis-
fortune to the creatures (see Chaps. VIII, 19, 20; XII, 7-10).
2
Li 9 has ' the soul.' 8
1,19 has every.'
'

4
Li 9 has 'much the more/ to correspond with a different reply
in 26.
 CHAPTER XXXVIII, 3 -XXXIX, 31. 77

is that which not to be kept with any one ?

is
14.
What is to be preserved in conversation ? 15. Who
is he that not to be accepted as a witness ?
is 1 6.

And unto whom is it necessary to be obedient ?

1 7. What is it more necessary to mind and to keep
praising ? 1 8. What is that which is not to be made
unrespected in any way ? 19.What is he who, in
his own degree, is said to be such as Atihamia^ and
the archangels ? 20. And what is he who, in his
own degree, is such as Aharman and the demons ?'
1

21. The wisdom answered (22) thus: 'In

spirit of
power he is the more seemly who, when he indulges
his wrath, is able to allay the wrath, and not commit
sin and gratify himself. 23. And in wisdom he is
the more complete who is able to preserve his own
soul. 24. In disposition he is the more faithful, in
whom nothing whatever of deceit and pre-
there is

tence. 25. The speech of him is the more proper

who speaks more true. 26. Goodness is little in the
mind of a man of wrath 2 2 7. As a friend, a .

malicious man who is a fighter is worse. 28. And

pleasure is little in the mind of him who is an
envious man. 29. In heart he is the more seemly
who abandons the worldly existence and seizes the
spiritual and by his own will accepts
one; (30)
3
righteousness yoke (va/ ^avarman) as a
31. .

And in endurance he is the more approvable who 4 ,

1
Li 9 has 'is said to be!
2
L19 has *

goodness is more in an humble-minded man/ so as

to correspond with the difference in its question in 6.
3
Literally,
'
for the neck.' Ner. has misread va/-i valman
(Paz. &-k a 6i), and has 'by his own will for it, also accepts
righteousness/
4
'

From this point to Chap. XL, 17, the Pahlavi text of K43 is

missing, owing to the loss of one folio in that MS. The copy of
78 DINA-I MAfNoG-i KHIRAD.

1
[contentedly and with a will, accepts, as a yoke ,]
the misery and affliction which [come upon] him
[from Aharman and the demons and the vile; (32)
and it, no way, harasses his own soul. 33. He
in
is not to be considered as faithful who has no fear

of the sacred beings, nor shame as to mankind. 34.

Those which are worth keeping with every one are
peace and affection. 35. And those which are not
to be kept with any one whatever are malice and
2
discord. 36. All these three are to be preserved
in conversation good thoughts, good words, and
:

good deeds in one's own thinking, speaking, and

doing. 37. These three are not to be accepted as
a witness a woman 3 a young serving-boy 4 and
: , ,

a man-slave. 38. These are such as must be

personally obedient and do service (39) the wife :

unto the husband, (40) and the child unto the father
and mother, the chieftain 5 and high-priest, the
teacher 6 the adopted son 7 and secluded 8 kindred.
, ,

41. And unto rulers, chieftains, and teachers one is

also to be obedient. 42. The sacred beings it is

more necessary to mind and to keep praising.

43. And one's own soul is not to be made 9 unre-

spected in any mode, (44) and is always to be kept

TD2 is, therefore, followed, and its translation is enclosed in
brackets.
1 2 '
See 30 n. Lip omits all.'
8
Or '
a wife,' as both meanings are expressed by the same word,
and, in fact, every woman is expected to become a wife.
4 '
Lip has a young boy,' as in Chap. XXIX, 4.
5
The word sardar (Paz. salar) also means 'guardian.'
6
Lip inserts 'and fire/
7
See Chap. XXXVI, 8 n. As the adopted son takes the place
of the deceased father, he must be obeyed accordingly by the
whole family.
8 9
See Chap. XV, 6 n. Lip has
'
considered.'
 CHAPTER XXXIX, 32 -XL, 15. 79

in remembrance. 45. The judge who exercises true

justice, and takes no bribe, is *, in his own degree,

such as Auharma^ and the archangels. 46. And
he who exercises false justice is said to be, in his own
degree, such as Aharman and the demons.'

CHAPTER XL.
i. The sage asked the spirit of wisdom (2) thus:
'

What is the colder and what is the warmer ? 3 .

What is the brighter and what is the darker ?

4. What is the fuller and what is the emptier
2
?

5. What end is the more fruitless 6. What is that

3
?

thing of which no superfluity arises for any one ?

7. What is that which no one
is able to deprive one

of? 8. What is that thing which it not possible

is

to buy at a price ? 9. What is that thing with

which every one is always 4 satisfied? 10. What
5
is that with which no one whatever is satisfied ?
ii. What is that one wish that Auharma^, the lord,

contemplates* as regards men? 12. What is that

one wish that Aharman, the wicked, contemplates
as regards men? 13. What is the end of the

worldly existence and what is the end of 7 the

'

spiritual one f
14. The of wisdom answered (15) thus:
spirit
'
The heart of the righteous is the warmer, and that

1
Li 9 has '
is said to be!
2
Reading tohiktar, both here and in 17; Lip has tawgitar,
'
as if for tangtar, narrower/ in both places.
3
TD2 has 'fearless/ but this does not correspond with 18.
4 6
Li 9 omits 'always.' Lip has 'nothing.'
.
6
The verb in 1 2 is sufficient in Pahlavi for this section also.
7
Li 9 omits these five words.
80 DfNA-i MAINOG-I KHIRAD.

of the wicked the colder. 16. Righteousness is the

brighter, and wickedness the darker. 1
7. The hope
and protection which pertain to the sacred beings]
1

are the fuller, and those which pertain to the de-

mons are the emptier 2 18. The end of the world- .

arranging and spirit-destroying man is the more fruit-

less. 19. It is knowledge of which no one knows

a superfluity. 20. It is learning and skill which no
one is able to deprive one 21. It is
understanding
of.
and intellect which not possible to buy at a
it is

price. 22. It is wisdom with which every one and

one's own
untroubled and satisfied. 23. It
self are
isstupidity and ignorance with which every one and
even one's own self are troubled and not satisfied.
24. That one wish which Auharma^, the lord,
'

contemplates as regards men is this, (25) that "ye shall

fully understand me for every one who fully under-
;

stands me, comes after me and strives for my satis-

faction." 26. And that one wish which Aharman

contemplates as regards men is this, (27) that "ye
"
shall not understand me for he knows that whoever ;

fully understands that wicked one, does not go after

his evil deeds 3 (28) and nothing whatever of power
,

4
and help for him arises from that man.
29. And as to that which is asked by thee con-
'

cerning the spiritual and worldly existences, the

worldly existence is, in the end, death and disappear-
ance, (30) and of the spiritual existence, in the end,

1
From this point the translation again follows the Pahlavi text
of K 43 .

*
See 4 n.
'for whoever fully understands me as wicked, his
8
Li 9 has
deeds do not go after me.'
4
Lip has 'nothing whatever of advantage and help comes to me/
 CHAPTER XL, I6-XLI, 4. 8l

that of a soul of the is

righteous undecaying, im-
mortal, and undisturbed, full of
glory and full of
enjoyment, for ever and everlasting, with the
angels
and archangels and the
guardian spirits 1 of the
righteous. 31. And
the bridge 2 and destruction 3
and punishment of the wicked in hell are for
ever
and everlasting 4 32. And the wicked soul,
.

apart
from the punishment,
contemplates the existence,
and even the appearance 5 with the
demons and ,

fiends just as, in the

worldly existence, a healthy
man does that with him who is
very grievously sick/

CHAPTER XLI.
The sage asked
i. the spirit of
wisdom (2) thus :

'Which man is the mightier? 3. Which road is

the more dreadful ? 4. Which account is the more

The guardian spirits are the spiritual

1

representatives of each
individual being and
thing of the good creation, which are supposed
to have been all created
by Aftharma*/ in the beginning (see Chap
XLIX, 23, Bd. I, 8).
!
That
the investigation into the character of
is
the soul at the
.A-indvar bridge
(see Chap. II, 115, 162). Li 9 omits this mention
of the bridge.
3
Reading drfij, as in Lip, but this is doubtful.
This phrase can be used either with reference to
^

time or to
eternity. Time which lasts for ever must end at the
resurrection,
in this case
193), because time then ceases to
;

(see Chap. II,

xist. But eternity which lasts for ever can never end. If this
phrase had the same meaning here as in 30, it would contradict
all the other statements
regarding the fate of the wicked, which are
to be found in Pahlavi
literature, including those of the author
himself.
5
Li 9 has 'the wicked soul
contemplates being apart from the
punishment, and also apart from appearance.'

[24] G
82 D!NA-I MAiNOG-i KHIRAD.

1
perplexing? 5. Which tie is the pleasanter ? 6.

Which work is the more regretable ? 7. And which

gift is
the more unprofitable?'
8. The spirit of wisdom
answered (9) thus That :
'

man is the mightier who is able to struggle with his

own fiends
2
(10) and, in particular,
;
he who keeps
these five fiends far from his person, (n) which are

such as greediness, wrath, lust, disgrace, and dis-

content. 12. The road in passing over the Alndvar

bridge is the more dreadful. 13. The account for

3

a soul of the wicked is the more perplexing. 14.

The tie of children is the pleasanter and more

desirable. 15. That work is the more regretable
which they do for the ungrateful. 16. And that

gift is the more unprofitable

which they give to the
unworthy V

CHAPTER XLII.
i.The sage asked the spirit of wisdom (2) thus :

'
How many kinds of man are there?'
3. The spirit of wisdom
*
answered (4) thus There :

are three kinds of man, (5) one is man, one is demi-

man, and one is demi-demon.
6.
'
A man is he who is without doubt as to the
creativeness of Auharma^/, the destructiveness of
Aharman, and the existence of the resurrection and
future existence; and also as regards every other

happiness and misery, in the worldly and spiritual

1
distinguished from
'
K4 3 has hot, scent,' which is band, 'tie/1

only by diacritical marks in Pahlavi.

2
His own passions and failings personified as fiends.
3
See Chap. II, 115, 162.
4
Li 9 has 'to the ungrateful and unworthy.'
 CHAPTER XLI, 5~XLIII, 5. 83

existences, (7) that its origin is from both of those

beings, from Auharma^ and Aharman. 8. And his
belief one pure, good religion
is in this of the Ma^a-
worshippers (9) and he does not believe in, and
;

does not hearken unto, any heterodoxy.

i o. A demi-man is he who performs the affairs
*

of the worldly and spiritual existences according to

his own opinion, self-conceitedly and obstinately ;

(n) be they duties and good works by the will of

Auharma^, or be they by the will of Aharman, they
proceed from him.
12. 'A demi-demon is he in whom therein only
as it were the name of man * and the human race,
but in his doing of every action he is then like unto
a two-legged demon. 1 3. He understands no worldly
and no spiritual existence, (14) he understands no
good work and no sin, (15) he understands no heaven
and no hell, (16) and even the account which is to
be rendered by the soul he does not think of.'

CHAPTER XLI 1 1.
i. The sage asked the spirit of wisdom (2) thus :

1
How is it
possible to make Auharma^, the arch-
angels, fragrant, well-pleasing heaven
and the more
fully for oneself? 3. And how is it possible to make
Aharman, the wicked, and the demons confounded,
'
and to escape from hell, the depreciated 2 and dark ?
The spirit of wisdom answered (5) thus To
4. :
*

make Auharma^, the lord, and the archangels, and

1
Lip has 'humanity.'
2
Reading duj-vahak. Ner. has misread the word duj-gad,
'evil-smelling,' both here and in 5, 14.

G 2
84 DINA-I MAIN6G-I KHIRA0.

the fragrant, well-pleasing heaven for oneself, and l

Aharman, the wicked, and the demons confounded,
and to escape from hell, the dark and depreciated,
are possible thus (6) that is, when they make the.
:

spirit of wisdom a protection for the back (pustik-

panakih), (7) and wear the spirit of contentment
on the body, like arms and armour and valour, (8)
and make the spirit of truth 2 a shield, (9) the spirit
of thankfulness a club, (10) the spirit of complete
mindfulness a bow, (n) and the spirit of liberality
an arrow (12) and they make the spirit of moderation
;

of perseverance a gauntlet,
like a spear, (13) the spirit
and they put forth the spirit of destiny as a pro-
tection 3 14, In this manner it is possible to come
.

to heaven and the sight of the sacred beings, and to

escape from Aharman, the wicked, and hell, the
depreciated.'

CHAPTER XLIV.
i. The sage asked the spirit of wisdom (2) thus :

'
Howare the sky and earth arranged ? 3. How are
the flow and arrangement of the water in the world ?
4.Whereon do the clouds rest ? 5. Where is the
demon of winter more predominant ? 6. And which
country more undisturbed ?'
is the
7. The spirit of wisdom answered (8) thus The :
'

sky and earth and water, and whatever else is within

1
Li 9 repeats 'to make/ but this is no more necessary in Pahlavi
than in English.
2
Li 9 inserts 'like' in 8-n, and omits the verb 'make' in
8, 12.
3
6-13 bear some resemblance to Isaiah lix. 17 and Ephesians

vi. 14-17, so far as mode of expression is concerned.

 CHAPTER XLIII, 6-XLIV, 14. 85

them'1 are egg-like (khaiyak-dls), just as it were*

like the egg of a bird. 9. The sky is arranged above
3
the earth an egg, by the handiwork of the
,
like
creator Auha^ma^; (10) and the semblance of the
4
earth, in the midst of the sky is just like as it were ,

the yolk amid the egg; [(n) and the water within
the earth and sky is such as the water within the

12. 'And the flow of the water of every kind

which region of Arzah
6
is in the world is from the

(13) therewhere the sun comes up 7 and its down- ;

ward surge (nigun balisno) 8 is towards the region

of Savah (14) where 9 the sun goes down; and the
1
Li 9 has 'within the sky.'
2
Li 9 has '
are so arranged as/ The reading of dij, 'like/ is

rather uncertain.
3
Li 9 adds 'and below the earth/
4
L 1 9 has and the earth within the sky/
'

5
taken from PB6, but is not found in any other Pazand
1 1 is

or Parsi MS. consulted, nor in the Pahlavi text of K43 ; it is, there-
fore, probably an interpolation.
6
See Chap. XVI, ion.
7
This clause and the corresponding one in 14 seem to be at
variance with the statements of Bd. V, 8, XI, 3, that Arzah is in the
west, and Savah in the east ; Nryosang has, therefore, transferred
the conjunction 'and' to the beginning of the section in both
cases, so as to make the eastern waters flow towards Savah, and
the western waters into the sea.If, however, we understand 'there'

tomean in those places/ and not to refer to the region whose

'

name it follows, we may conclude that the statement here is to the

effect that in the east the water flows from Arzah (the western

region), and in the west towards Savah (the eastern region), which

might be true if we place the east in China or Bengal, and the

west in Armenia or Mesopotamia, but it is more probably meant
merely to imply that the whole of the water flows through the
central region of Khvaniras.
8
has anbarijno, accumulation/ both here and in
'

Li9 14.
9
has 'there where;' and we must understand in those
l
Li 9
places where/ as in 13.
86 DINA-t MAINOG-i KHIRAD.

surging on (aba 1 is no) of the

water is into the sea
Putik (15) and from the sea Putik goes back to
1 it
,

2
the sea Varkash .

1 6. 'The abode and seat of the clouds are on

Alburn 3 .

1 7.
'
The demon more predominant of winter is

in Airan-ve^o
4
.
by revela-
18. And it is declared
"
tion 5
(19) that in Airan-ve^6 there are
,
ten months
"
winter and two months summer," (20) and even
" "
those two months of warm weather are cold as
to water, cold as to earth, and cold as to plants." 21.

And their adversity 6 is the winter, (22) and the

snakes therein are many, (23) while their other
adversity is little.

24. It l
Auharmas*/ created
is declared that

Airan-vegx) better than other places and districts

7
.

1
Av. Puitika, which Bd. XIII, 8-n appears to identify with
the Persian Gulf, but in early times, if not altogether mythic, it

was probably some inlet of the Caspian or Aral.

2
Av. Vouru-kasha; in Pahlavi it is usually called 'the wide-
formed,' and in Bd. XIII, i, 8-10 it is identified with the ocean ;

but in early times it was probably a term for the Caspian and Aral,
when not applied to the mythic sea of the sky.
3
Av. hara berezaiti, 'a lofty mountain-range/ which is said,
in Chap. LVII, 1 3 and in the Bundahif, to surround the world and
to be the origin of all mountains (see Bd.V, 3-5, XII, 1-4). In
early times it
appears to have been the name of mountains to the
east of the first Iranian settlements, before it was transferred to
the mountain range south of the Caspian (see Geiger's Ost. Kul.

pp. 42-45).
4
Av. Airyanem vaS^o, the first settlement of the Iranians,
which Geiger (Ost. Kul. pp. 30-33) places on the upper waters of the
Zarafran river, and which Bd. XXIX, 12 describes, in accordance
with late tradition, as 'in the direction of Atur-patakan (Adar-
5

^n).
5
Vend. I, 9, 10.
6
Produced by the evil spirit (see Vend. I, 7, 8).
7
This is inferred from Vend. I, 2-4.
 CHAPTER XLIV, I5-XLV, 4. 87

25. And
goodness is this, that the life of the
its

people is three hundred years *, (26) and of the oxen

and sheep one hundred and fifty years. 27. Their
pain and sickness, also, are little ; (28) they fabricate
lies, (29) they make no lamentation
2
(dru^-end) no
and weeping, (30) and the domination of the demon
of greediness (a^) in their bodies is little. 31. When
they eat one loaf among ten men, they are satisfied.
32. And
every forty years one child is born
in
from one woman and one man 3 33. Their law, .

also, is
goodness, and their religion the primitive
(34) and when they die they are righteous
4 5
faith ; .

6
35. Their spiritual chief (rat u), likewise, is Gopaito ,

and their lord and king is Srosh V

CHAPTER XLV.
i. The sage asked the spirit of wisdom (2) thus:
By what does Aharman most deceive and lead
'

people to hell ? 3. And from what is his pleasure

most ? 4. Where is the place he has a foundation ?

1
Compare Chap. LXII, 18.
2
Lip has drew sin e#d, 'they cause to repeat.'
3
Compare Chap. LXII, 17.
4
Av. paoiryo-</kaesha, a term applied to the true Masda-
worshipping religion of all ages, both before and after the time of
Zaratftrt.
5
That is, they go at once to heaven, as the righteous soul does
(see Chap. II, 123-157).
6
Lip has Gopatshah, 'the king of Gopat' (as in Chap. LXII,
8, 31), which land is described in Dd. XC, 4 as 'coterminous with
Airan-ve^o.' Aghr6ra</ and his son are called kings of Gopat in
Bd. XXIX, 5, XXXI, 22 and Gok-pato is said to be 'in the non-
;

Aryan countries/ in the Su^kar Nask (see Dd. XC, 8 n).

7
Apparently the angel Srosh (see Chap. II, 115).
88 D{NA-I MAINOG-I KHIRAZX

5. Where, also, is his coming, together with the

demons, most ? 6. And from what is his food ?'
7. The spirit of wisdom answered (8) thus : 'Ahar-
man deceives people most by .prosperity and adver-
sity *, the fiend of apostasy, scepticism, and covetous-
ness. 9. His pleasure, also, is most from the discord
of men. 10. And his food is from the impenitence 2

and reticence of men. n. He has a foundation in

the malicious 3
. 12. And his coming and going are
most with the wrathful/

CHAPTER XLVI.
i. The sage asked the spirit of wisdom (2) thus :

4
'Which is the one oppression, as regards men,
that Aharman considers as the more injurious and
'

?
great
3. The of wisdom answered (4) thus 'Ahar-
spirit :

man, when he wrings life and wife and child and

worldly happiness of every kind away from men,
does not consider, as to this, that any injury whatever
is inflicted by him
upon that person (5) but when ;

he wrings away the soul of a single individual, and

makes it utterly depraved, he then considers, as to
"
this, that an injury which is complete would thereby
be inflicted by me," because this is done by him
through his own depravity of wish and action
5
.'

1
Or '

superfluity and scarcity.'

2
Assuming that apat6takih stands for apatitakih, 'non-
renunciation of sin! Li 9 has 'immoderate eating.'
3
Li 9 has 'in the slanderous and malicious.'
4
Li 9 omits '
one/
B
The last fourteen words occur only in the Pahlavi text of K43.
 CHAPTER XLV, 5-XLVIII, 9. 89

CHAPTER XLVII.
i. The
sage asked the spirit of wisdom (2) thus :

1
What is that thing which is the most perfect of all
wealth ? 3. What is that which is predominant over
everything whatever ? 4. And what is that from
'

which no one able to escape ?

is

5. The spirit of wisdom answered (6) thus It :

'

is wisdom which is better than the wealth of every

kind which is in the world. 7. It is destiny which
is predominant over every one and everything. 8.
And it is Vae the bad from whom no one is able
1

to escape.'

CHAPTER XLVII I.
i. The
sage asked the spirit of wisdom (2) thus :

*
How is the dwelling of the understanding and
intellect and seed of men in the body ?'

3. The
wisdom answered (4) thus
spirit of The :
*

place of the understanding and intellect and seed of

men is in the brain of the head. 5. And when the
brain of the head is sound, the understanding and
intellect and seed are on the increase ; (6) but when
a person attains unto old age, the brain of the head
7. And
remains only at a diminution. he who is
an aged man, on account of the diminution of under-
standing and intellect, sees less and knows less of
that which it is
necessary to do with wisdom. 8.

Wisdom, in the beginning, mingles with the marrow

of the fingers of men's hands ;
(9) and, afterwards,

'
l
The demon which conveys the soul to its account (see Chap.
5,115).
QO DINA-f MAiNOG-f KHIRAD.

its seat and abode and place x are in the heart. 10.
And its dwelling
2
in the whole body becomes such
as the shape of the foot in various shoes (mug-

CHAPTER XLIX.
i. The sage asked the spirit of wisdom (2) thus :

'
As to these stars which are apparent in the sky,
and their number is so great, what is then their duty
and influence ? 3. And how is the motion of the
'

sun and moon and stars ?

4. The spirit of wisdom answered (5) thus Of '
:

the stars which are in the sky the first star is Tfotar 4 ,

which is said to be great and good, more valuable

and more glorious 5 6. And prosperity of every
.

kind and the fertility of the world are in the path

of Tfrtar.
7, 8.
'
And the star of water germs is for the in-
crease of the star of plant germs
6
.
9, 10. And the star
7
of plant germs is for the increase of cattle germs .

1
Li 9 has 'its seat and abiding place/
2
Li 9 has 'and the dwelling of the soul.'
8
Li9 has 'in the shoe.'
4
Av. Ti.?trya, the eastern leader of the stars and special op-
ponent of the planet Tir (Mercury), which can be identified only
with Sirius.It is personified as an angel who contends with the

demon of drought and produces rain (see Bd. II, 7, V, i,VII, 1-13).
5
The usual Avesta epithets of Tirtar are the radiant and '

glorious.'
6
Li 9 has 'for the increase of water. And the star of earth
germs is for the increase of earth.'
7
Li 9 has 'for the increase of plants. And the star of cattle
germs is for the increase of cattle.' The stars of water, earth, and plant
germs are mentioned in the formula of dedication to Tfotar (Sir. 13),
and the moon is said to possess the germs of cattle (Sir. 12)^
 CHAPTER XLVIII, TO-XLIX, 1 6. 91

ii. And
water, fire plant, and cattle
1
,
germs are
created for the increase of man germs 2 . .

'And the
12. star Vanand 3 is intrusted with the
4
passes and gates of Alburn ;
(13) so that the demons
and witches and fiends may turn from those gates
and passes, (14) that it may not be possible for them
to cut off and break up the road and passage of the
sun and moon and stars 5 .

15. 'And the star 99,999 Haptok-ring

6
,
with
7
guardian of the righteous
spirits is intrusted with ,

the gate and passage of hell 8 (16) for the keeping ,

Reference is also made to all of them in Rashnu Yt. 29-31, 33,

and to those of water
germs in Vend. XXI, 33, Tlftar Yt. 39, 45, 46.
1
Li 9 has 'earth.'
2
Li 9 has 'for the increase of men/ As both the Pahlavi and
Pazand versions of 7-1 1 are complete and consistent in them-
selves, it is uncertain which of them gives the original text. The
Pazand corresponds more closely to certain passages in the Avesta,
but a wish to produce such a correspondence may have led N6r-
yosang to alter the text. That the Pahlavi writer was thinking of
some other passage, as yet unidentified, is evident from the omission
of the star Sataves (which follows Tartar in Sir. 13) and from the
details he gives concerning the others.
3
The southern leader of the stars and special opponent of the
planet Auharmaz^ (Jupiter), which is perhaps best identified with
Fomalhaut (see Bd. II, 7, V, i). The Avesta mentions it in con-
nection with Tartar (Sir. 13).
4
See Chap. XLIV, 1 6 n.
5
Which and set through openings or passes
are supposed to rise
in the mountain range of Alburn, which encircles the world (see
Bd.V )5 ).
6
Av. Haptoiri/zga, the northern leader of the stars and special
opponent of the planet Vahram (Mars), which corresponds to Ursa
Major (see Bd. II, 7, V, i). The Avesta mentions it, in connec-
tion with the other stars named in the text, in Sir. 13.
7
See Fravan/in Yt. 60. The number here mentioned is that

generally used in the Avesta to express an indefinitely large

number.
8
Which is
supposed to be in the north, so that the circumpolar
92 DiNA-J MAiNOG-i KHIRAD.

back of those 99,999 demons and fiends, witches

and wizards, who are in opposition to the 'celestial
sphere and constellations of the zodiac. 17. Its
motion, also, is round about hell (18) and its special ;

business is this, as it were it holds the twelve signs

of the zodiac by the hand, in their proper going and
coming. 19. And those twelve constellations also

proceed in like manner by the power and help of

(20) and every single constellation,
1
Haptok-ring ;

when it comes in at Alburn, provides support for

2
Haptok-ring (21) and begs protection from Haptok-
,

ring.
22.
'
The remaining unnumbered and innumerable
3
constellations which are apparent are said to be the
guardian spirits of the worldly existences. 23. Be-
cause, as to the creatures and creations of every
kind, that the creator Auharma^ created for the
worldly existence, which are procreative and also
which are developable (arodisnik) 4 for every ,

single body there is

apparent its own single guardian
spirit of a like nature.
24.
'
And the motion of the sun and moon is the
special of the world, (25) and the
illumination

maturing of procreations and growths of all kinds.

26. And the correct
keeping of the day, month, and
year, summer and winter, spring and autumn, and
other calculations and accounts of all kinds which
men ought to obtain, perceive, and understand, (27)

constellation ofUrsa Major seems to revolve around it, and to

remain on the watch.
19-21 in K 4 3.
1
Written Haptaorig in
2
Li 9 has 'holds to Haptok-ring by the hand.'
3
Li 9 has 'stars.'
4
Lip has azaijni, unpro creative.'
<
 CHAPTER XLIX, ly-LI, 7. 93

are more fully defined by means of the setting

(ni^lz/ako)
1
of the sun and moon/

CHAPTER L.

The sage asked the spirit of wisdom (2) thus

i. :

'

Which is that opulent person who is to be con-

sidered as fortunate, and which is that one who is
to be considered as evil-conditioned ?'

3. The spirit of wisdom answered (4) thus That '

:

one who has produced opulence by proper exertion

is to be considered as fortunate and that one who ;

has produced it by dishonesty, as evil-conditioned.'

CHAPTER LI.
i. The sage asked the spirit of wisdom (2) thus :

1
Wherefore is it when there are instances when a
lazy, ignorant,and bad man attains to eminence and
great welfare, (3) and there are instances when a
worthy, wise, and good man attains to grievous
'

misery, perplexity, and indigence ?

4. The spirit of wisdom answered (5) thus As :
'

to him who is a lazy, ignorant, and bad man, when

his destiny becomes a helper, that laziness of his

then becomes like unto diligence, that ignorance
unto 2 knowledge, and that vileness unto 2 goodness.
6. And as to him who is a wise, worthy, and good

man, when his destiny is an opponent, that wisdom

of his then turns to stupidity and foolishness (ala-
klh), and that worthiness to ignorance; (7) and his

1
NSr. reads vah^za and translates
*
new year's day.'
2
Li 9 has 'like unto' in all three clauses.
94 DiNA-f MAINOG-I KHIRAD.

knowledge, skill, and worthiness become manifestly

secluded V

CHAPTER LI I.
i. The sage asked the spirit of wisdom (2) thus:
'How is it necessary to perform the ceremonial of
the sacred beings and the thanksgiving for the
welfare which owing to the sacred beings ? 3.
is

And how is the renunciation of sin to be performed

for the preservation of the soul ?'

4. The
of wisdom answered (5) thus
spirit That :
'

ceremonial of the sacred beings is good which they

perform in this pure, good religion of the Ma^a-
worshippers. 6. Its origin, also, is goodness and
truth, and freedom from doubt in the sacred beings.
7. And for the little and the much that has come
there has arisen thanksgiving unto the sacred beings ;

and one is to meditate upon the gratifications (shnu-

makcln) and prosperity which are owing to the sacred
8. And even when
2
beings and to keep grateful .

perplexity and misery come on from Aharman and

the demons, he is not to become doubtful as to the
treasure of the sacred beings, (9) and not to diminish
the thanksgiving unto the sacred beings. 10. And
3
every disaster which springs up he is to give back
to the violence of Aharman and the demons, u.
He is not to seek his own welfare and advantage
through the injury of any one else; (12) and he
1
See Chap. XV, 6 n. Nr. has in Sans. '
are manifest in im-

mobility.'
2
The Pazand version omits the latter half of this section, and
also uses the present tense instead of the infinitive in several of the

following sections.
3 '
Perhaps trace back' may be meant, but this is uncertain.
 CHAPTER LII, I-LIII, 4. 95

becomes compassionate as regards the creatures of

Auha^ma^. 13. In duty and good works he is
(14) and especially in the care
1
diligent and striving ;

2
of water and fire he is to persevere much. 15.
And he is to be without doubt as to this, that, except
3
happiness, the sacred beings do not then give any-
thing whatever, as a modification of it, unto men
4
;

and Aharman and the demons, except misery, do

not then 3 give them any happiness.
1 6.
'
For the existence of renunciation of sin the
special thing is this, that one commits no sin volun-
tarily ;
(17) and if, through folly, or weakness and
ignorance, a sin occurs, he is then in renunciation
of sin before the high-priests and the good. 18.
And after that, when* he does not commit it, then
that sin which committed by him becomes thus
is

a sweeping (esvarako) 6 from his body; (19) just as

the wind which is hasty and mighty, when it comes
swift and strong, sweeps so over the plain that it
carries away every single blade of grass (giyyaki^a-
ko-i) and anything which is broken in that place/

CHAPTER LI 1 1.
The sage asked the spirit of wisdom (2) thus:
i.
*
How are the homage and glorifying of the sacred
?

beings to be performed ?
3. The spirit of wisdom answered (4) thus :

1
Li 9 has 'he acts diligently and strivingly.'
2
Li 9 adds 'and plants.'
3
Reading 6dina.r N6r. has misread ain a/ otherwise.'
;

4
Reading gvi^/arih N6r. has misread vatari, 'an evil.'
;

5
Li 9 has too,' and K43 omits the word.
*

6
Misread a 2 a 2, 'away,' by N&yosang.
96 DINA-I MAINOG-I KHIRAZ).

Every day three times, standing opposite the sun

*

and Mitr6 *, as they proceed together 2 (5) and 3 the ,

moon and fire of Vahram 4 or the fire of fires 5 in , ,

like manner, morning, noon, and evening, homage

and glorifying are performed, (6) and one has become
grateful
6
.
7. And
or a deficiency (fro^-
if a sin,
8
mand-i) has occurred, especially as regards the
7
,

angels of the spiritual and worldly existences, men

and beasts of burden*, oxen and sheep, dogs and
the dog species, and other creatures and creations
of Auharma^ the
lord, (8) one is to become sorrow-

ful, penitent, and in renunciation of sin before the

sun and Mit^o, the moon and the fire of Auhar-
ma^ 10 (9) and, for the sake of atonement for the
;

sin, good works are to be practised as much as is

well possible/

CHAPTER LIV.
i. The sage asked the spirit of wisdom (2) thus :

'
Wherefore is it when an ignorant man when they
bring advancement to him considers the learning
1
The angel of the sun's light (see Chap. II, 118 n).
2
Li 9 adds 'homage and glorifying are to be performed;' but
this is unnecessary.
3
Li 9 inserts '.opposite.'
4
The sacred fire (see Chap. XXXVI, 9 n).
5
A fire in which the remnants of all other fires are deposited
from time to time.
6
We ought probably to read 'one is to perform homage and
glorifying, and to be grateful.'
7
Li 9 omits 'or a deficiency.'
8
Reading fraSst6; Ner. reads pargast and translates 'some-
what.'
9
Li 9 omits the 'beasts of burden!
10
These are four out of the five existences to which the daily
Nydyues or supplications are addressed.
 CHAPTER LIU, 5~LV, 6. 97

and advancement of the wise and good mostly

so 1 through greediness, that to teach it to him is
,

'

difficult ?

3. The spirit of wisdom answered (4) thus :

'
For
this reason, man
because the ignorant considers, in
thought, his own ignorance as good as the sage
does, in thought, his own knowledge.'

CHAPTER LV.
i. The sage asked the spirit of wisdom (2) thus :

'
Wherefore he who is an ill-natured man no
is

friend of the good, nor an untalented man of a

talented one?'
3. The spirit of wisdom answered (4) thus :
'
For
this reason, because he who is an ill-talented 2
man
3
is at
[all] times in fear of the talented, (5) lest
" 4
they should trouble us by their skill and talent,
and, owing to that circumstance, shame may come
upon us before the good and our opponents."
6. And the ill-natured are no friends of the
'

good
for this reason, because there is a time for their
annihilation and destruction by the hands of the
good.'

1
Li 9 has 'such vexation,' by reading b6sh instead of v&s.
2
Li 9 has 'untalented.'
3
K43 omits '

all,' and its text may be translated thus : 'because

the position of him who is an ill-talented man is in danger from
the talented/
4
Reading a 6 ran^end. N6r. has the doubtful reading ai r 6 si-
they enlighten/ and
'
ne;* d, also several other variations, so as to
' "
produce the following meaning lest these enlighten others by
:

the skill and talent which are not mine," and shame come upon
him before the good and his helpmates.'

[24] H
98 DINA-I MAiNOG-1 KHIRAD.

CHAPTER LVI.
i. The sage asked the spirit of wisdom (2) thus:
l
'
Wherefore are these mountains and rivers made,
which are in the world?'
3. The spirit of wisdom answered (4) thus :
'
Of
these mountains, which are in the world, there are
some which are moderators of the wind, and there
are some which are 2 warders off; (5) there are some
which are the place and vent, the resting-place and
support of the rainy cloud (6) and there are some ;

which are smiters of Aharman and the demons,

and maintainers and vivifiers of the creatures and
creation of Auhamia^, the lord.

7. And these rivers, which are in the world, the

'

creator Auharma^ has formed, from the borders

3
of Alburn for providing the protection and for the
,

vivification of his own creatures and creation/

CHAPTER LVI I.
i. The sage asked the spirit of wisdom (2) thus :

is it when the
'
Wherefore knowledge and sagacity
of the spiritual and worldly existences, both united,
are connected with thee ?'
3. The of wisdom answered (4) thus
spirit For :
'

this reason, because, from the first, I, who am the

innate wisdom, apart from the spiritual and worldly
existences, have been with Auharma^. 5. And
1
Or it
may be
'
seas/ as the Sanskrit version translates the word,
both here and in but this hardly agrees with the context.
7,
2
Li 9 omits these five words.
3
See Chap. XLIV, i6n.
 CHAPTER LVI, I-LVII, II. 99

the creator Auharma^

created (dfri^o) the angels
of the spiritual and worldly creations, and all the
other creatures and creations through the power and
mightiness, the wisdom and sagacity of innate wis-
dom and ;
produce and he maintains and stimulates
I
1

them. 6. And at the end of the renovation of the

^lniverse it is possible to cause the annihilation and

destruction of Aharman and his miscreations more

fully by the power of wisdom

2
(7) and Soshins ; ,

with Kai-Khusrot 2 and those who cause the resur-

,

rection and future existence are able to act more

fully, by means of the power and help of wisdom.

8. The knowledge and sagacity of the worldly
'

existence, the learning and teaching in

3
every pro-
fession, and all advancement of temporal beings^
are through wisdom. 9. The souls of the righteous,
in escaping from hell 5 and coming 6 to heaven and
the supreme heaven (garoafm&n), arrive much better

by means of the power and protection of wisdom.

10. And it to seek the good living,
is possible
pleasure, good repute, and every happiness of people
in the worldly existence, through the power of wisdom.
ii. 'And the maintenance of the seeds of men

1
So in K43, but Ner. has taken this verb in the third person,
in place of the nearly synonymous afrt</5, so as to state that the
'

created, maintains, and stimulates the angels and all

'
creator
other existences through the power of innate wisdom. The object
of the Pahlavi text, however, seems to be to emphasize the fact
that the creation was specially due to the innate wisdom of the
creator, while its maintenance is dependent on all his powers and
attributes.
2 8
See Chaps. II, 95, XXVII, 63. Li 9 has 'of/
4
Li 9 has times.' '

5
That is, in escaping from the risk of being sent to hell.
6
Li 9 omits 'and coming.'
H 2
100 DINA-I MAINOG-I KHIRA2).

and beasts of burden, oxen and sheep, and also every

other creature and creation of Auharma^, the lord,
the seating 1 of them in the womb, and making
manifest what is their food in the womb, so that
they shall not die from hunger and thirst, and the
2
allotment and maturing of the limbs are effected
more fully by means of the durability (dorangarih)
3
and great potency which are in the force of
wisdom.
12. 'The arrangement of the earth and the min-
gling of the water in the earth, the growth and
increase of plants, colour of various kinds, and the
scent, taste, and pleasantness of various things are
allotted and produced more fully through wisdom.
13. And the arrangement of Alburn 4 around the
world, the manifestation of the earth of the seven
5
regions and the sky above the mountain of Alburn,
the motion of the sun and moon and twelve con-
6
stellations ,
the six times of the season festivals
7
(gasanbar) the five times devoted to the guardian
,

8
spirits (fravarflfikan) the heaven which is in the
,

place of good thoughts, the place of good words,

the place of good deeds, and the perfect supreme

1
Ner. has read shay as tan, 'possibility,' instead of nishastano,
'

seating.'
2 '

Reading vaduni-h6nd. Lip has are possible to effect.'

3
Lip has by means of the great potency and force.'
'

4 5
See Chap. XLIV, i6n. See Chap. IX, 211.
6
The signs of the zodiac, whose apparent movement, due to
the motion of the earth, is here alluded to.
7
See Chap. IV, 511.
8
The five
supplementary days, named after the five Gathas or
sacred hymns, which follow the twelfth month in order to complete
the Parsi year of 365
days. Together with the five preceding days
they are specially devoted to the homage of the guardian spirits or
Fravashis.
 CHAPTER LVII, I2-l6. IOI

heaven (garo^man) of all gloriousness \ the path

of the spirits and worldly existences, and the A^indvar
2
bridge are produced and allotted through the power
of wisdom.
14. 'The watery-looking
3
cloud's seizing water
from the sea, advancing in the atmosphere, and
4
gradually breaking away , drop by drop, to the
earth, and Auharma^'s 5
creatures' thoroughly un-

derstanding the nature of heaven and hell, the com-

passion of Auharma^, the archangels, and other
angels as regards their own creatures, and the
devastation and destructiveness of Aharman and
the demons as regards the creatures of Auharma^
it is
possible to comprehend through the more com-
power of wisdom. 15. And the good religion
6
plete
of the Ma^a-worshippers, the sayings and teaching
of the spirits 7 and the demons' demolishing the
,

worldly body and making it imperceptible by the

sight of men are apprehended more fully by means
8

of the most perfect means of wisdom. 16. And

even the struggle and warfare of Iran with foreigners
(an-airan), and the smiting of Aharman and the
demons it is
possible to effect through the power of
wisdom.

1
Thefour grades of heaven (see Chap. VII, 9- 1 2).
2
See Chap. II, 11511. By omitting 'and' Ner. identifies this
bridge with the path mentioned before it, but it forms only one
portion of the path to the other world.
3
Assuming that ma-ve"nako stands for maya-venako.
4
Pahl. vikhtano more probably connected with Pers. kikh-
is

tan, 'to break/ than with Pers. pikhtan, 'to sift.'

5
The Sanskrit version adds and Aharman's/
'

6
Lip has 'more fully through the power/
7
Li 9 has worldly existences'.
'

8
Reading giri-hasto. Lip has 'are effected.'
102 DINA-f MAINOG-I KHIRA0.

T 7.
'
To occasion the sun's inspection of the
hidden water below the earth, it is expedient
also,
to convey and cultivation, and the ad-
it for tillage

vantage, comfort, and enjoyment of men and beasts

of burden, oxen and sheep, through the power of
wisdom. 1 8. The thorough understanding of the
pain and sickness of men and beasts of burden,
oxen, sheep, and other animals, and the bringing of
medicine and remedies, health of body and comfort
unto them are much more possible to effect 1 by
means of the power of wisdom.
19. 'And as to every man whose participation in
wisdom is much, his share of heaven is then much
more. 20. Evenas to VLrtasp 2 Zaratust 3 Gayo- , ,

4
mar^ ,
and those others whose share of heaven was
much more 5 it was on account of the much
the ,

coming of wisdom unto them. 21. And as to Yim,

Fre^/un, Kal-Cs
6
and those other rulers who ob-
,

tained splendour (v a rg 6) and mightiness (tagakih) 7

from the sacred beings just as the participation of
VLytasp and other rulers in the religion occurred
8

and their not attaining to the religion, and also as

to the times when they have become ungrateful unto
their own lord 9
,
it was on account of the little coming
of wisdom unto them.
22.
'
And Aharman, also, and the demons deceive
that man more, and lead him to hell, who is poorer
1 2
Li 9 omits 'to effect* See Chap. XIII, 1411.
3 4
See Chap. I, ion. See Chap. XXVII, a n.
5
Li 9 has 'who more fully obtained a share of heaven/
6
See Chap. VIII, 27, where all three are mentioned.
7 8
Li 9 has 'opulence/ This clause occurs only in K43.
9
They all three suffered misfortunes in their old age, attributed
by the priesthood to neglect of religion, which is here traced to
diminution of intellect.
 CHAPTER LVII, 17-28. IO3

of wisdom and unsteadier in disposition. 23. And

it is manifest, that, unto him who is virtuous in

disposition, habit, and demeanour 1 praise

is then ,

due, owing to his maintenance of wisdom. 24. For

it is declared, that Aharman shouted to Zaratust
"
thus 2 If thou desist from this good religion of
:

the Ma^a-worshippers, then I will give thee a

thousand years' dominion of the worldly existence,

(25) as was given to the Vadakan 3 monarch Da-

hak 4 ." On
account of complete wisdom, the
26.
virtuous disposition and demeanour of Zarattlyt not
having hearkened and not being deluded, he did
not become deceived and longing through that
5
temptation of the accursed evil one, the wicked .

27. And
he spoke to Aharman (28) thus: "I will
shatter and cause to run (dukanam) 6 and will ,

make downcast (niguisar) for thee 7 the bodies of ,

your demons and fiends, wizards and witches, through

the Horn 8 and sacred twigs 9 and the good, true ,

1
Lip has and virtuous of demeanour.'
'virtuous in disposition
2
This is Vend. XIX, 23-32.
stated, in other words, in
3
As Vadak is said (Dd. LXXII, 5) to have been the mother of
'

Dahak, this term may be a matronymic implying son of Vadak.'

4
See Chap. VIII, 29 n.
5
This section is a good deal altered in the Pazand version, but
the general meaning is the same.
6
Li 9 has va vanom, and I will smite/
'

Li9 has 'and will make withered (nizar).'

7

8
A plant growing in Persia, small twigs of which are pounded
in water, and the resulting juice is tasted by the priest during the
ceremonial. a symbol of the mythic Horn, the producer of
It is

immortality (see Chap. LXII, 28). Originally, no doubt, the Horn

(Av. haoma) and the Sans, soma were the same plant (see Dd.
XLVIII, i6n).
9
The bares6m (Av. baresma) a bundle of slender twigs or
is

wires, prepared in a particular manner, to be held in the left hand

104 DINA-I MAINOG-f KHIRAD.

religion which the creator Auharma^ has taught

to me." 29. Aharman, when those words were
heard by him, became confounded and stupefied,
and rushed to hell, and remained confounded a long
time.
Auharnia^, when
'

30. This, too, is declared, that

1
Aharman, by agreement had further operated 2
,

with his (Auharma^'s) creatures and creation of

every kind, afterwards formed an assembly with the
3
angels and archangels of every kind and the ,

welfare (az/a^ih) due to his own wisdom was men-

tioned and recounted by him.
31. 'This, too, is declared, that for the nine
4
thousand years of renovation ,
until the resurrec-
tion and future
existence, wisdom maintains and
stimulates the creatures and creation of every kind.
32. And this, too, is declared, that, as to him
'

who is an
ignorant and bad-tempered man, when
he attains even to much eminence, opulence, and
authority, even then he is not fit to elevate into that
welfare and authority.'

of the priest while reciting certain parts of the liturgy (see Dd.
XLIII, 5 n).
1
The covenant between the good and evil spirits, by which their
conflictwas limited to nine thousand years (see Bd. I, 18, 19).
2
That is, transformed and vitiated them. The Av. frakerewta^/
(Vend. I, 7), describing the modifying work of the evil spirit upon
the creation, is here expressed by fra^o vadun<
3
Such an assembly is mentioned in Vend. II, 42, but its pro-
ceedings are not stated.
4
So in all versions, but, as the renovation is generally considered
as confined to the end of the nine thousand years, we ought per-

haps to transpose the words and read for the nine thousand years,
l

until the renovation, resurrection, and future existence.'

 CHAPTER LVII, 2Q-LIX, 7. 1
05

CHAPTER LVII I.
i.
sage asked the spirit of wisdom (2) thus
The :

1
Wherefore is it when one turns the ignorance and
foolishness of an ignorant king back to knowledge
and cleverness, on account of the sovereignty which
is his ; (3) and, as to a wise \ one
poor man, who is

turns the knowledge and sagacity, which are his,

back to foolishness and uselessness, on account of
'

the poverty ?

4. The
of wisdom answered (5) thus
spirit :
f
On
account of the deceit and violence of the fiend 2
of

greediness (6) men utter more words as to the

manliness of every one whose wealth and power are
more, and recount his deeds and actions more fully ;

(7) but, in the eyes of the angels and archangels, a

poor man who is innocent and wise is better and

more precious than a king or opulent man 3 who is
ignorant/

CHAPTER LIX.
i. The
sage asked the spirit of wisdom (2) thus :

'

What are the vices of priests ? 3. What are the

vices of warriors ? 4. What are the vices of hus-
bandmen ? 5. And what are the vices of artizans 4 ?
'

6. The spirit of wisdom answered (7) thus The :

'

vices of priests are heresy, covetousness, negligence, \

1
Lip adds 'and innocent/
2
Li 9 has demon.'
'

,,

3
Lip has 'than an opulent king/
4 '
<
the well-endeavouring,' the lowest of the four classes
Literally
of the community here mentioned (see also Chaps. XXXI, XXXII).
IO6 . DfNA-I MAfNOG-f KHIRAS.

trafficking (su^aklh) *, attention to trifles, and un-

belief in the religion.
8.
*
The vices of warriors are oppression, violence,

promise-breaking, unmercifulness (an-az>6khshaga-

2
vandih), ostentation (dakhshih) haughtiness, and ,

arrogance.
9.
*
The vices of husbandmen are ignorance, en-
viousness, ill-will, and maliciousness.
10. 'Andfae vices of artizans are unbelief, want
of thanksgiving, improper muttering of prayers,
moroseness, and abusiveness.'

CHAPTER LX.
i . The sage asked the spirit of wisdom (2) thus :

*
Of mankind which are more conversant with good
'
and evil ?

3. The
wisdom answered (4) thus
spirit of Of :
'

mankind he whose sojourn 3 and business are with

the bad 4 and they provide him a name for good
,

repute and goodness, is the man more conversant

with good. 5. And he whose sojourn and business
are with the good 5 and they provide him a name ,

for disrepute, is the man more conversant with

evil.

6.
'
Because whoever joins
it is said, (7, 8) that
with the good brings good with him, and whoever

1 '
'
Or, perhaps, usuriousness.' The Sanskrit version has lazi-

ness,' as if Ner. had read asu</akih.

2
NSr. has read^ahi, and translated ' incontinence.'
3
Reading ni^asto. Lip has whose business is most (v6^-ast),
'

both here and in 5.

4
Li 9 has 'the good.' 5
Lig has 'the bad.'
 CHAPTER LIX, 8-LXI, 6. 107

joins with the bad brings^ evil (9) just like the
wind which, when it impinges on stench, is stench, 2

(10) and when it impinges on perfume, is perfume,

3
(n) it is, therefore, notorious (12) that he whose ,

business is with the good receives good, (13) and

he whose business is with the bad receives 4 evil ;

(14) but, even then, both are to be considered as an

experiment (auzmdyi^no) V

CHAPTER LXI.
i. The sage asked the spirit of wisdom (2) thus :

'
Which is the chief of men ? Which is the chief of
women ? 3. Which is the chief of horses ? Which
is the chief of flying creatures ? 4. [Which is the
chief of oxen?] 6 Which is the chief of wild animals ?
Which is the chief of grains ?'
The spirit of wisdom answered (6) thus The
5. :
'

man who is wise, who is steadfast in the religion,

who is well-praising, who is true-speaking is chief
over his associates.

1
Lip has 'will bring with him? in both clauses, but the repeti-
tion is unnecessary in Pahlavi.
2
Lip has 'will bring with */,' both here and in 10,
3
Lip has 'proper to know.'
4
K43 does not repeat this verb.
5
Lip has 'by the result (a0amejn)/ The meaning is that,

though a man's character is generally in accordance with the com-

pany he keeps, this must not be assumed without proof; and when

the contrary is the case, as stated in 4, 5, his own disposition

must be of a very decided nature. N6ryosang seems to have mis-
understood the author's argument, and, supposing 6-13 to con-
tain a mere illustration of 4, 5, he considered it
necessary to
transpose 'the bad' and 'the good' in 4, 5, so as to make the
illustration applicable.
6
K43 omits the question in brackets.
108 DIN A-f MAfN6G-{ KHIRAD.

The woman who is young \ who is properly

7.
'

disposed, who is faithful, who is respected, who is

good-natured, who enlivens the house, whose modesty
and awe are virtuous, a friend of her own father and
2
elders ,
husband and guardian, handsome and replete
with animation 3
is chief over the women who are
her own associates.
8. The ox which
'
is glorious, which is tall-eared,
which has a herd of cows is chief over oxen.
9.
'
The ATihara^ 4
is the chief of birds. 10. The
5
horse which is swift is the chief of horses. 1 1. The
hare 6
is the chief of wild animals ;
and wheat 7 is the
chief of grains/

CHAPTER LXII.
i. The sage asked the spirit of wisdom (2) thus :

'
In what place stands Kangde^ ? 3. Where is the
enclosure formed by Yim constructed 8 ? 4. In what

1
Lip has 'talking, eloquent/
2
N6r. translates niyak by 'father's brother,' an elder who is

considered as a special protector in India.

3
Reading namag-akun, which epithet is omitted in Lip.
4
A name of the Kampt, who is said to be the chief of birds

1), the Vis Kawipta who

in this world (Pahl. Visp. I, i, Bd. XXIV, 1

brought the religion to the enclosure formed by Yim (see Vend. II,
138, i3p), and which is said, in the Pahlavi version, to be a ^ahar-
'

vak (or Tah&rnk) who goes back into the existence of the spirits.'
To determine the meaning of this name (which Ner. translates by
Sans. >akravaka, 'Brahmany duck') we have to consider not only
the two forms /fciharaz; and ^aharvak, but also the term ark,
'falcon,' used in Bd.XXIV, n. The Mmr6j of Bd. XIX, 15,
XXIV, 2p (the ^indmroj of Chap. LXII, 40) is also said to be
the chief of birds, but probably mythic birds are meant.
5
Lip has 'white,' as in Bd. XXIV, 6.
6 7
See Bd. XXIV, p. See Bd. XXIV, ip.
8
Lip omits 'constructed.'
 CHAPTER LXI, 7~LXII, 1 8. 1
09

place lies
1
the body of Sahm ? 5. Where is the
abode of Srosh ? 6. In what place stands the three-
legged ass ? 7. Where is the Horn grown, the pre-
parer of the dead, with which they restore the dead
and produce the future existence ? 8. In which
place is
2
Gopaltoshah ? 9. With what work is the
Kar fish intrusted ? 10. Where has the griffon bird
a nest (a^iyan) 3
? 1 1. In what place sits A'lnamro.s',
'
and what is his work ?

12. The
of wisdom answered (13) thus:
spirit
' 4
Kangde^ intrusted with the eastern quarter, near
is
5 6
to Satavayes (14) on the frontier of Alrin-ve^o
,
.

15. 'The enclosure formed by Yim is constructed

7

in Airan-ve^o, below the earth

8
16. And every .

species and seed of all the creatures and creations

of Auharma^, the lord, whatever is better and
more select of man and beast of burden, of cattle
and flying creatures is brought thither 9 17. And .

every forty years one child is born from one woman

and one man 10 who are of that place (18) their life, ;

1 2 '
Lip has 'remains.' Lip has remains.'
3 ' 4
Lip has a resting-place.' See Chap. XXVII, 58, 62.
5
Av. Satavasa, the western leader of the stars and special

opponent of the planet AnamV (Venus), which may, perhaps, be

identified with Antares (see Bd.
II, 7, V, i), though Geiger (Ost.
Kul. p. 313) thinks Vega more probable. It also protects the

southern seas, and its name is applied to the gulf of 'Uman in that
direction (see Bd. XIII, 9-13, Zs. VI, 16, 18). But its connection
with the east, as implied in our text, requires explanation, and
throws some doubt upon the reading.
6 7
See Chap. XLIV, 17-23. See Chap. XXVII, 27-31.
8
So stated in Bd. XXXII, 5, and probably meaning that its
position could no longer be discovered on earth. Bd. XXIX, 14
states that it is in the middle of Pars, below Mount Yimakan.
9
\
See Vend. 11,106-113.
10
Perhaps we should understand
'
from each woman and each
110 DiNA-I MAINOG-1 KHIRAD.

too, is three hundred years 1 (19) and ,

their pain and
2
disturbance are little .

20.
'
The body of Sahm 3 is in the plain of P-
sandas 4
,
near to Mount Dimavand 6
. 21. And on
that plain, except corn and the eatable things they
sow and reap and live upon, there is not so much
as a single other tree 6 or shrub, or plant; (22) and ,

its golden colour is mostly wormwood 23. And

7
.

the angels and archangels have appointed 99,999

guardian spirits of the righteous as a protection for
the body of Sahm 8 (24) so that the demons and,

fiends may not injure it.

10
25.
*
The abode of Sr6sh 9
is mostly in Arzah , and
afterwards also in Savah and the whole world.

man,' that is, a couple of children from each couple, which would
agree with Vend. II, 134.
1
Pahl. Vend. II, 136 has 150 years.
2
The characteristics mentioned in 17-19 are ascribed to the
whole of Airan-veg-6 in Chap. XLIV, 25, 27, 32.
3
See Chap. XXVII, 49.
4
Li 9 has Pust Gu.rtaspa, 'the ridge of Vistasp,' which
appears, from Bd. XII, 18, 34, XVII, 8, to have been somewhere
in the central desert of Persia. In Bd. XXIX, 7-9, 1 1 we are told
that Sam lies Pejyansaf (evidently the Pe\sn-
asleep in the plain of
das of our text) in Kavulistan, till he is waked hereafter to slay
Dahdk, who escapes from Mount Dimavand. This legend may
have led to the perplexing juxtaposition of Pe\randas and Dimavand
in our text, and the perplexity occasioned by this may have led
N6r. to substitute Pu^t-t Vwtaspdn for the former name, as being
nearer Dimavand.
6
The highest peak of the modern Alburs, in which Dahak is

said to be confined (see Bd. XII, 31).

Li9 has han murd,

6
Reading hano dru-ae ;
'another myrtle-
bush.'
7 8
With yellow blossoms. As stated in Fravar^in Yt. 61.
9
See Chap. 11,115.
10
The western region, as Savah is the eastern one (see Chap.
XVI, 10).
 CHAPTER LXII, 19-35. I]tl

26. 'The 1 2
three-legged ass sits amid the sea
3
Varkash ; (27) and as to water of every kind that
rains on dead matter, the menstrual discharge, and
other bodily refuse 4 ,
when it arrives at the three-

legged ass, he makes every kind clean and purified,

with watchfulness.
28. 'The Horn 6 which
is the preparer of the,

dead, is grown in the sea Varkash, in that which is

the deepest place (29) and 99,999 guardian spirits
;

6
of the righteous are appointed as its protection .

30. The Kar fish 7

, too, ever circles around it, and
always keeps the frog and other noxious creatures
away from it.

8
'Gopaitoshah is in Alran-ve^o, within the
31.
32. From foot to mid-body
9
region of Khvaniras .

he is an ox, and from mid-body to the top he is a

man. 33. And at all times he sits on the sea-shore,
(34) and always performs the ceremonial of the
sacred beings, and pours holy-water into the sea.
35. On account of which
10
through the pouring of ,

that holy-water, innumerable noxious creatures in

A prodigious monster of benevolent character, described in

1

Bd. XIX, 1-12; possibly some local divinity.

2
Li 9 has 'stands,' as is also stated in Yas. XLI, 28.
3 4
See Chap. XLIV, 15. Lip adds 'and pollution.'
5
The white Horn or G6karn, the tree of immortality (see Bd.
XVIII, i, XXVII, 4). It is 'the preparer of the dead,' because

the elixir of immortality is expected to be prepared from it at the

resurrection (see Bd. XXX, 25).
6
Those who watch over the sea Vouru-kasha (see Fravart/m
Yt. 59).
7
Ten such fish, of enormous size and intense watchfulness, are
said to be employed to protect the Gokarn from a lizard or frog
sent by Aharman to injure it
(see Bd. XVIII, 2-6).
8 9
I
See Chap. XLIV, 35 n. See Chap. XXVII, 40.
10
Li 9 omits these four words.
112 DINA-I MAINOG-I KHIRAD.

the sea will Because, if he does not speci-

die. 36.
ally perform that celebration of the ceremonial, and
does not pour that holy-water into the sea where
those innumerable noxious creatures shall utterly
then, whenever the rain shall rain, the
1
perish
noxious creatures have to rain just like rain.
37. The nest of the griffon bird 2 is on the tree
*

38. Whenever
3
opposed to harm, the many-seeded .

he rises aloft a thousand twigs will shoot out from

that tree, (39) and when he alights he breaks off
the thousand twigs and bites the seed from them.
40. And the bird .ATlnamros 4 alights likewise in that
vicinity ; (41) and his work is this, that he collects
those seeds which are bitten from the tree of many
seeds, which opposed to harm, and he scatters
is

(pargandertf) them there where Tlstar 5 seizes the

water (42) so that, while Tistar shall seize the
;

water, together with those seeds of all kinds, he shall

rain them on the world with the rain 6 /

1
Lip has 'and those innumerable noxious creatures do not
utterly perish.'
2
The Sno-muruv (Av. san6meregho)or Simurgh, a mythic
flying creature said to suckle its young and to be of three natures
like the bat (see Bd. XIV, n, 24, XIX, 18).
3
Lip has 'of all seeds.' This tree, from which all wild plants
are supposed to spring, is said to grow in the sea near the Gokarn
tree, and also in Airan-ve^-6 (see Bd. IX, 5, 6, XVIII, p, XXVII, 2,

XXIX, 5).
4
The chief of mythic birds next to the Seno-muruv ; he is said
to defend Iran from invasion by occasionally picking up foreign
districts like grains of corn (see Bd. XIX, 15, XXIV, 2p).
5
The angel who personifies the starTutar (Sirius, see Chap.
XLIX, 5, 6), after a conflict with the demons of drought and
thunder (see Bd. VII, 1-13), pours down rain from the cloud, in
which he had brought the water from the sea.
6
Originally, the archangel Ameroda*/ (see Chap. II, 34) is said
 CHAPTER LXII, 36-LXIII, 6. 113

CHAPTER LXII I.
i. The sage asked the spirit of wisdom (2) thus :

'
Which good work which is greater and
is that
better 1 than [all 2 ] good works, and no trouble

(an^inako) whatever is necessary for its perform-

ance 3 ?'

3. The
wisdom answered (4) thus
spirit of To :
'

be grateful in the world, (5) and to wish happiness

for every one. 6. This is greater and better than

every good work, and no commotion (ange^inako)

4
whatever is necessary for its performance .'

Peace and prosperity 5 .

to have mingled the plants with the rain (see Bd. IX, 2) but after- ;

wards this was done by the mythic bird (see Bd. XXVII, 3). This
legend was evidently intended to account for the rapid appearance
of wild plants after rain in dry climates, where all traces of vegeta-
tion often disappear during the summer droughts.
1
Li 9 inserts 'more valuable and more advantageous.'
*
K43 omits 'all.'
3
Li 9 has 'no
trouble and expense are necessary in it.'
4
This reply is much altered by Ner. and stands as follows, in
Li 9 'To wish happiness for every one ; (5) to be grateful unto
:

the sacred beings and the good ; (6) in every position and time to
consider and keep in remembrance Auharmaz^, as regards creative-
ness,and Aharman, as regards destructiveness ; (7) and to be with-
out doubt as to the existence of the sacred beings, the religion and
soul,heaven and the account in the three days, and the reality of
and future existence. 8. This, most especially, is
the resurrection
the good work which is greater and better, more valuable arid
more advantageous than all good works, and no trouble and ex-
pense are necessary in it.'

The text of all versions ends abruptly at this point, without any
peroration.
c
Only in K43-

04]
5IKAND-GUMANfK VIGAR,
OR

THE DOUBT-DISPELLING
EXPLANATION.

I 2
 OBSERVATIONS.
i. into chapters the translator is responsible,
For the division
but the sections are divided according to the alternating
Pazand-
Sanskrit text of N6ry6sang.
2-6. (The same as on page 2.)

7. The manuscripts mentioned are :

to Dastur
AK (probably written A.D. 1568) Paz.-Sans., belonging
now and contains
Hoshangji Jamlspji of Poona ;
it defective,is

but this translation is based upon its text

only Chaps. I, i6-XI, 145,
so far as it extends.
BM modern fragment,
a Pahl.-Pers., in the British Museum
(additional Oriental
MS. No. 22,378), containing Chap. I, 1-31.

JE (written A.D. 1 842, by Jamshedji Edalji) Paz.-Sans., belonging

to Dastur Hoshangji and as
complete as this translation, the latter

half of whichis based upon its text.

Paz.-Sans.,
JJ (written A.D. 1768, by Jamshedji Jamasp Asa)
of Nawsdri, and as
belonging to Dastur Khurshedji Jamshedji
complete as this translation.

K28 No. 28 in the

(about 150 years old) Pahl.-Paz.-Sans.,
at it is now defective, but con-
University Library Kopenhagen ;

tains Chaps. I, i-II, 8; III, 1-25; III, 3 6-IV, 106; VIII, 103-

IX, 16; IX, 3o-X,i 3 ; X, fi-XI, 28; XI, 55-61.

Li5 (written about A.D. 1737) Pahlavi, No. 15 in the India
Office Library at London. It contains Chaps. I, 4-V, 71.
in the same
L23 (written by the same hand) Pazand, No. 23
library; containing Chaps. I, 34-VIII, 23.
No. 19 of the Haug
MHig (about 150 years old) Paz.-Gu^.,
Collection in the State Library at Munich. It contains Chaps. I, i-

XI, 201.
PB3 (more than a century old) Paz.-Sans., No. 3 of the Bur-
nouf Collection in the National Library at Paris. It contains
Chaps. I, 5-X, 66.

R
(modern) Pahl.-Paz.-Sans.-Pers., formerly belonging
to Mr.

Romer, and now partly in the India Office Library at London,

and partly in No. 10 of the Miiller Collection in the State Library
at Munich. It contains Chaps. I, 25-V, 57.
SIKAND-GUMANIK VIGAR.

CHAPTER I.

i. In the name of Auharmas*/, the lord, the

greatest and wise, [the all-ruling, all-knowing, and
almighty, (2) who is a spirit even among spirits, (3)
and from his self-existence, single in unity, was the
creation of the faithful. 4. He
also created, by his
own power, the seven supreme arch-
unrivalled

angels *,] the

allangels of the spiritual and worldly
2
existences, (5) and the seven worldly characteristics
which are man, animals, fire, metal, earth, water,
and plants.
6. And man was
created by him, as a control of
the creatures, for the advancement of his will. 7.

From him likewise came 3 at various times, through

1
The passage in brackets is omitted in several Pahl. MSS.,
many of which commence at this point, but it is found in K28,
BM, and others, and also in the Paz. MSS. and Sans, version.
'
The first epithet, all-ruling/ which it contains is likewise omitted
in a few Paz. MSS., while others add a further laudatory passage at
that point, which is evidently a modern interpolation. The seven
archangels include Auharma^ himself (see Bd. I, 26 n).
2
So in the Pahl. MSS. and
Sans, version, and also in and MHiQ
PB3, which latter follows the oldest Paz. MS. (AK) very closely ;
but 1-16 have been lost from itself. AK
Several other Paz.
MSS. substitute 'creations.'
3
So understood by Neryosang, but the original Pahlavi could
have been translated by 'he likewise sent,' because the Huzvaris
yatun*/, 'came,' and sedrund, 'sent,' are written alike.
Il8 SIKAND-GtiMANIK VIGAR.

his own compassion,mercifulness to his own creatures,

religion, and a
natural desire of the knowledge of
8. So, also, as to the
purity and contamination.
intellect, understanding, wisdom, knowledge,
con-

sciousness, and guardian spirit which are the appli-

ances of the soul that are seeking information of
these spiritual appliances, the five which are the sight,
and touch, (9) through the five
hearing, smell, taste,
worldly appliances, which are the eye, the ear, the
nose, the mouth, and the rubbing surfaces of the
whole body (10) he likewise created man with the
accompaniment of these appliances, for the manage-
ment of the creatures.
ii. He also created the religion of omniscience
like an immense tree, (12) of which there are one
stem, two branches, three boughs, four twigs, and
13. And its one stem is agreement.
1
five shoots .

1
4. The two branches are performance and absti-
nence. 15. The
three boughs are Humat, Hukht,
and Huvarst, which are good thoughts, good words,
and good deeds. 16. The four twigs are the four
classes of the religion, by whom the religion and
world prepared, (17) which are priesthood,
are

warriorship, husbandry, and artisanship. 18. The

five shoots are the five rulers whose scriptural names

are the house-ruler, the village-ruler, the tribe-ruler,
the province-ruler, and the supreme Zaratust. 19.
And the one chief of chiefs, who is the king of kings,
is the ruler of the world.
20. Likewise, the work manifested by him in the
world which is man is in the likeness of these four

1
The last two terms were, no doubt, Pahl. jak and barg-gah,
of which the Paz. de.raa and brijaa are
merely misreadings.
 CHAPTER I, 8-31. IIQ

classes of the world. 21. As unto 1 the head is

priesthood, (22) unto the hand is warriorship, (23)

unto the belly is husbandry, (24) and unto the foot
is artisanship.
25. So, also, of the four capabilities (hunaran)
that are in man which are temper, ability, wisdom,
and diligence (26) unto temper (khim) is priest-
hood, as the greatest duty of priests is the temper
that they do not commit sin on account of shame and
fear (27) unto ability (hunar) is warriorship, that is,
;

the most princely adornment of warriors is the ability

which expended, the manliness which is owing to
is

self-possession (khva^ih); (28) unto husbandmen is

the wisdom (khira^) which is strenuous performance
of the tillage of the world, and continuance unto the
renovation of the universe; (29) and unto artisans is
the diligence (tukhshakih) which is the greatest
advancement of their class.
2
30. This arrangement of every kind is upon one
stem, truth and agreement, opposing the fiend and
3
his appliances which are co-existent. 31. These ,

which are recounted by me, are of many kinds and

many species, as many are religious and many
4
believing at a period that all are mutually afflicting ,

1
Or '
over.' This comparison of these four parts of the body to
the four classes of men is mentioned several times in the Dinkar^,
especially in the latter part of the fourth book.
That is, the ordinances of religion (see
1

11-13).
3
The various heterodox religions, here assumed to be appliances
of the fiend for misleading mankind, which the author discusses in
the course of his arguments hereafter.
4
Assuming that Paz. awbasa stands for Pahl. hanbeshin, as
in Mkh. I, 37. It might be hu-b6shin, 'well-afflicting/ but this
' '

,
would not be so easily reconciled with the meaning inconsistent
which the word often assumes, as in Chaps. XIII, 145, 147, XV, 77,
XVI, 42.
I2O SIKAND-GfjMANIK VIGAR.

co-existent destroyers and injurers, one as regards

the other. 32. And
with the mutual afflictiveness,
destructiveness, and combativeness which are theirs,
one towards the other, they 1 afterwards also contend
against the one truth co-operatively and with united
strength.
33. The possession of truth is the one power of
the faithful, through the singleness of truth. 34. The
many kinds of falsehood, which must become confused
and mutually afflicting to many, are, in the aggregate,
from one source of deceitfulness.
As to that, this composition is provided by me,
35.
who am Mar^an-farukh son of Auharma^-da^, as I
2

saw age much religiousness and much good

in the

consideration of sects (keshdn) of many species (36) ;

and I have been fervent-mindedly, at all times in my

whole youthful career, an enquirer and investigator of
the truth of them. 37. For the same reason I have
wandered forth also to many realms and 3 the sea-
shore. 38. And
of these compendious statements
4
which, owing thereto are an enquiry of those desiring
,

the truth, and 5 a collection and selection (vi^i^ano) of

1
The heterodox religions.
2
As this name has not been found elsewhere, nothing further is
known about the author of this work than can be gathered from the
few statements he has made in the work itself. He lived probably
in the eighth or ninth century of the Christian era, as he mentions
the Dinkarfl? edited by Atur-frobag in Chaps. IV, 107, V,
92, IX, i,
4, X, 57, XII, i, and also the Rdshan commentary prepared by

Atur-frobag's son (see Chaps. X, 53, 54, XI, 213); but he does not
allude to the later edition of the Dinkar^
prepared by Atur-pa<f,
son of HSmi^, who was living in the latter part of the ninth century
(see Bd. XXXIII, nn).
3 '
Sans. on.' This statement is
very similar to that in Mkh. I, 35.
4 '
Reading zgas, instead of the similarly- written afaj, and of it.'
5
Reading afaj, instead of a^aj here.
 CHAPTER I, 32-48. 121

it, for these memoranda, from the writings and memor-

anda of the ancient sages and high-priests of the just

and especially those of the glorified Atur-pa^/iya-
vand the name ^ikand-gumanlkVi^ar 2 is appointed
1

by me. 39. As it is very suitable for explaining

away the doubts of new learners about the thorough
understanding of the truth, the blessedness and truth
of the good religion, and the inward dignity of those
free from strife.

40. And it is composed and arranged by me not

for the wise and talented, but for preceptors (far-

hangikan) and those newly qualified. 41. So that,

3

while many become freer from doubt about the

miraculousness and blessedness of the statements of
the good religion and primitive faith, (42) I am still

begging of distinguished sages, (43) that whoever

wants to look, should not look 4 to the religion of the
particular speaker and composer, but to the greatness
of the truth, blessedness, and definite statements of
the ancient sages. 44. Because I, who am the com-
poser, do not hold the station of teaching, but that
of learning.
45. And
it seemed to me,
through liberal thought,
a statement, from that knowledge of the religion,
destined and important even for new learners. 46.
Because he who distributes to the worthy, out of the
little knowledge which is his, is more acceptable than
he who knows much and the worthy are without
benefit and without help from him.
47. Since those ancient sages decided, (48) that
liberality is of three kinds, of thought, of word, and

1 2
See Chap. IV, 106. 'Doubt-dispelling explanation.'
3 ' *
Sans, has students/ Sans, has 'you should not look/
122 SIKAND-GlMANK VIGAR.

of deed. 49. Liberality of thought being that whose

wishing of happiness for any others whatever, of a
like disposition, is as much as for its own. 50.

Liberality inword being that which teaches to the

worthy something out of every virtuous knowledge
and information which have come to it (51) just as ;

'

that which a certain sage said (52) thus: I desire

that I may understand all information which is

advantageous, and I will teach it to friends and

acquire the result which is obtainable.' 53. And the
liberalitywhich is in deed being that which, out of
any benefit whatever that has come to it, is a benefit
to the worthy.

54. Again, a reminding of the good as to the

it is

preservation of the soul (55) and for the same

;

reason I have arranged that while the wise are kindly

observant of me, through their own compassion, they
may remember about the immortality of the soul.
56. Since it is said, that the eye of him who observes
all
good creatures with kind eyes is the eye of the
sun (57) because the sun is, indeed, an observer and
;

beautifier with kind eyes for all creatures.

CHAPTER II.

I. Thesubject (2) is about several questions

first

that the ever-successful Mitro-aiyyar 1 son of Mah- ,

1
who is not mentioned elsewhere, was probably a
This person,
layman and evidently a Ma^a-worshipper, although his father's
name seems to be Muhammadan, either Ma'hmud or Mu'hammad.
The Parsis under a Muhammadan government often adopted Mu-
hammadan names, as they also took Hindu names in India but, in ;

this case, it is
perhaps more probable that the father had become
 CHAPTER 1,49-11, II. 123

f,
asked with good intent and not
from Spahan 1
,

in search of defects, and the answer thereto.

3. As to that which is asked thus:
'

Why did
Aharman hurry on to the light 2 and how was it ,

possible to be so when he is not of a like nature with

it, though we always see that whatever is not of a

like nature abstains from a different nature as much

as water does from fire ?' 4. The answer is this, that
the cause itself of the hurrying on of Aharman,
which was to the light, was his different^ nature. 5.
And on account of the desire of a destroyer, which
was perpetually in his nature, he is a destroyer of
different natures.

Being injured and injuring, however they occur,

6.

do not take place except from difference of nature

and those of a Because in those of
different nature. 7.

a like nature there exist similarity of will and unani-

mit_pne towards the other, not injuring and being

injured. 8. And those of a different nature, on

account of their opposing nature, are destroyers and

one of the other, however they come to-
injurers,
gether. 9. Those of a like nature, on account of
3
unanimity and similarity of nature, are lively efficient, ,

and mutually helping, when they come together.

10. The disintegration and separation of like
natures is the disunion of different natures. 1 1.
Just

a convert to Muhammadanism, and changed his name accordingly,

after his son had grown up.
1
The Pahlavi form of Ispahan.
2
In Bd. I, 9, 10 we are told that when the evil spirit arose from
the abyss, he rushed in to destroy the light which he then saw for
the first time, but was frightened away by its bravery and glory.
3
, So understand by Ner., but zivihend may mean 'they are
graceful/ or it may be a misreading of zenihend, 'they are
armed.'
124 VIGAR.

as heat and cold which, on account of their opposing

nature, are destroyers and injurers, resisting and

their perpetual
disintegrating one another, through
nature. Because every disintegration is owing
12.

to the laws (rastagan) of cold and dryness, heat and

moisture, (13) and their destruction, injuring, and
opposition of one another. 14. For the disintegra-
tion of bodies is owing to the perpetual struggling

of heat and cold, dryness and moisture; (15) and

owing to their struggling, one with the other, bodies

are disintegrated and disabled.
1 6. Of water and fire, through their own nature,
no injury whatever is manifest; (17) but the cold of
their fraternization 1 is
mingled with the moisture of
the water, and is an opponent of the heat of the fire ;

(18) and the dryness of their fraternization is mingled

with the heat of the fire, and
counteractingly an is

injurer of the moisture of the water.

CHAPTER III.

i. And as to that which is asked (2) thus :

*

Why
does not the creator Auharmasr^ keep Aharman back
from evil doing and evil seeking, when he is the
mighty maker? 3. As I assert that no mighty
maker is afterwards imperfect nor yet unresisting.'
4. The answer is this, (5) that the evil deeds of
Aharman are owing to the evil nature and evil will
which are always his, as a fiend. 6. The omnipo-

tence of the creator Auharma^ is that which is over

all that is
possible to be, and is limited thereby.
1
When water comes in contact with fire.
 CHAPTER II, I2-III, 21. 125

7. That which is not possible to be is not stirred

up by a capable or an incapable being. 8. Whoever

says it is so is not within the limits of understanding
the words. 9. Because, though he said that it is not
possible to be, he says again that the sacred being is
capable of it, and that has brought it out of the limits
of what is not possible to be. 10. For then it is

not the not-possible, but the possible to be.

ii. As his capability is limited, so also is his will,

thereby. 12. For he sagacious, (13) and the will

is

of a sagacious being for that which is possible

is all

to be, (14) and his will does not pass on to that

which is not possible 1 (15) because he wills
,
all that
which is possible and fit to be.
1 6. If I
say that the creator Ataharma^ is able
to keep Aharman back from the evil which is his

perpetual nature, (17) possible to change that

it is

nature which is demoniacal into a divine one, and

that which is divine into a demoniacal one; (18)
and it is
possible to make the dark light, and the
light dark.
the changing of a nature by its
19. Of own self
those not understanding nature speak, (20) who are
uninformed of the nature of the result 2 in actions
and propensities 3 (21) and they account the wolf
;

and noxious creatures as a benefit.

1
Sans, adds 'to be,' and is followed by most of the modern
MSS.
2
Paz. vazihajn, probably a misreading of Pahl. uzdahij-n.
3
Paz. gadajni, both here and in Chaps. IV, 56, VIII, 122, 123,
126, XII, 64, evidently means 'disposition, peculiarity/ It is pro-

bably a misreading of Pahl. gusini^n, occasioned by some writer

connecting the two letters zn and so converting them into a
*(<*).
126 SIKAND-GftMANiK VIGAR.

22. Since the harm and evil which arise from

mankind and cattle are not naturally their own, but
are owing to the havoc, deceit, solicitation, and de-
luding of the fiend, (23) they are from the like
1

vileness of other fiendswho are such as the malice,

2
wrath, and lust which are mingled with mankind.

24. Just as the swallowing of bitter medicine, which

is mingled with poison, is not the accomplishment of

happiness, but for the removal of the pain and sick-

ness which are owing to an extraneous nature (bard
gohar). 25. As of a statement which is true or
false (26) though it may be that, connected with a
false statement, a righteous man is preserved from
much harm, and is ruined by that which is true
(27) mostly that benefit is not from the false state-
ment, but from the removal of the destruction and
evil which are mingled with the vile, (28) and that
harm is not from the true statement, but from the
evil which is mingled with the vile.

29. Also, as regards that which happens when

opponents have appeared in order to remove each
one its own competitor, (30) every one is unre-
stricted 3 in keeping away that which is its own

opponent, (31) such as light and darkness, perfume

and stench, good works and crime, erudition and
ignorance. 32. That which is not unrestricted is the

1
N6r. reads vyawani, which he understands to mean 'bewilder-

ing/ but it is doubtful if we can derive this meaning from vyawan,

*
a waterless wilderness,' which word occurs in Chap. XIV, 30. The
original Pahlavi word can be also read either niyazanih, cause of
'

longing, temptation,' or nihazanih, 'intimidation.'

2
Evil passions which are personified as fiends (see Mkh. XLI,
10,n).
3
Reading a tang, instead of the similarly- written atuk which
would be the equivalent of the Paz. atu (Sans, jakta) used by N6r.
 CHAPTER III, 22-IV, 4. 127

light to keep away stench, nor the perfume darkness;

in order
(33) but they have each separately appeared
to keep away their own opponent.
34. As to that, too, which they say
1
that in the ,

dark night a righteous man is preserved from the

lion, wolves, dogs, and robbers, (35) while in the
2
light day he becomes a captive in their hands, (36)
it is not proper to consider that as a benefit owing

to darkness, nor yet as an evil owing to light. 37.

Because light is created for the removal of darkness,
not for the keeping away of the lion, wolf, and
noxious creatures. And there are many other things
which are of this nature. 38. On account of tedious-
ness this merely as a summary
is collected the ;

virtue and understanding of you triumphant ones

(39) are so much, that you may obtain more from

revelation.

CHAPTER IV.

i. And as to that which is asked (2) thus :

'
When
I always see that all things ever arise from the celes-

tial sphere and stars, (3) and who created this sphere,
then it is like that which those of the Vlro^/ 3 religion
say, that he created good and evil. 4. If Aharman
1
For the purpose of arguing that evils are sometimes advan-
tageous, and may, therefore, form part of the design of a beneficent
spirit.
2
Or gr6h may mean 'a hostage/
3
Compare Sans, viruddha, 'perverse, contradictory,' or Pers.
bulud, 'antiquity.' It is possible that Muhammadanism is alluded
to, as that religion is hardly ever mentioned by name in Pahlavi

writings, probably from motives of policy.

128 SIKAND-GtjMANiK VIGAR.

created anything, how did he become able to create

the effect of these marvellous things, (5) and why is
it when they are stars by which assistance of virtue
is always bestowed ? 6. If Auharma^and Aharman
created in conference, then that way it is manifest
that Auhamia-s*/ is an accomplice and confederate,
with Aharman, in the harm and evil which ever arise
from the celestial sphere/ 7. The answer is this,
(8)
that the celestial sphere is the place of the divinities

(baghan), who are the distributers of happiness,

from which they always justly bestow their distribu-
tion of every happiness. 9. And the forms of the
seven planets (star) are witches who rush below
them, despoilers who are antagonistic distributers,
(10) whose scriptural name is Gadug
1
.

1 1 .
Through the creator Auharma^ was the
arrangement of these creatures and creation, metho-
dically and sagaciously, and for the sake of the
continuance of the renovation of the universe. 12.
As the evil spirit was entangled in the sky, that
fiend, with evil astuteness and with lying falsehood,

encompassed
2
and mingled with
the light, together
with the fiends of crimes of many kinds, who are
I will make
'
those of a gloomy race, thinking thus :

these creatures and creation of Auharma^ extinct,

or I must make them for my own/
13. Those luminaries, the highest of those of the
1
Av. gad ha, a term '
a brigand' which is used in conjunction
for
with witches and other evil beings in the Srosh Yt. Hadokht, 5, 6.
2
Supposing that the Paz. frawast (fravast in 16) stands for
Pahl. parvast, as in Chaps. VIII, 96, 97, XIV, 73, XVI, 56, 60,

66-69, 7*> I 2 ) but as N6r. uses Sans, prasarpita, pravish/a,

pravartita, samudgata, and samutpatita to translate the word,
he must have assumed that it stood for frasast
(Pahl. fravast,
'

sprang forth ').

 CHAPTER IV, 5-19. 129

good being, became aware, by means of omniscience,

of the blemishing operation and the lies and false-
hoods of the fiend, (14) and of this too, that is, of
what extent was power of his, by which this
this

blemishing operation and work of ruin creep on

1
,

(15) so that, henceforth, there exists no power what-

ever for its restoration, which is free from the com-
plete daubing of restraint, pain, and entanglement
that is inside the sky.
1 6. It is they
2
who
are sagaciously mingled by
him (the good being) with the substance of the lumi-
naries, because that fiend encompassed and was

entangled with his luminaries, therefore all his

powers and resources are for the purpose of not
allowing the fiends of crimes of many kinds their
own performance of what is desirable for them each
separately; (17) such as the fiendish venom of the
noxious creatures which the four elements (zahakan),
pertaining to Auharma^, [keep enveloped 18. For 3
.

if this fiendish venom of the noxious

creatures] does
not remain entangled [with the four elements of the
bodily formations pertaining to Auharma^] which
are water, fire, earth, and air it is just as though

they came to the sky and spiritual existence. 1

9.

1 '
Sans. will retreat/ as if Ner. understood the pronoun 'his' to
refer to the good spirit, instead of the evil one;
the application of
the pronouns in 14, 15 being by no means clear in the original
text.
2
The spiritual representatives of the luminaries, who are angels.
3
The words in brackets are omitted in AK, PB3, 1,23, so that
17, 18, in those MSS., stand as follows: 'Since the fiendish
venomof the noxious creatures, that the four elements pertaining to
Auharma^ which are water, fire, earth, and air have not en-
tangled, is just as though they (the creatures) came to the sky and
spiritual existence'

[24] K
130 SIKAND-GCMANIK VIGAR.

And they attained to spirituality and a disem-

if

bodied existence, it would not be possible for those

creatures of Auharma^ to avoid and escape from
that demoniacal venom of theirs. 20. It would be in
the grasp (grohe)
1
and mingled with the breath
(v&d) of mankind and the other creatures, and their

restoration, support, increase, and growth would not

be possible.
21. So they 2 also keep those planets enveloped
in light, because the fiendish venom of the noxious
creatures is in the substance of those luminaries.
22. On
account of that, too, the existence of some-
what of advantage is manifest from the serpent
species, which are dissolving venom from the mul-
titudes of other wild animals and noxious creatures 3 .

23. So also from the planets; on account of the

commingling of the inferior splendour of those lumi-

naries, benefit manifested by them.

is

24. A similitude of these planets and the benefit

which they always bestow (25) such as the brigands
is
4
(gadugan) and highwaymen who interrupt the path
of traders in a caravan. 26. They abstract important

things from many, (27) and do not grant and give

Uiem to the diligent and worthy, but to sinners, idlers,
courtezans, paramours, and the unworthy.
28. Observe this, too, that this performance of

good works which astrologers compute and state

from those planets is for this reason, (29) when they
have not preferred the method of the divinities

1
Or grohe may mean 'an assemblage.'
2
The angels of the luminaries.
3
Which they eat, and thereby diminish the number of such
objectionable creatures.
4
See 10 n.
 CHAPTER IV, 20-37.

(baghan) who are distributing welfare, and that,

also, of the five constellations pertaining to Auhar-
mazd which are the great one 1 that is supreme and
measurable 2 Haptoiring created by Mazda
,
and 3
,
4
,

the stars Vanand 5 Sataves 6 andTista.r'* as regards

, ,

the brigands (gadugan) 8 and distributers of evil.

30. And those are the five planets that rush below
them the shape of stars, and they keep them
in

enveloped in light, which are Saturn, Jupiter, Mars,

Venus, and Mercury. 31. Since the supreme constella-
tion, the great one of the north-opposing 9 (32) Hap-
toiring, is opposing Saturn, (33) Haptoiring, created
by Mazda, is opposing Jupiter, (34) Vanand, the
smiter of noxious creatures, is opposing Mars, (35)
the star Sataves is opposing Venus, (36) and the
30
star Ti^tar opposing the planetary Mercury
is (37) ,

the welfare, which they say is from those brigands

(gadugan), is from those five constellations per-

1 ' '
Called the great one of the middle of the sky in Bd. II, 8, V, i,
which has not yet been identified, but may be Regulus or Orion.
2 '
Sans. very visible.'
8
See Mkh. XLIX, 15-21, where it is called Haptok-ring.
4
This epithet is often applied to Haptoiring, Vanand, and
Sataves.
5 6
See Mkh. XLIX, 12-14. See Mkh. LXII, 13.
7
See Mkh. XLIX, 5, 6.
8
The planetary witches (see 10).
9
Or it may be planetary-opposing/
'
or l
north-accepting/ The
dislocation, and probable corruption, of these sections is due to Ner.,
who evidently considered the epithet mazdadhata,
l
created by
Mazda,' as the name of one of the constellations, and
' '

great and
supreme' as mere epithets of Haptoiring.
'
But he found it difficult

to adapt the text to this opinion of his.

10
These oppositions agree with those mentioned in Bd. V, i,

except that Haptoiring is there opposed to Mars, and Vanand to

Jupiter.
, K 2
132 SIKAND-GUMANIK VIGAR.

taining to Auharma^, (38) as they obtain the

triumph of much power and little injury.

39. And for the sake of not leaving these five

planets to their own wills, they are
bound by the
creator, Auharma^, each one by two threads (^Ik),
to thesun (Mihir) and moon. 40. And their for-
ward motion and backward motion are owing to the
same cause. 41. There are some whose length of
thread is
longer, such as Saturn and Jupiter, (42) and
there are some of which it is shorter, such as Mercury
and Venus. 43. Every time when they go to the
end of the threads, they draw them back from behind,
(44) and they do not allow them to proceed by their
own wills, (45) so that they may not injure the
creatures.

46. And those two fiends that are greatly powerful,

who are opponents of the planetary sun and moon,
move below the splendour of those two luminaries 1 .

47. Another even that which is called the brigand

(gadug) of the stars, as regards the welfare that

exists 2 is likewise confined below the splendour of

48. And when it gets far from control, it

3
the sun.
commits damage and harm on the constellation into
which it springs, and on the quarter which is the
particular concern of that constellation, (49) until it

1
Referring to the supposed cause of eclipses, which are said to
be occasioned by two dark bodies revolving below the sun and
moon, so as to pass between them and the earth whenever an
eclipse occurs (see Dd. LXIX).
2
Referring to the supposed injurious influence of comets which,
as they usually appear one at a time to the unassisted eye, are here
assumed to be a single evil being, the Mujpar of Bd. V, i, 2.
8
We should perhaps say 'she/ as a dru^-, 'fiend/ is usually
considered to be a female being, and the Mibpar or Mu^-pairika is

a witch.
 CHAPTER IV, 38-62. 133

becomes again, a second time, bound and fettered

to the sun.

50. The statement which they offer about it 1 (51)

is this, the conflict of the superior beings within the
star station. 52. Out of the inferior of those are the
conflicts of TLrtar and the demon Spen^agar 2 (53) of ,

the fire Vazist 3

and the demon A^aush 4 (54) and ,

of other good spirits with gloomy ones, for the for-

mation of rain and allotment of welfare to the
creatures.
Below them are mankind and cattle, noxious
55.
creatures and deadly ones 5 and other creatures ,

that are good and bad. 56. Because propensities

(gada^ni) are mingled with mankind, (57) which
are greed, lust, malice, wrath, and lethargy, (58)
wisdom, temper, skill, knowledge, understanding,
and intellect, (59) as the good influences and bad
influences are called, which are the causes of good
works and sin.
6
60. All this welfare of the creatures is specially
owing to the creator of the creatures, (61) who is him-
self the healer and perfect ruler, the maintainer of
protection, nourisher, and caretaker, preserving his
own creatures. 62. And, for his own creatures, he

1
Meaning, probably, the reason given by the astrologers for the

good works mentioned in 28.

2
The demon of thunder (see Bd. VII, 12).
3
The lightning (see Bd. XVII, i).
4
The demon of drought (see Bd. VII, 8, 10, 12, XXVIII, 39).
These two represent the struggle between rain and
conflicts

drought, which culminates in the thunderstorm Tutar (Sirius);

being the bringer of rain.

5
So in AK, PBs, MHiQ, but other MSS. have mar, <
serpent/
instead of mar, though Ner. uses Sans.
6
Which is manifest in the world around us.
134 SIKAND-GUMANiK VIGAR.

has thoroughly created and taught the means of

preservation from evil, and the appliances for
abstaining from crime.
63. Asemblance, too, of him is such as a wise
orchard-owner and gardener who wishes to diminish
the wild animals and birds which are mischievous
and destructive for his orchard by spoiling the fruit
of the trees. 64. And that wise gardener, effacing

(padasae) his own littletrouble, for the sake of

keeping those mischievous wild animals away from
his own orchard, arranges the appliances which are
necessary for the capture of those wild animals,
(65) such as springes, traps, and snares for birds.
66. So that when a wild animal sees the snare,
and wishes to proceed with suspicion of it, through
unconsciousness of the springe and trap he is cap-
tured therein.
67. This is certain, that, when a wild animal falls
into a trap, it is not a victory of the trap, but that of
the arranger of the trap, (68) and through him the
wild animal is captured in the trap. 69. The pro-
prietor and orchard-owner, who is the arranger of
the trap, is aware through sagacity that the wild
animal is powerful, and to what extent and how long
a time. 70. The power and strength of that wild
animal, which are in its body, are exhausted and
poured out by struggling, as much as it is able, in
demolishing the trap and in endeavouring to destroy
and spoil the springe. 71. And when, on account of
imperfect strength, power of struggling totters
its

and is exhausted, that wise gardener then, by his

own will and his own result of determination, wisely
throws that wild animal out of the
trap, with its

existing nature and exhausted strength. 72. And

 CHAPTER IV, 63-80.

he consigns his own trap and springe, rearranged

and undamaged, back to the storehouse.
73. Even like him is the creator Auharma^,
who the preserver of creations and arranger of
is

creatures l the disabler of the evil original evolu-

,

tion 2
and protector of his own orchard from the
injurer. 74. The
mischievous wild animal, which is
the spoiler of the orchard, is that accursed Aharman
who is the hurrier and disturber of the creatures.

75. The good trap is the sky, in which the good

creations are lodging, (76) and in which the evil
3
spirit and his rudimentary miscreations are captured.
77. And
pertaining to the springe and trap of the
wild animal, who is mischievous owing to his own
wilfulness, is the exhauster (78) time that, for the

struggling of Aharman and his powers and resources,

4
is for the (79) which, through the
long period
struggling of the wild animal in the springe and
trap, is an exhaustion of its strength. 80. The sole 5

1
Nr. has 'of the trap' in Sanskrit. The Paz. dam, meaning
' '
both '
creature and trap.'

Reading bun ga^tak instead of bun ya^tak, as the word has

2

evidently no reference to any form of worship. It cannot be trans-

' '
lated original perversion (a possible meaning of the word) because
there are two of them (see 103 and Chap. VIII, 101), one com-
peting with the other (see Chap. VIII, i), which, as one of them is
here said to be evil, implies that the other is good and cannot,
therefore, be a perversion ; nor would this term be applicable in

Chap. VI, 6 or XV, 56.

may be primitive/ as kadmon is the Huzvarij form of
3
Or it
'

c
the Paz. khamast (superlative of Pers. ^am, 'immature') here
used.
4
So in all the older MSS., but in Sans, it
'
is the long-time lord/
a common Avesta epithet of time/ and this alteration has Leen
'

introduced into JE, R, and a few other modern MSS.

5
Assuming that Paz. awas stands for ew&z. The word is

omitted by Sans., K28, Li5.

136 SIKAND-GfiMANiK VIGAR.

creator arranges a preservation

of the creatures
again, which is the preparation of an eternal happy
progress free from his adversary, which that wise
orchard-owner does with his own
trap and springe
1
.

8 1. Then 2 the scanty power and want of ability of

that fiend for it, in his struggling for the luminaries,
are manifest even from this. 82. When as with
I will make this
3 '

lying falsehood he thought thus :

sky and earth and the creatures of Auhamia-sfc/

extinct, or I will turn them from their own nature
and bring them to my own/ (83) even then, with all
the power, desire of destruction, and perpetual strug-

gling of the fiend, no slaughter whatever by the

demons is free from effectual limits it is this earth ;

and sky, and these creatures, (84) that are propa-

gating from few to many, as is manifest, (85) and
innumerable persons are convinced of it. 86. For,
if in this struggling any victory should have specially

occurred, would have been impossible to

it attain
from few to many.
87. the births of the worldly existence
Moreover, if

are mostly manifest through the occurrence of death

therein, even then it is seen that that death is not a
complete dissolution of existence, but a necessity of
4
going from place to place, from duty to duty 88. .

For, as the existence of all these creations is derived

from the four elements, manifest to the sight
it is

th-at those worldly bodies of theirs are to be mingled

again with the four elements. 89. The spiritual parts,

which are the rudimentary appliances of the life

1
As stated in 72.
2
Reading adina,r, then for it,' which is the original Pahlavi
'

indicated by the Paz. aina of Ner.

(see Mkh. IX, 6 n).
3
See 12.
Compare Chap. XII, 79.
 CHAPTER iv, 81-99. J 37

stimulating the body, are mingled with the soul

(90) on account of unity of nature they are not dis-
persed(91) and the soul is accountable (amar-
homand) for its own deeds. 92. Its treasurers
1
,

also, unto whom its good works and offences are in-

trusted,advance there for a contest. 93. When the

treasurer of the good works is of greater strength,
she preserves it, by her victory, from the hands of
the accuser and settles it for the great throne and
2
,

the mutual delightfulness of the luminaries (94) ;

and it is assisted eternally in virtuous progress. 95.

And when the treasurer of its offences is of greater
strength, it is dragged, through her victory, away
from the hands of the helper 3 (96) and is delivered ,

up to the place of thirst and hunger and the agoniz-

4
ing abode of disease 97. And, even there, those
.

feeble good works, which were practised by it in the

worldly existence, are not useless to it; (98) for, owing

to this same reason, that hunger and thirst and
punishment are on it proportionately to the
inflicted
sin, and not lawlessly, (99) because there is a watcher 5
1
Ner. divides the word gan^obar, 'treasurer/ into the three
words gan^ u bar, 'treasure and produce.' These treasurers are
the female spirits who meet the soul after death, with its stores of

good works and sins (see Dd. XXIV, 5, XXV, 5), and symbolize its
good and bad conscience, represented by a beautiful maiden and
a frightful hag, respectively.
2
The accuser is any person or thing of the good creation that
has been injured by any sin, and who must be satisfied by atone-
ment before the sin can be remitted. The question, therefore, to
be settled, when the account of the soul is rendered, is whether its

good works are sufficient to atone for its sins. In this case the

treasurer of offences represents the accusers.

3
The treasurer of good works.
4
That is, to the torments of hell.
6
Either the treasurer of its good works, or the good works
themselves.
138 SIKAND-GOMANIK VIGAR.

of the infliction of its punishment. 100. And, ulti-

mately, the compassionate creator, who is the for-

giver of the creatures, does not leave any good

creature captive in the hands of the enemy 1 101. .

But, one day he saves even those who are sinful, and
2
,

those of the righteous through atonement for sin, by

the hands of the purifiers, and makes them proceed
on the happy course which is eternal.
1 02. The conclusion is this, that the creator is the
healer and perfect ruler, the maintainer and nourisher,

protecting and preserving the creatures

3
not a pro- ;

ducer of the disease, a causer of the pain, and an

inflicter of the punishment of his own creatures. 103.
And it is more explicitly written below, with the
4
arrangement of the two original evolutions , among
the assertors of the non-existence of a sacred being 5 ,

and the contemplators of unity 6 .

104. As
ordered and requested by you it is pro-
vided (padarast) do you direct and observe ;
it with
105. Because, as written above by
7
kind regards.
us, I do not hold the station of teaching, but really
that of learning. 106. Even this teaching of doctrines
is that which was obtained by me, through the religion
of wisdom 8
,
from the writing (nipik) of Atur-pa^iya-
vand 9
,
and is here indicated. 107. And his teachings

1
Compare Chap. XII, 59.
2
Assuming that Paz. ^ume is a misreading of Huz. yom-i.
3
Compare 61.
4
See 73 n, Chaps. V, 4 6-IX, 45.
5 6 7
Chap. V. Chap. X. Chap. I, 44.
8
It is doubtful whether this dini-i-khard was the name of

a book now unknown, as the phrase admits of reasonable trans-

lation.
9
This writer is also mentioned in Chaps. I, 38, IX, 2, X, 52,
but his name has not yet been found elsewhere. As he does not
 CHAPTER IV, IOO-V, 3. 139

are in the Dinkar^ manuscript

1
(nipik), which the
2
supremely learned Atur-frobag ,
son of Farukh-za;/,
who was the leader of those of the good religion,
explained out of his knowledge of the religion, and
which consists of a thousand subjects 3 .

1 08. Of that, too, which is asked by you about

unlimitedness and limitation, I have written below 4 ,

through the will of the sacred beings.

CHAPTER V.

1. Another subject, among the assertors of the

non-existence of a sacred being, is about the exist-
ence of the sacred being and his competitor.
2. Of the knowledge approvable by wisdom and
the statements of the limits of evidence, abo^tt the
existence of the sacred being and his competitor, (3)

appear to be mentioned in that portion of the Dinkar^ known to

be extant, his writings were probably embodied in the first two
books of that work, which have not yet been discovered.
1
The most extensive Pahlavi work in existence, of which only
Books III-IX are extant they contain about 170,000 words and
;

are a the religious opinions, customs, legends, and

summary of
literature of the Maz^a-worshippers, compiled probably in or before
the eighth century of the Christian era from earlier records.
2
An early editor of the Dinkan/, ' acts of the religion/ His
selections from various religious writings form the fourth and
books of that work. He appears to have been succeeded in
fifth

the editorshipby his son Zaratmt. And when their manuscript

became worn out, it was finally re-edited by Aturpa^/, son of H6mi<^,
who lived in the latter part of the ninth century. All these three

good religion/ and are mentioned

'
editors were leaders of the in

the last paragraphs of tjie third book of the Dinkardl

3
Paz. daraa means rather 'subject' than 'chapter' (Paz. dar).
4
See Chap. XVI, 53-107.
140 SIKAND-GMNK VIGAR.

this is a summary : One knows it should be enjoined,

that the supreme first knowledge, most suitable for
the comprehending the sacred
well-discerning, is

4. He, of whom this knowledge

is not the
being.
leader of knowledge, is unaided by other knowledge.
5. Comprehending the sacred being is possible
1
through undecayed understanding, fervent intellect,
and decisive wisdom.
Since comprehending the sacred being is not,
6.

thus far, more than that one knows that a sacred

being exists, (7) because whoever is acquainted with
the existence of a certain thing, and is unaware of its
nature, thinking thus, that that thing is good or
is

bad, erudite or ignorant, antidote or poison, cold and

frozen or hot and scorching, dry and withering or

damp, (8) and, when unaware of its nature, his only

knowledge of it is then useless (9) for it is possible
to cause the commendation and condemnation of any

person or thing, not through its existence but through

its nature
(10) therefore one knows this should be
2
also enjoined, that a knowledge of anything is

acquired in three modes (i i) by knowing what : is

inevitable, or by knowing what is analogous, or by

what possibleis and fit to exist.
Inevitable knowledge is such as once one is
12.

one, and twice two are four. 13. For within the
bounds of the really inevitable it is not possible to
say, (14) that there was or will be a time, or a place,
where twice two are said to be five or three.
1 5.
Knowledge by analogy is that which announces,
from anything manifest, something which is not
1
Assuming that Paz. agunast (Sans, anavila) stands for Pahl.
agondi*/; but
'
it may stand for Pahl. agungi^, unsilenced.'
2 '
Sans, inserts the nature of.'
 CHAPTER V, 4-32. 141

manifest, (16) and brings, out of anything visible,

something invisible, in the likeness of a hand put
1
up 9household service of the perception of
for the

wisdom, (17) through complete similarity, resem-

blance, or partial resemblance.
1 8. Complete similarity is such as that of a man
of Pars to a man of another district. 19. Resem-
blance is such as that of cheese to the white of an
egg. 20. And partial resemblance is such as that of
cheese to chalk, (21) since this is about the limit of
partial resemblance, because cheese is like unto chalk
only in whiteness, (22) but to the white of an egg in
whiteness and also as food.
23. And there is also that which is called more
esembling than resemblance, and more partially
esembling than partial resemblance. 24. That
rhich is more than complete
not spoken similarity is

ibout, (25) because completion does not become

lore complete.
26. By this mode it is set forth a second time at
more length. 2 7. To demonstrate an invisible from
a visible thing is such as from a thing made and
maintained, which not domestically serving the
is

maker and maintained (28) and from a thing written,

whose writer is not declared, (29) are manifest a
maker of that which is made, a maintainer of that

which is maintained, and a writer of that which is

written, who are inevitable, (30) because that which
is not manifest and is invisible is demonstrated by
the thing which is manifest and visible.
31. Information of that which within the possi-
is

ble and fit to exist is credible, (32) such as what one

1
As a finger-post.
142 SIKAND-GCMANIK VIGAR.

states thus :saw a man by whom a lion, or a lion

'
I

by whom was slain outright.' 33. And this,

a man,

being that which is within the limits of the possible

and fit to exist, may be a lie. 34. But when a man
announces that intelligence, who is renowned for
truth and tested in judgment, it is within the limits
of truth and reality. 35. If a man announces it, who
is
disgraced by falsehood and tested in misjudgment,
it is within the limits of falsehood and
unreality.
36. Another mode, outside of these and within
the limits of the inevitable, is by knowing what has
not occurred and is not possible (37) such as what ;

'
one states thus :
bring the world,
It is possible to

the inside of an egg,' (38) or it is

'
in secrecy, into

possible for an elephant to pass into an eye of a

needle,' (39) in such a manner as though one of them
really becomes no greater and no less, (40) or its
substance is something which is not a rudiment.

41. A struggle which should not be limited, (42)

an existing thing which is not temporary and local-
ised, (43) or is localised and not limited, (44) the
working of a vain miracle, (45) and other things of
this description of speaking and imagining are faulty
and false and not possible.
46. Then 1
the knowledge of the existence of him
who the exalted sacred being, apart from tangibi-
is

lity of nature and other evidence, is through the

inevitable and analogy, (47) as much visible before
the sight of wisdom as from the prosperity 2 forma-
,

tion, and organization which are, according to dif-

1 '

Reading adtnaj*, then of him,' for Paz. aina, as in Chap. IV,

Si. Having explained the modes of arguing, in 12-45, tne
author now returns to the argument itself.
2
So in Sans., but bahar-homandih also means 'divisibility.'
 CHAPTER V, 33-61.

ferent statements of
many kinds, the formation of
the things of the world and mankind whose
particles,
and the appliances which are owing thereto, are such
as the elements of the
body and life, from which 1

they are prepared and formed, (48) which are fire,

water, air, and earth, (49) that are, each
separately,
a stimulus so qualified and ennobled for their own
operations, (50) that the operation of fire, through
its own
quality (/Hharih) and nobility (vaspuhara-
kanih), is such that the operations of water, air, and
earth are not to stimulate unrestricted 2
(atang) by
it.
51. Thus, the operation of water,
also, through
its own is such that the operations of air,
quality,
fire, and earth are not unrestricted
by it. 52. So,
also, of air, the operations of fire, water, and earth
are not unrestricted, by it.
53. So, also, of earth, the
operations of these others are to stimulate not unre-
stricted byit. 54, But each separately is for its own
operation, just as they are ennobled and qualified
(55) by him who is, sagaciously and methodically, a
qualifier,a constructor, and an ennobler. And
56.
the organization is constructed,
prepared, qualified,
and ennobled as is suitable for those
operations.
57. So, also, as to mankind and the other creatures,
who are the germinating of these elements,
(58) whose
organization of bone, fat, sinew, veins, and skin, each
separately (59) without sympathy, one for the other,
is visible
altogether. 60. Thus, too, are the nobility
of the internal organs,
|&^ qualification 3 (61) such as
the liver, heart ,
lungs, kidneys, gall-bladder, and

1
Reading mun asaj for Paz. ke vaj.
2
See Chap. Ill, 30 n.

Assuming that Paz. dawur is a misreading of Pahl. dil.

144 SIKAND-GftMANIK VIGAR.

other appliances, for every one of which a function

of its own is manifest. 62. They are qualified and
ennobled for their defence by those functions which
are their own.
63. So, also, the qualification of the eye, ear,
is

nose, tongue, mouth, teeth, hand, foot, and other

external appliances, whose own functions are each

separate. 64. And it is visibly manifest therein ;

inasmuch as, when one of these organs is disabled,

any one of the rest is not suitable for the work of

that other one, for which not qualified. 65. And
it is

when only the construction of one of the organs of

the body is examined into that is, how it is it is
1
wonderfully sagaciously constructed .

66. Such as the eye, which is of many natures of

different names and different purposes, (67) as the
eyelash, the eyelid, the white, the eyeball (khayak),
the iris (sayak), and the pupil (te^ak), (68) in such
way that the white is fat 2 , (69) the iris is water which
3
has so stood in the prison of fat that the turning of
the eye, from side to side, occurs through it, (70) and
the pupil, itself the sight, is like a view into the water.
71. The stands in the prison of white, like the
iris

standing of water in a prison of fat (72) and the ;

pupil is within the iris, like the view of a thing

within clear water, (73) or the form of a column in

1
So in Sans., but the Pahl. text may be translated
'
how won-
derful it z'Sj it is
sagaciously constructed.'
2
Assuming that Paz. p^gh, as well as pih in 69 and peh in
'
71, stands for. Pahl. pik (Pers. pi), fat.' It might also be con-
'
nected with Pers. pik ah, a veil/ as Ner. seems to have understood
'
fat suits the whole context better.
'
it here ; but
3
Reading lag, instead of rag, 'a vein,' which latter is adopted
by Ner. both here and in 71.
 CHAPTER V, 62-92. 145

a shining mirror. 74. And the arrangement of the

white in the orbit is for the reason that the dust
whirling from the atmosphere, when it arrives at the

eye, shall not be concealed in it, (75) but shall turn

to the (gumb) of the eye, (76) and shall not in-
lid

jure the sight of the eye. 77. Just as the construc-

tion of the tube (rag) of the ear is undilated (afahal),
for the reason (78) that whirls of dust and winged
noxious creatures shall not rightly enter therein.
79. And the moisture of oneself, the secretion of
the ear, and the venom of noxious creatures are
manifestly as useful^.
80. When appliances of life and soul are
the
observed (81) such as the smell, hearing, sight,
taste, and touch which are causing the intelligence
of living beings, (82) as also the wisdom of every
pontiff (r a d\ which is
pronounced decisive, (83) the
knowledge which is
acquiring, (84) the intellect which
is a seeker and
transmitter, (85) the understanding
which is a treasurer and defender, (86) the con-
sciousness which is itself the sight of the soul, (87)
the guardian spirit (fravash) which is itself the
nature that is a maintainer of the body, (88) the
spiritual life (ahu) which is pure, (89) and the other
spiritual existences that are maintaining the body,
which are each separately qualified, in that manner 2 ,

for their operation and duty (90) they are perfect

in their own operation, as to duty such as they are

ennobled and qualified for. 91. As to that for

which they are not qualified, they are not suitable.
92. The two arguments which are each separate

1
As means of defence.
2
By the assistance of the senses mentioned in 81.

[24] L
146 5-IKAND-G^MANiK VIGAR.

in the Dinkardf manuscript, as the supremely learned

one 'has explained them out of his knowledge of the
1

religion, are here set

forth at length. 93. He whose
wish is to fully understand the wonderfulness of the
Ma^a-worshipping religion and the statements of
the primitive faith, (94) examines into it in a
manuscript of that character, (95) and shall under-
stand more fully the wonderfulness and truth of the
2
.
religion

CHAPTER VI.

T. As
another delusion 3 of those asserting the
to

non-existence of a sacred being (2) whom they call

4
atheistical (3) that they are ordained
(dahari)
free from religious trouble (a lag) and the toil of
practising good works, (4) and the unlimited twaddle
5 6
(drayijn) they abundantly chatter, (5) you should
observe this 6. That they account this world, with
:

the much change and adjustment of description of

its members and appliances, their antagonism to one
another, and their confusion with one another, as an
7
original evolution of boundless time. 7. And this,

too, no reward of good works, no

that there is

punishment of sin, no heaven and hell, and no

stimulator of good works and crime. 8. Besides

1
Atur-frobag (see Chap. IV, 107).
2
Nearly all the Pahlavi manuscripts of this work terminate here.
3
Paz. vyawani (see Chap. Ill, 22 n).
4
Sans, digambara refers this term to Buddhist ascetics, the
nearest approach to atheists with which Nr. was acquainted.
6
A
contemptuous term for the speech of evil beings.
6
Or it
' 1

may be one, as the Sanskrit uses the third person.

7
See Chap. IV, 73 n.
 CHAPTER V, 93~VI, 1 8. 147

this, that things are only worldly, and there is no

spirit.

9. As I have written and shown above 1 (10) that

to be made without a maker, and decided without a
decider, is as impossible as to prepare what is written
without a writer, or a house without a mortar-mixer
2
(ra^) and building (desak) (u) things made, of
all kinds, cannot arise without making.
12. And this worldly existence is
owing to the
mingling of competing powers. 1 3. So its numerous
possessions are so constructed, selected, and made
of diverse races (/iharan), diverse colours, diverse
scents, diverse characteristics, and diverse species as
I have stated above 3 about the body, (14) that it is
constructed and made out of many things, such as
bone, fat, sinew, veins, skin, blood, breath, hair 4 ,

fundament 5
, hand, foot, head, belly, and other mem-
bers, internal and external, (15) in two series 6 of
things of many kinds, of which to be never made by
means of the diverse nature of diverse powers, (16)
or to arise without a maker, the impossibility is

certain.
1
7. And in like manner of the other creatures, plants
and trees, water and fire, earth and air, their stimu-

lus, which is not themselves, is to their own

too,

duty and they are not stimulators, (18) but there is

;

a stimulator, a building (de^ak), and a making for

1 2 '
Chap. V, 27-30. Sans, has carpenter.'
3
Chap. V, 57-63.
4
Assuming that Paz. vas is a misreading of Pahl. varas. N6r.
has Sans, rasa, 'liquid secretion/
5
Supposing that Paz. daryam (Sans. nish/M) stands for Pahl.
dar-i dum.
6 '

Literally columns/
L 2
 148 SIKAND-GUMANiK VIGAR.

them. 19. And

the usage (vazar) which is changing
and urging them, from stimulus to stimulus, from
statement to statement, and from time to time, is
not according to the will and requirement of those
made, but according to those that are stimulating
and making.
20. Even so, indicative of the rotation of the years,
months, days, and hours, is the revolution of the
celestialsphere and stars which are settled (pasakh-
tak), and of the sun and moon which are adjusted
(nt varafak), a well-horsed progress and conspicuous
1

revolution. 21. This, too, is an indication that the

movements of every appearance (/lharlh) are owing
to an exhibitor, by whom the movement of that

appearance is exhibited.
22.
Owing to other differences and different

management the worldly existence (23) it is

in

possible to know, from the worldly existence at

various times and various periods, that this worldly
without a manager.
existence is not 24. Or that its
manager not a sacred
is
being
2
who is learned, ,

acting reasonably, of unlimited power, and illumin-

ing
3
the sky, is also that which is visible when the
development, decay, and death of the world are such,
that the nature alike of mankind and animals, and
alike of races and trees, is to come from youth to old

age, anal from old age to death. 25. No one what-

ever is seen that has come from old age back to
youth, or from death back to life, and it is not

1
Alluding to the supposed horses of the sun. Sans, has
'
brilliant.'
2
That is, the world cannot be controlled by a sacred being
alone, on account of the evil it contains.
3 '
Sans, has making,' another meaning of varz.
 CHAPTER VI, 19-40. 149

possible to say so. 26. Nor yet is it proper to

think, say, or believe this, (27) that there is no

recompense of good works and punishment of
crime, (28) nor even an appearance of an attain-
able creator of all the creatures, and of the daubing
of a destroyer.
29. Moreover, as precious to
to this latter, that is

those who are more friends of penury than of the

comfort of ill-famed vileness (30) because they
produce their happiness thereby and are grateful,
1
,

(31) and when they see distress they become

suppliants (32) even from this destiny and dispensa-
tion which cannot become spiritual except by the
spirits (33) even so, in the appearance of every
one of the hungry, (34) and in every one hurrying
and straitened 2 who is imploring favours, is a
,

manifestation of the maintenance of a hope for a

supreme inspection over mankind, and, indeed, over

wild animals, birds, and quadrupeds.
35. As to this, too, which they call sophistical 3
,

(36) that there is no assurance of even one of these

4
things,(37) because all are jaundiced (38) for
whoever says that honey is bitter and honey is

sweet, is right in both, (39) since it is bitter to those

abounding in bile, and sweet to others (40) also ;

bread is pleasant and bread is unpleasant are both

1
By performing the good work of charity, which is necessary
for the future happiness of their own souls.

Assuming that Paz. ^ajtaw u vadawg is a misreading of

2

Pahl. aujta^o va tang.

3
Paz. suwastai (Sans, suvastayika) is evidently traceable to
(rofaoTTiKos through Pers. sufis/aiyah.
4
Paz. tahal (Sans, ka/uka) is transposed in Pers. tal'^,
'bitter,' in which sense the word is used in 38, 39, and Chap.
m, 2 4.
150 VIGAR.

true, (41) pleasant to the hungry, and

since it is

unpleasant to the surfeited (42)

and many other
;

statements of this description (43) that which should

be said in reply to their twaddle is summarily (44)
such as the wise have told them (45) thus Even :
'

this statement of you sophists, about the jaundiced

nature of everything, is alike jaundiced, and there is
no truth in it.'

46. other things are said among them (47)

Many ;

and this that is indicated by us is the predominant

information for you victors, (48) so that you may
obtain more from revelation.

CHAPTER VII.
i. Another
subject is about the existence of a
1
competitor of a different nature, as shown above ,
(2) that, constructing, qualifying, and
from the

ennobling of things so sagaciously, and even from

the circumstances of an unimproving (a/arik) hand
put upon the concentrated light, it is manifest that
its maker, constructor, concentrator, and qualifier is

sagacious. 3. Also his constructing sagaciously is

manifest, from each separately, through the qualify-

ing and ennobling of his own works severally. 4.
And his working sagaciously is an indicator that his
work purposed and caused, (5) because every one
is

of the works of the sagacious ought to be purposed

and caused. 6. The purpose and cause of a work
arise first, the work itself afterwards.
7. From the many kinds of his work it is manifest
that his work is willed and requisite. 8. For there

1
Chaps. IV, ii, 12, V, 54-56.
 CHAPTER VI, 4I-VII, 24.

are two modes of doing a work, (9) either the willed

is of the kinds which are his will, (10) or the
many
quality of one kind which is as it is qualified l
is ;

(
1 1
)
so from the many kinds of work of the creator
it is manifest that his work is willed and requisite.

12. And his will is owing to a necessity of different

2
limit , (13) because his will was a requisite for the

power of the original evolution.

14. The purpose and cause of a work are before
the necessity, (15) because while the purpose of the
necessity of a work does not occur, the necessity
does not exist. 16. The purpose of a work arises
from the cause, towards which the necessity of that
work instigates. 1
7. The necessity and willing of a
thing which is caused exist (18) and a cause of the ;

necessity of a thing owing to its own self is not well

suited, (19) because the cause arises from progression,

(20) concerning which an indicator is the purposed

work that is sagacious. 21. The purpose owing is

to a cause, the causeowing is to promptitude (austaz'),

the promptitude is owing to an exception (bar a), the
exception is owing to an injurer, and the injury is
owing to an opponent, without further words.
22. I have also shown 3 on this subject, through ,

inevitable knowledge and through analogy, the

making and qualification of the world and its cir-

cumstances and appliances. 23. From the making
and qualification of the world is manifested a maker
and qualifier; (24) and 4 [through the purposely-made

1
By necessity, and not exhibiting any freedom of will on the

part of its maker.

2
That is, not limited by anything in his work of creation.
3
In Chap.V, 46-91.
4
The passage in brackets is omitted by AK, PB3, MHig, 1,23,
152 SIKAND-GtiMANIK VIGAR.

work of the sagacious creator, (25) owing to] the

purposely-made work manifested the existence

l
,
is

of an injurer from without.

CHAPTER VI I L
Again, about the existence of a competing and
i.
2
different original evolution there are these (2) that
,

are manifest from the good and evil which are in the
world, (3) and the particulars of its good maker which
are self-limited. Such as darkness and light, (5)
4.
erudition and ignorance, (6) perfume and stench, (7)
life and death, (8) sickness and health,
(9) order

(da^) and disorder, (10) distress and freedom from

care (a^i^ih), (n) and other co-existing 3 factors
whose certain existence is visible in every district
tfTZdMand,and every age. 12. So that no district or
land whatever is discovered, nor yet any age has
existed or shall exist, (13) wherein these good and
bad terms and particulars have not existed or do not
exist. 14. And not possible to say, as to any
it is

place or age, that good and evil are changeable in

themselves by their own nature.
moreover, of the other co-existences whose
15. So,
difference is not through different duty, through dif-
ferent species, or through different quality (16) as
the difference of those of a like nature among one
another, such as male and female, (17) 0/"the varieties

evidently by mistake, as it is
necessary to complete the meaning of
the sentence.
1
Made for the purpose of frustrating the designs of the fiend,
which he foresaw (see Chap. VIII, 51, 71).
2
See Chap. IV, 7 3 n.
3
And, therefore, competing, as their natures are different.
 CHAPTER VII, 25-VIII, 29. 153

of scents and flavours, and of the sun and moon and

stars, whose difference is not through different nature,
but through different duty, through different qualifi-
cation, and through different construction, which are
such as are attainable for various duties (18) the
good and evil, light and dark, and other different
natures are then their distinction not through
different duty, but through different nature, (19) the

incompatible quality and the injuriousness which are

manifest in them, one towards the other. 20. There-
fore, when good is there *, the non-existence of evil is

unquestionable; (21) when light has come, darkness

is removed. 22. Even so 0/"the other co-existences 2
whose incompatibility and injuriousness together are
owing to the cause of difference of nature, (2 3) because,
inthe worldly existence, there is a manifestation of the

competing nature and injuriousness of the things,

one towards the other.
24. The worldly existence is the fruit of the
spiritual, and the spiritual is its root, (25) because
obtained through a root.
fruit is 26. In like manner
the giver of the evidence arisen among the intel-
ligent is clear. 27, Of the worldly existence being
the fruit, and the spiritual being the root, the
evidence is this, (28) when the progress (ma^ano)
of every visible and tangible thing from impercep-
tibility to perceptibility is explicitly manifest. 29.
Because the arising of mankind and other creatures,
1
Sans, has 'so that where (yatra) good is,' which has induced
JE to insert Paz. <?dar for Sans, yatra, so as to make the author

say when good is here (in this world), the non-existence of evil
there (in the other world) is unquestionable/ A noteworthy
instance of punctilious blundering, on the part of a revising
copyist, making an author say more than he means.
2
Mentioned in 5-1 1 ;
those in 4 having been just referred to.
154 SIKAND-GMANK VIGAR.

who are visible and tangible, from a spiritual existence

which is invisibleand intangible is known, (30) as
much as the mirrored length and breadth of the body
being an emanation of itself. 31. And
the percep-

tibility of the body of man and other creatures was

imperceptible and invisible in the semen which is
derived irom their fathers (32) the semen itself, too,
;

came into perceptibility, visibility, and tangibility in

the skin * of the fathers.
33. It is now possible to know inevitably
2
that
this worldly existence, which is visible and tangible, is
produced and has arisen from a spiritual existence
which is invisible and intangible. 34. In like manner
the lapsing (yehevuntano) from visibility and tan-
gibility into invisibility and intangibility
3
which are ,

themselves a spiritual state, is

unquestionable.
35. When these are seen by us, in the worldly
existence,the competing nature, formation, and in-
juriousness of one towards the other, even as to the
property of the spiritual existence, (36) which is the
root of the worldly one; (37) and, in like manner,
there is no doubt of the existence of its fruit of

worldly possessions (38) this is that which is mani-

;

4
fest as regards a competing nature. 39. Then its
purpose and cause were indicated by me above
6
,

which are the sagaciously working of the creator,

(40) who created the creature which is an indicator
of the existence of an opponent.
1
That Nr. thus read post is shown by his Sanskrit translation
of the word, but the original word was probably pojt, 'the back/
2
See Chap. V, 12-14 f r the technical meaning of this word.
3
As
in the case of death and decay.
4
Reading ad in a jam, 'then its by me/ which is the Pahlavi
form indicated by the Paz. ainaum of N6r.
(see Mkh. IX, 6 n).
6
Chap. VII, 4, 5,19-21.
 CHAPTER VIII, 30-56. 155

41. For it is known that work due to workers is of

two kinds, designed or qualified. 42. That which is

designed is of three kinds. 43. Two are due to the

wise and sagacious ; (44) either through seeking
for their own working of advantage and benefit, (45)
or through removing and keeping away the harm
and evil which are from without. 46. And one is
due to the ignorant and unwise, (47) done defectively
and without a purpose. 48. From the wise and
sagacious, work ought
1
not to arise without a
purpose and without a cause.
49. As the sagacious creator, who is all-knowing,
perfectly capable, and fully complete in his own self,
has sought that which not a necessity for any
is
2
advantage and aggrandizement of his from without ,

(50) it is, therefore, necessary to understand that the

purpose and causes of his works are of that one
kind 3 (51) to remove and keep away the harm which
,

is due to his opponent and the injurer who may arise

from without, which the purpose and cause

is itself

of the creation of the creatures. 52. Also this, that

that sagacious creator is
good-willed, (53) and his
will is all goodness. 54. The creatures were also
created by him predominantly of his own will. 55.
And the completely-stirring desire of him who is
4
good-willed and sagacious is to subdue evil and
make it extinct, (56) for while evil is not subdued the

1
Reading sazeV, as in JE, because, although AK, PB3,
have Paz. sahi<?, 'seems/ NSr. uses Sans, jaknoti.
2
And, therefore, cannot have been actuated by the design men-
tioned in 44.
3
Mentioned in 45.
4
Reading khvaftano, instead of Paz. anaftan, which is almost
identical in writing and making a similar correction in 56.
;
156 SIKAND-GfiMANiK VIGAR.

will of him who

good-willed is not fulfilled.
is 57.
And this, that the goodness of that sagacious creator
is manifest from creativeness, cherishing, and protec-

tion, and from commanding and teaching the means

of putting away the path of evil and causing forbear-
ance from crime (58) also from the qualities and
;

powers of the body in pain and sickness from

without.
And, as a cause of the body, (60) to remove
59.
and keep away the opponent who comes to the body,
and to be the maintenance, the -cause of maturity, and
the cause of growth of animals and sprouting plants
1
,

through the power of maintaining and cherishing

their qualities, there is a co-operator who is scrip-

turally called the Fravash

2
61. And through those
.

four powers that are accumulative, which are the

powers of attracting, seizing, digesting, and extract-
ing (62) and which, owing to the creator's sagacity
of every kind, are co-operators with proportionate

power keeping away the pain and sickness of

for
various kinds which are owing to the opponent, who
is working defectively and desirous of evil (63) and
through others that are of like strength and auxiliary,
the good will of the creator is manifest.

1
Paz. rddamana, which N6r translates by the Sanskrit for 'trees
and grains ;' and the occurrence of the latter word has induced
some reviser of AK to alter the following words zor-i dara,

'power of maintaining,' into zoridaea, 'grains/ which alteration

has been adopted by MHip and PB3, but the latter has also zor-i
dara inserted in the margin, while JE has both readings in the text
which thus means '

through the power of maintaining and cherish-

ing the quality of grains.'
2
The guardian spirit or spiritual representative of each object
created by Auharmas^, which acts for that object in the spiritual
world (see Mkh. XLIX, 23).
 CHAPTER VIII, 57-73. 157

Of this, too, that this one is no creator of the

64.
pain and death which are dissipaters of the body,
who is good-willed and a maintainer and cherisher of
the body, (65) the evidence is even from this, when
the sagacious creator is not a sufferer from sorrow

(apakhshadar) and performing penitence, (66) and

is no
dissipater and disabler of his own achieve-
1
ments (67) because he is sagacious and all-
,

knowing.
68. As to this other and the sorrow and penitence
of the kind which is
owing to his own work, it is
speak about him as of deficient knowledge,
fitting to
incomplete wisdom, and inconclusive understanding.
69. As work does not arise from the wise and
sagacious without a purpose and without a cause 2 ,

(70) in like manner work from the unwise and

ignorant and those of inconclusive understanding is

all defective, without a purpose, and without a cause 3 .

71. And that sagacious one is a contriver, working

sagaciously and methodically, for keeping away that
defective work and inconclusive understanding from
his own creatures.

72. He who is working defectively produced dis-

torted 4
and entangled scriptures among the crea-
tures; (73) because this is known, that it is not
possible so to keep away and cramp
5
him who is a
moving and living nature in a boundless void, and

1 2
Sans, has '
creatures.' See 48.
3
See 46, 47-
4
Assuming thatPaz. farstnmawd (Sans, gumphita) stands for
Pahl. par^in-homand.
5
Paz. aw<?fsuidan(Sans. sahko^ayitum); but it may be noted
that the Pahlavi equivalent of this word might be easily read apa-
sa^agini^ano, 'to disorganize/
158 SIKAND-GfiMANlK VIGAR.

1
to become without risk of injury 74. But, though .

he does not become entangled, fenced in, and captive,

(75) he spreading anguish into the entanglement
is

and captivity, and it is a means of grievous punish-

ment. 76. Only while a complete wiping away of
the anguish due him, and complete information as
to

to his own ignorant activity do not arise, he has

2
meditated with lying falsehood on that which is
connected therewith. 77. And the complete capa-
bility of the almighty creator is the wiping away of
the anguish.
78. the complete wiping away of anguish,
Owing to
through the almightiness of the sagacious creator, he
casts him back impotent into the boundless void. 79.
And the good creatures thereby become fearless,
immortal, and undistressed (80) through the com-
pletely methodical sagacity and discernment of
means of that omniscient creator of good beings.
8 1. From observation of possessions the difference
of things is manifest. 82. And the difference is of
two kinds, as mentioned above 3 83. One is differ- .

ence of operation, and the other is difference of

nature. 84. of operation is owing to
Difference
mutual assistance and united strength 4 (85) and ,

difference of nature is owing to want of an adapter

1
From him, the evil spirit, who is said to have left his native

abyss and come on towards the light, through the void which inter-
vened (see Bd. I, 3-5, 9).
2
So in Paz. Sans.; but 'he meditates' is more probable, and
would be written in the same manner in Pahlavi.
3 '

Perhaps referring to the two series of things' mentioned in

Chap. VI, 13-15, but the connection is not very clear.
4
Because co-operation in complicated work tends towards divi-
sion of labour.
 CHAPTER VIII, 74-IOI. 159

and to opposition. 86. And not in a single place is

a permanence of possessions manifest.

87. If one of anything shall exist and one does not
exist, its name
shall exist, (88) for the sake of recog-

nising things, one from the other, and preserving the

name. 89. The bad, by separation from the good
existence, is originally evolved in such a manner that
the one is really no cause of the other. 90. Because
each one is existent (ait-homand) through its own
self, (9 owing to the perpetual injury and antagonism
1
)

which are manifestly theirs, one towards the other.

92. If any one shall say that, as the competing
formations of the competitors are numerous (93)
such as good and evil, dark and light, perfume and
stench,life and and health, pleasure
death, sickness
and vexation (94) there ought to be many other
such original evolutions, many in number and of
1
many (95) then they may give this reply
species ; ,

(96) that, even when there are many names and many
species of competitors, still then all are within the

compass of two names.

2
97. And these two names
are their including-source, which are good and evil.

98. Their different names and different species are

tokens of these two sources.
99. is nothing whatever that is not in the
There
compass of these two names. 100. There has not
been and will not be anything which is not good or
evil, or a mixture of both. 101. On which account

1 ' '
others give a reply ;' but the Paz. any 6, others/ is
Sans, has

certainly a misreading of Pahl. adin a6, 'then this/ or adinaj,

' *
then to him/ in which latter case the phrase would be then they
'

may give a reply to him.' The proper Pazand for other is *

<awar* or han.
2
See Chap. IV, 1 2 n.
 l6O SIKAND-GftMANIK VIGAR.

it is explicitly manifest that the original evolutions

are two, and not more (102) and also this, that it is
;

not possible for good to arise from evil, and evil

from good.
103. From possible to understand
this, too, it is
1
,

(104) that it is not possible for complete evil to arise

from that thing which is filled with goodness. 105.
If it be possible, then it is not full; (106) because

any one thing, when said no place for

to be full, is

anything else; (107) and when is no

place forthere

anything else, other things are not improved by it.

1 08. If the sacred being be perfect in goodness
and wisdom, the folly and evil of any one are known
not to arise from him. 109. If it be possible for
them to arise from him, then he is not perfect, no.
If he be not perfect, not proper to glorify him
it is

for the sacredness of complete goodness, in. If

good and evil have crept on from the sacred being,
Jie imperfect in goodness.
is 112. If he be imperfect
in goodness, he is imperfect in good information.

113. If he be imperfect in good information, so also

he imperfect in wisdom, understanding, knowledge,
is

intellect, and other appliances of sagacity. 114. If

he be imperfect in wisdom, understanding, intellect,
and knowledge, he is imperfect in health. 115. If
he be imperfect in health, he is apt to become sick.
1 1 6. If he be apt to become sick, he is imperfect
in life.
'

117. If any one shall speak thus I

always see :

that from one nature, such as that of mankind, alike

good and alike evil have always crept on, through

actions owing to them/ (118) that is for this reason,

1
MHip has 'to maintain.'
 CHAPTER VIII, 102-133. I6J

because mankind are not perfect even in one thing.

119. And, on account of imperfection in goodness,
evil has crept on from them; (120) and also on
account of imperfection, even in health, they become
sick. 121. For the same reason they die, (122)
because the cause of death the struggling of two is

competing propensities within one nature. 123.

There where two competing propensities exist within
one nature, the occurrence of sickness and death is
known.
124. If any one shall say that there are good and
evil actions which, until they are done, do not exist,
1
(125) then they may give this reply (126) that the ,

occurrence of an action apart from doing is as im-

possible as any propensity apart from a nature and, ;

as to the nature, (127) its 2 continuance and arrange-

ment are then known thereby not to occur through
its own self. 128. For when a man indulges in
(129) and when
3
wrath, Vohurnan is far from there ;

Vohuman holds the position, wrath is not there.

130. When a man tells a lie, truth is far from there
4
;

(131) and when he speaks true, falsehood has no

position there, and that man is called truthful. 132.
So also when sickness has come, health is not there ;

(133) and when health has come, sickness has gone.

1
See 95 n.
2
Reading adinajaj, 'then its thereby'
(with a double pro-
nominal suffix), which is the original Pahlavi indicated by Paz.
ainaj (see Mkh. IX, 6 n).
3
The archangel
'

good who is said to hold the posi-

thought,'
tion and vanquish '
evil thought/ while the angel Srosh does the
same as regards 'wrath' (see Dinkar</, quoted in Dd. XCIV, i n ;

also Bd. XXX, 29).

4
Sans, adds '
and that man is called false,' which JE also inserts
in Pazand in the margin, but all other manuscripts omit.

[24] M
I 62 SlKAND-GtiMANfK VIGAR.

134. Just as a substance which not moving can is

exist, (135) but movement, except in a substance,

cannot exist.
136. About this chapter, too, collected as
a sum-

mary, (137) do you reverently and discreetly observe

1

and instruct thereon.

CHAPTER IX.
Other information about the existence of the
i.

competitor, similarly testified by the Dinkar*/ manu-

2

script (nipik), is here well noted for you. 2. For

both this which is written above and that which is

written here are grown from the seed which the

all

glorified Atur-padfiyavand sowed, (3) and from the

original thanksgiving (spas) of the supremely learned
Atur-frobag, son of Farukh-za^, himself.
4. The
fourth 3 subject, which is from the Dinkardf,
is about the existence of an opponent of the crea-
tures and of an opponent earlier than the creatures,
and is from the exposition of the good religion 4 .

1
Assuming that Paz. daramaiha (Sans, sukshmataya) is a

misreading of Pahl. garamikiha. It would more easily be a

misreading of sharmakiha, 'modestly/ but this term seems

rather less likely to be applied by the author to his readers.
2
See Chap. IV, 106, 107 for the names in these i, 2.
3
Assuming that Paz. ard ium (Sans. balishMo me) is a mis-
reading of Pahl. arbaum. The first subject (see Chap. II, i)
consisted of the ihree questions of Mitro-aiyyar discussed in Chaps.
II-IV. The second subject, about the existence of God, is con-
tained in Chaps. V, VI. And the third subject, about the existence
of an evil spirit competing with the creator, is debated in Chaps.
VII, VIII.
4
The thirdbook of the Dinkar*/, which treats of a multitude of
'
.subjects from the exposition of the good religion/ does not appear
 CHAPTER VIII, I34-IX, 1 8. 163

5. That
a knowledge of the existence of an
is,

opponent of the creatures is obtainable from the

innermost recesses of the body of man even to the
outermost objects of which 1 sight is susceptible, (6)
and beyond those, within the certain limits of analogy.
7. The innermost recesses of man are the innermost
of life, (8) and are seen through complete observa-
tion, within the same limits.

9. This is, as ignorance is to erudition, (10) deceit

to good disposition, (u) and falsehood to truth, (12)
other defects of the capabilities which are the source
of erudition, good disposition, and truth are the
opponent, (13) and the cause of the wickedness of
the soul. 14. Again, these irregularities of the rules
of arrangement of the body, within the compass of
the body, are the opponent, and the cause of the

disintegration of the body. 15. Again, as to these

among the emanations, cold is the opponent of heat,

dryness is of moisture, and the other doers of mis-
chief are opponents of the operations of existence.
1 6. Within time darkness
the opponent of light, is

stench of perfume, ugliness of handsomeness, un-

savouriness of savouriness, poison of its antidote,
noxious creatures and the wolf of the well-yielding
cattle, and the vile felon (mar) of the good man.
2
1
Beyond time the brigand planets (gadugan) are
7.
the opponents of the work of the divine bestowers.
1 8. Beyond the knowledge obtainable of all these

to contain the materials for this chapter. The author is, therefore,
probably alluding to one of the two earlier books which have not
yet been discovered.
Assuming that Paz. ada n< (for b*?) thum-i
1
va,r (Sans,

yavat bi^am asya) stands for Pahl. vad baratum-1

2
See Ghap. IV, 10.
M 2
1
64 SIKAND-GfiMANIK VIGAR.

champions susceptible to sight, are those who are

within the limits of analogy
1
and the certain
information of multitudes, the demons who are the

opponents of the sacred beings.

19. The existence of an
opponent before the
creation of the creatures, and his coming to the
creatures (20) after the creation of the creatures,
and also to the creator, are presented comprehensibly
2
through reasons which are suitable <m#f presentable,
and through the provision of a remedy, a creation
which is for a purpose. 21. This one statement
(va^ak) possesses five arguments (samin). 22.
One is the being presented comprehensibly. 23.
One is the being presented through reasons. 24.
One is the reasons which are presentable and suit-
able that the creation existed. 25. One is the
remedy appointed for the creation. 26. And one
is the creation of the creatures of the creator for a

purpose.
The
existence of these five arguments is mani-
27.
fest through the creations and achievements them-
selves. 28. The
presenting comprehensibly is wisely
3
arranging the testimony of the effect of the creatures,
(29) through the reasons presented, which are a de-
claration owing to the same sagacity. 30. The
reason obtainable, that the creation existed, (31)
with the arrangement of the creation so methodi-
cally, ought to arise from the suitable state of the

1
Referring to the two kinds of evidence, direct and indirect,
mentioned in 5, 6.
2
So in 24 and in Sans., though Paz. has 'obtainable' here.
3
Assuming awar duga6 of AK stands for Pahl.
that the Paz.
bar gokas (or g6kasih). MHip has duva6, and PBa, JE have
dusae, while Sans, means about the magnitude.'
'
 CHAPTER IX, 19-45. 165

creation ; (32) and the suitable design of the creation

possesses the testimony, through its appearance.
itself

33. The remedy appointed is a comprehensible and

presentable demonstrator, (34) because it becomes
a desire of knowledge and an appearance of the
desire. 35. The
being created for a purpose is
manifest through the desire of activity of the creation,
both severally and naturally.
36. The evidences of the existence of an opponent
before the creation of the creatures are many. 37.
And one of them is the suitable state of the creation
of the creatures, (38) because the limit of suitability
is not well fitted for
anything except necessity. (39)
That which inferred from suitability is necessity,
is

from necessity haste, and from haste the existence

of an opponent who is before the suitable work which
is the creation.
40. The
evidence of the coming of the destroyer
to the creatures, after the creation of the creatures,
is the formation of the means of the creator, for en-

countering an opponent, before the arrival of the

opponent, (41) which are omnisciently a provision
before creation by the creator. 42. And there is a
demonstrator of these same means of the creatures
that is prepared, which isthe struggling opposed to
the opponent through the arrangement of their
nature. 43. One duty of the nature of the creatures
is the subduing of so much vexation. 44. Their
preparation, too, is like a contest that is forming an
enemy opposing the opponent, (45) and their natural
desire for duty is
removing all haste.
1 66 SIKAND-GtfMANIK VIGAR.

CHAPTER X.

1. Another subject is about the deliberating of

the deliberators on unity, from which even the pre-
paration of the duality is manifested.
2.should be known, that whoever wishes to
It

understand a creator, except when he gives trouble

to his own should meditate reverently 1
life, (3) 4. .

First, he fully understands his own body and soul,

(5) that is, who produced them, out of what,

and for
what purpose ? 6. Also, who is his accuser and
adversary ; (7) and who is and helper ? 8.
his friend

Likewise, who instigates him to commit crime, (9) of

what nature is he, (10) and how is it possible to
escape him ?
1 1. Then he is not able to understand him 2 as the
creator through his nature and hiscoming to himself.
12. For when he bore the name of creator, then,
with it, he brought these three creations 3 13) :(
creation, religion, and soul. 14. Because the name
of creator is known from the occurrence of creation.

15. This implies that the creator of the creation

created the creations for duty, (16) but does not
release them from duty. 1
7. And the duty of the

creatures is to understand and perform the will of

the creator, ( 1 8) and to abstain from what is disliked
by him. 19. To act by the will of the creator, and to
abstain from what is disliked by him, is to preserve
the soul. 20. The will of the creator is not under-

1 2
See Chap. VIII, 137 n. His accuser and instigator.
3
All MSS. have he bore these three names
' '
but Ner. has evi- ;

dently misread jem, name,' instead of dam, creature/ both words

' '

being written alike in Pahlavi,

 CHAPTER X, 1-32. 167

stood, except from the religion of the creator. 21.

And the religion is appointed by the creator free

from doubt.
22. Now expedient to know that the sacred
it is

being appointed the religion for the understanding

of his will, (23) and from the understanding of his
will for the preservation of the soul are manifested
the compassion and mercifulness of the sacred being.
24. From the preservativeness of the religion for
the soul are manifested the grandeur and valuable-
ness of the religion; (25) from the necessity of pre-
serving the soul are manifested the defilement and
delusion 1 of the soul; (26) and from the defilement
and delusion of the soul is manifested a defiler and
deluder of the thoughts, words, and deeds of man-
kind. 27. On the whole a corrupter of souls is
manifest.
28. And now expedient for us to well recog-
it is
2
nise and know, as to that defiler who is a corrupter
of souls, of what nature he is. 29. Because, if the
creation and achievement of the sacred being are
said to be of a like nature, then how did the sacred
being appoint the religion for the preservation of
the soul ? 30. That is not expedient for him if a
to produce as his own
3
defiler and deluder of souls
creation and will 4 31. For if he be himself the
.

creator, and be himself the defiler and corrupter of

souls, and nothing occurs except by his will, (32)

1
Paz. vyawani (see Chap. Ill, 22 n).
2
Assuming that Paz. huzvardan (Sans, saw-rodhayitum) is

a misreading of Pahl. hu-zinh&r^/ano.

3 '
Sans. to announce/
4
Because it
(the religion) is opposed to his supposed work as.

a deluder.
1 68 SIKAND-GCMANIK VIGAR.

then, when necessary for us to write of preser-

it is

vation from the sacred being whom shall we make

1
,

as a refuge 2 ?

33. Now it is necessary for every intelligent

person to understand and to know thus much, (34)
that is, from whom it is necessary for us to flee and
to abstain, (35) and with whom is the hope, and with
whom the maintenance, of our protection. 36. The
method for this acquisition is nothing else but to
understand the sacred being in his nature, (37) be-
cause, as I wrote above it is not only to know his
3
,

existence, but it is necessary to understand his nature

and his will.

38. And I have observed, in the world, the sec-

tarian belief of all maintainers of sects who hold
[the
two fundamental doctrines'^. 39. One is that which
asserts that all the good and evil, which are in the

world, are owing to the sacred being. 40. one And

is that which asserts that all the good of the world,

besides the hope of preserving the soul, is owing to

the sacred being; (41) and the cause of all evil of
the body, besides the risk of the soul, is owing to
Aharman ; (42) and all things have started from
appointment by these two origins into various for-
mations and various subdivisions.
43. Now I have been an enquirer everywhere, for
5
understanding the sacred being, as written above ,

1
As it would be, if he were the corrupter of souls.
2
The exclamation of the wicked soul after death, derived from
Yas. XLV, i
(see Mkh. II, 159).
3
See Chap. V, 6-9.
4
The words in brackets are omitted in AK, PB3, MHi9, but
occur in Sans, and the later MSS.
*
Chap. I, 36, 37.
 CHAPTER X, 33-56. 169

fervent-minded investigation of his religion

in the
and will (44) as likewise I have wandered, for the
;

sake of investigation, to the region without and the

land of the Hindus, and to many different races. 45.
Because, as to religion, I did not admire that which
was in supremacy (46) but / sought that which was
1
,

more steadfast and more acceptable in wisdom and

testimony. 47. I went also into association with
many different races, (48) until a time (49) when,

owing to the compassion of the sacred beings, and

the strength, glory, and power of the good religion,
I
escaped from much gloomy depth and ill-solvable
doubt.
50. the united power of knowledge of the re-
By
ligion (51) and the well-reflecting writing of the wise,
2
(52) the marvellous allegorical writings of the
learned' Atur-pa^iyavand 3 (53) ,
and by that writing
4
which the glorified Roshan son of Atur-frobag, ,

prepared (54) for which he appointed the name of

the Roshan manuscript (nipik) (55) and likewise
that for which the supremely learned and righteous

Atur-frobag
5
son of Farukh-zaX (56) who was the
,

1
Probably a guarded allusion to Muhammadanism which it was
then unsafe to disparage openly, as is evident from the rarity of its

name in Pahlavi writings.

2
Or 'the miracle-resembling/
3
See Chap. IV, 106.
4
A commentator whose opinions are often quoted in Pahlavi

writings (see Sis. I, 4 n). His father was probably the early editor
of the Dinkan/ mentioned in 55-57, though it is hazardous to
rely upon a single name for identifying an individual. In that case
he must have been a younger brother of the Zaratfot-i Atur-fr6-
bagan who succeeded his father as leader of the good religion,'
c

and revised the Dinkan/, as mentioned in the last paragraphs of its

third book.
5
See Chap. IV, 107.
T70 tflKAND GtiMANIK VIGAR.

leader of those of the good religion, (57) appointed

the name of the Dlnkar*/ manuscript owing to its
(58) I am
1
explaining the religion saved from the
many doubts, delusions, deceits, and follies of sects,
(59) and, especially, from those of the deceivers, the
very great and very mighty, very evil-teaching
and empty-skulled 2 Manicheans 3 (60) whose devo- ,

tion is witchcraft, whose religion is deceitfulness,

and whose teaching is folly and intricate secret
proceedings.
6 1. I have been deliberately confirmed by the
power of wisdom and the strength of knowledge
of the religion, (62) not through obstinate faith 4 ,

but by the pure revelation opposed to the demon 5 ,

which is the decision of Auharma^ (63) that was

taught by the creator Auhanna^ to the righteous
Zaratfot 6 .

64. Zarattot came alone, on a true mission, to the

lofty portal of Kai Gustasp (65) and the religion

7
,

was taught by him, with a powerful tongue, to Kai

Gustasp and the learned, through the speech of
wisdom, through manual gestures, through definite
words, through explanation of many doubts, and
through presentation of the visible testimony of the

1
The probable meaning of dinkar^ is acts of the religion/ '

See also Chap. IV, 107 n.

2
Reading rat-mastarg. For rat Ner. has read ra</, 'pontiff,'
which is written in the same manner his translation being Sans,
;

guru, while his Paz. ra</has become ra6 in AK, PB3, MHip, but
has again become ra</ in JE.
3
See Chap. XVI.
4
Assuming that Paz. sakht-viroda^niha stands for Pahl.

sakht-virdyijniha.
5 6
That is, the Vendida*/. See Mkh. I, 10.
7
See Mkh. XIII, 14, XXVII, 68-76.
 CHAPTER X, 57-71

archangels, together with many miracles. 66. And

a greatness in power which is not the destiny of
worldly existences was theirs who saw him of the
vehement guardian spirit. 67. And Kai Spend-
da^ and Zargar 2 and other royal sons (zd^ak),
1

instigating the many conflicts and shedding the

blood of those of the realm, accepted the religion as
a yoke 3 (68) while they even wandered to Arum 4
,

and the Hindus, outside the realm, in propagating

the religion.
69. Owing to progress onwards it came in succes-
5
sion to the descendants of the divinities ,
the rulers
who were those of the Kayan race who were exalted
ones. 70. And still onwards even until the achieve-
ment with melted metal pouring upon the chest of
the glorified Atur-pa^/ 6 son of Maraspend, in the
,

reign of that divinity (bagh) Shahpur, the king of

kings who was the son of Auharma^
7
in a con- ,

troversy with apostates of different species of many

kinds. 71. He was preserved from those most

1
Misread Spudakht by Nr. He was a son of Kai Gu-rtasp,
and called Speto-data in the Avesta, and Isfendiyar in Persian.
2
Av. Zairivairi, Pers. Zarir, a brother of Kai Gmtasp (see Bd.
XXXI, 29).
3 '
for the neck,' assuming that Paz. 6-/a 6i is an erro-
Literally
neous reading of Pahl. va/^avarman, as in Mkh. XXXIX, 30.
4
Asia Minor was so called from having been a portion of the
Roman empire in Sasanian times.
5
Paz.
bayana (Sans, mahat) is evidently a misreading of Pahl.
baganan, a term referring to the Sasanian kings who adopted the
'
title of bagi, divinity/ in their inscriptions (see also 70), and
claimed to be descended from the old dynasty of Kayan kings.
6
The supreme and prime minister of king Shah-
high-priest
pur II (A.D. 309-379), who underwent the ordeal of melted metal
for the sake of proving the truth of the religion.
7
King Auharmaz^ II (A.D. 300-309).
I
72 SIKAND-GfjMANIK V-IGAR.

mighty apostates, who are called even by the name

1
of their desires .

72. And the Arumans 2 who have been, at ,

various periods, termed untruthful 3 have asked ,

many ill-solvable questions of this religion (73) but

;

there has been no doubtfulness of any question that

is explained by this religion, (74) and the learned of

the country of Iran have always been sustainers of

victory among them. 75. Not like other sects

whose religion is
secretly progressive and deceiving,
delusively for the deceived, and undutifully among
the customs and assemblages of the less-informed,
and demon-natured whose information
unintelligent,
was nothing whatever of knowledge and under-
standing of wisdom. 76. Then, so far as the
assemblages that are very secretly deceived and
deluded by them, nobody is presented for detection
(askarakih) (77) but afterwards, owing to the
;

capture of the many of little knowledge and unin-

telligentopinions who are deluded by them, it is

discovered they are provided with much mutually

afflicting speech, falsehood, and disconnection, which
are their religion.
78. So that I here
4
notice some of their much
inconsistency and disconnection, for informing the
judgment of new learners, (79) for the reason that
when the writings of the learned ancients have
5
specially minutely and reverently discoursed of
1
That is, they are called ashmog (Av. ashemaogha, 'per-
plexing righteousness').
2
The Greeks of the eastern empire of the Romans.
3
Paz. anast may be either 'irreverent/ or else stand for Pahl.
arast, 'untruthful.' Sans, has 'atheistical.'
4
In the next chapter.
5 ' '

Or, perhaps, modestly (see Chap. VIII, 137 n).

 CHAPTER X, 72-XI, 8. 173

what is most astute

in evil, to impel one to good

knowledge, (80) you should observe with kind regards

what is ordered.

CHAPTER XI.
*
i. Henceforth I write of the inconsistency of
their twaddle, and of just observations (2) you
should estimate with wise regard.
3. First, as to the full consideration of that one
original evolution (4) which they state thus The :
'

sacred being is one, doing good works, wise, power-

ful, compassionate, and merciful, (5) so that good

works and crime, truth and falsehood, life and death,

good and evil are owing to him V
2

6. Now do ye ask of them (7) thus :

*
Is the sacred

being always compassionate and showing mercy,

doing good works and judicious, and does he know
all that is, was, and will be and is he advancing the ;

desire of ones wishes in everything, even in this where

judiciousness is interference, or when such
? is not so
8. Because, \ihe be compassionate, doing good works,

and showing mercy, why then are Aharman and the

4
demons and all these evil faiths of hell admitted 5

1 '
Paz. I have written.'
2 '
Sans, and JE insert all.'
3
Most of this statement can be found in the Qur'an in isolated
texts, such as '
God there is no god but he ... He knows the
unseen and the visible the mighty, the wise
; verily . . . God is

forgiving, compassionate ... It is God who created you . . . and

then will make you die/ (Qur'an LXIV, 13, 18, 14, XXX, 39;
SEE. vol. ix.)
4
Assuming that Paz. virojaa (Sans, amnaya) is a misreading
of Pahl. viroyak.
5
,
Tracing Paz. awaga</ (Sans, avakirat) to Av. aiwi + gata.
174 SIKAND-GtiMANIK VIGAR.

by him to his own creatures, through his own com-

passion, doing of good works, and showing of mercy ?
9. If not known by him, where are that knowledge
and omniscience of his ? 10. If he did not wish to
keep misery and evil away from the creatures, and
to produce only happiness for every one, where are
that judiciousness and interference of his ? 1 1. If it
were not possible that it should not be produced
by him, for what is that omnipotence of his (12)
which we l every one, as it were, observe and
'
well consider ?

1 3. Whenever
they say that every good and evil
has arisen from the sacred being except when they
separate from him these four attributes (hftnar),

requisite for divinity, which are omniscience, omni-

potence, goodness, and mercifulness (14) there is
then no possibility of it. 15. When, indeed, they

separate from him only one of these four attributes,

even then he is not complete in divinity. 1 6. For if

a sacred being be he who is omniscient, omnipotent,

good, and merciful, then he who is not omniscient,
or not omnipotent, or not good, or not merciful is
not a sacred being.
17. Again, observe when he is a ruler,
this, that

advancing desires in every person and thing, why

are that country and empire of his own not so kept,
without help, from every enemy and adversity apart
from his own work, so that there would not be any-
thing whatever of distress, oppression, injustice, and
complaint for any one in his empire ? 18. Since the

1
Soin Sanskrit; but, as the two Paz. verbs end in -un, the ori-

ginal Pahlavi termination may have been -yen (3d pers. optative),
and we might read which every one may, as it were, observe/
'
 CHAPTER XI, 9-28. 175

rule and empire of a man, who is ruler and emperor,

are then commendable when it is possible for him so
to protect and keep his own country and empire,

through his own wisdom, that they may not assist his
enemy to detract from his work, and to produce sin
and harm. 19. Or, when his enemy covets some of
his work, he is enabled to keep him away from his
own thoughtful friends, and to make every one free
from distress.
20. Again, observe this, that when he is triumphant,
victorious, prevailing, (21) over whom are that
and
triumph, victory, and prevailing of his? 22. Since

triumph and victory are over enemies, a competitor

exists. 23. It is not expedient 1
become himself
to
a competitor and enemy to his own (24) while when
;

there is no enemy and competitor of his, over whom

does he become triumphant and victorious ? 25.
That sort of triumph and victory is not spoken
about, (26) because even cattle and sheep, when

they have no opponent and injurer, are victorious

and triumphant over themselves.
2 7. Again, observe a wise being contented
this, is
with his own divinity and grandeur, or not ? 28. If
the wise being be contented, then he has become
contented to produce an enemy and criminal, and to
admit all that devastating into a country, through
is

his own knowledge and will, for the benefit of the

1 '
K.28 inserts shaya*/, and possible,' and JE inserts Paz. tva,
which has the same meaning but these insertions have probably
;

originated in a blunder of the writer of AK, who first wrote Sans,

.raknoti, the usual equivalent of Paz. shaya<^, but afterwards inter-
lined Sans, sa/rayu^-yate to correspond with sase</, 'it is
expe-
dient/ the word he had written in the Paz. text.
176 SIKAND-GfiMANIK VIGAR.

country and creatures. 29. Hut why is it expedient

1

to seek a disposition of crime and evil, to become

himself an enemy and curser as regards them, and
to provide a hellish existence, becoming the misery of
mankind ?

Again, observe this, as to whatever he says,

30.
does he speak truly and credibly, or not ? 31. If he
speaks that truly and credibly which he states thus :

I am a friend of good works and an enemy of crime,'

'

(32)and always produces more crime and criminals

than good works and doers of good works, (33) where
isthat truthful speaking of his ?

34. Again, observe this, is his desire goodness, or

vileness ? 35. If his desire be vileness, whence is that

divinity of his ? 36. If his desire be goodness, then

why are the vile and vileness more than the good
and goodness ?

37. Again, observe he merciful, or not ? 38.

this, is
If he whence is that divinity of his ?
be not merciful,

39. If he be merciful, then why does he speak thus :

*
The hearts, ears, and eyes of mankind are bent
about by me, so that it is not possible for them to
think, speak, or do anything but that which is wanted
by me (40) be it what has made them great and
2
;

noble, through being without want; (41) or be it

what has admitted them to eternal hell, slain and
exterminated by death of many kinds. 42. So that
while those whom I force back become good and
more active in good works, (43) yet still those who

1
Assuming that Paz. k\, 'what?' stands for k\m. Sans, has
'how?' (Paz. /fcu.)
2 '
Yet the Lord hath not given you an heart to perceive, and
eyes to see, and ears to hear, unto this day' (Deut. xxix. 4).
 CHAPTER XI, 29-52. 177

are forced back do only a little 1 (44) and are much

,

more criminal and more sinful than those who are

forward.'

45. Again, observe this, that if, whatever he does,

he does wisely and for a purpose, (46) then, when
no opponent and adversary of his existed, why did
the first achievement which was prepared by him
become servants to demoniacal disobedience, who are
perverted thereby, among mankind, to wickedness
and a hellish existence'2 f 47. It it were not known
'

by him that they would become perverted, it was

expedient (sa^itfQ for him to order the making of a
trialof them, (48) because now many thousands and
myriads who are prepared by him, so that they may
serve him and exhilarate (mas tend) his rule, have
become in every mode disobedient and unhappily
advised. 49. For with that scanty knowledge that
mankind possess, which is not so prepared ^^organ-
ized as is the wish of mankind,
(50) if even anything
arises, that they construct and prepare, which does
not so come on and become as is their wish, they
3

do not stop again, a second time, for the preparation

of that thing, but they refrain from it.
51. As to him, that omnipotent and omniscient
ruler, of the abundant and innumerable things he has
hitherto made and prepared not even one comes on
and becomes such as is his wish, yet still he never
refrains from the preparation and production of many
new things. 52. Just as when he was the creator of

1
Assuming that Paz. khvazar stands for khu^arak; but,
as Sans, has 'injury,' thePazand may be a misreading of azar.
2
Referring probably to the fall of man, detailed in 61-77.
3
So in Sans, and JE, as in 51 but AK and MHip have 'go'
;

here.

[24] N
178 SIKAND-GfjMANIK VIGAR.

that one of his angels whom, on account of

first

affection, he prepared out of fire, and for several

thousand years, (53) as they say, they always per-
formed his worship (54) at last that one was undone
;

by one command that was given by him (the creator)

mankind, who
'
thus : Offer homage to this first of is

prepared by me out of clay.' 55. And deliverance,

as to what is not expedient to offer, was expressly
mentioned by him. 56. Then that one acted
scornfully and contemptibly as to his clay and
curse and wrath (57) and, being perverted to devilry
;

and fiendishness, he was forced out of heaven, (58)

and was given a life of millenniums and an eternal
dominion, (59) so that he said, I will go and make
'

my servants and worshippers astray and deluded 1 .'

60. And he was made an injurer and adversary at
his own will.

61. A t last also that man, to whom he, the supreme

angel, was ordered to offer homage with many wor-
shippers, for the sake of affection and respect, (62)
is appointed to the
garden of paradise (vahist), (63)

1
'And we did create man from crackling clay of black mud
wrought in form. And the ^inns had we created before of smokeless
fire. And when thy lord said to the angels, "Verily I am creating
a mortal from crackling clay of black mud wrought into shape;
and when I have fashioned it, and breathed into -it of my spirit,
then fall ye down before it
adoring." And the angels adored all of
them together, save Iblis, who refused to be among those who
" Said he, "
adored He said, Then get thee forth." . . . O my
lord !
respite me until the day when they shall be raised." He said,
" thou art of the respited." ... He "
O my
Then, verily, said,
lord! for that thou hast seduced me I will surely make it seem
seemly for them on earth, and I will surely
together, seduce them all
'
save such of thy servants amongst them as are sincere." (Qur'an
XV, 26-40; SEE, vol. vi.)
 CHAPTER XI, 53-77. 179

so that he may cultivate it and eat all the fruit, (64)

except of that one tree of which it is ordered thus :

'
Ye shall not eat of it 1 .' 65. And
with them (man-
kind) the deceiver, who is the deluder prepared by
him (the creator), (66) is let into the garden. 67.
There are some who say he is a serpent 2 and there ,

are some who say he isAharman 3 . 68. And an in-

clination for eating and greediness is given by that

same one himself to mankind. 69. Then, being
'

deceived by that deluder saying : Eat of that tree

'

(70) there are some who say he spoke to Adam (71)

4
they ate through that inclination for eating .

72. After eating they became so imbued with

knowledge that good and evil were understood and

known by them 5 7'3. Deprived of that so-great
.

respect and affection, through that one injunction

which was forgotten by them (74) and that forge t-
fulness being likewise owing to that cause (75) they
are forced out of the garden of paradise 6 he with
his wife by grievous wrath and disrespect, (76) and
are delivered into the hand of that enemy who is a
deceiver and deluder (77) so that he has propagated
;

1 '
And the Lord God took the man, and put him into the garden
of Eden, to dress it and to keep it. And the Lord God commanded
the man, saying, " Of every tree of the garden thou mayest freely
eat but of the tree of the knowledge of good and evil, thou shalt
:

not eat of it'" (Gen. ii.

15-17).
2 '
Now was more subtle than any beast of the field
the serpent
which the Lord God had made (Gen. iii. i).
'

3 '
That old serpent, called the Devil and Satan (Rev. xii. 9,
'

xx. 2).
4
Compare Gen. iii. 1-6.
5 '
And
the eyes of them both were opened (Gen. iij. 7).'
'

6
Therefore the Lord God sent him forth from the garden of
'

Eden, to till the ground from whence he was taken. So he drove

out the man' (Gen. iii.
23, 24).
N 2
180 SIKAND-GftMANIK VIGAR.

his own will among them, and has fashioned it upon

them.
78. Now which was unjust, the unreasonable com-
mand, the after-wisdom, or the scanty knowledge
that was more faulty and more mischievous than
these ? 79. Also this, that
that garden is, why was
not made by him fortified and strong, so that that
deluder could not have gone into it f
Even now he (the deceiver] has made and makes
80.
multitudes of his (the creator s) servants and wor-
shippers deluded; (81) and, for the same reason,
multitudes #/" apostles prophets (vakhsh varan)^^
are appointed by him (the creator) for the worldly
existence at various times, (82) so that, as he says:

They may save my servants from the hand of that

*

deluder, (83) and bring them into the true path and
way
1
.'
84. And even those worshippers of his, in

every way through will, have their own slain and

subdued (khvaft). by a wretched death, his own
2
apostles whose diligence had brought mankind into
,

the proper path and doctrine.

85. That original deluder and misleader is allowed
an eternal life. 86. And, even till now, his will is
more triumphant and absolute than that of the sacred
being, through deluding and misleading, (87) because
those deluded and astray are much more numerous
than those in the true path and undeluded.
88. Again, observe this, does he do whatever he

1 '
For the Lord
will not forsake his people for his
great name's
sake ;hath pleased the Lord to make you his people
because it . . .

'
but I (Samuel) will teach you the good and the right way
(i Sam.
xii. 22, 23).
2 '
. I will send them prophets and apostles, and some of them
'

they shall slay and persecute (Luke xi.

49).
 CHAPTER XI, 78-102. l8l

does for a purpose, or not ? 89. If he does it with-

out a purpose, he is working foolishly (90) and it is ;

not proper to praise him who is working foolishly as

a sagacious divinity. 91. If he does it for a purpose,
(92) then, when no opponent and adversary of his
existed, why is the production of all these creatures
which are even like demons, disobedient men with
the opposing will of that contentious deluder, and
innumerable unprofitable creatures ?
he knows all that
93. Again, observe this, that, if
is,was, and was not
will be,expedient for him to
it

produce, through his own knowledge and will, any-

thing of that of which he may be sorry, and which
remains opposing his will and command, (94) and
becomes an adversary of his apostles and the doers
of his will.

95. If they say that this adversary was produced

good and virtuous from the beginning, and after-
wards became an evil and a misleading of the
creatures, (96) that implies, you should say, that,
when he is all-powerful, the purpose and will of
the adversary, in changing into an evil and a mis-
leading of the creatures, are more successful and
more powerful than those of the sacred being ;

(97) because the evil in any period is

stronger than
the good.
98. Again, observe this, that when a criminal arises
(99) and the minds of
1
wholly through his will ,

criminals are defiled by him himself, (100) and the

seed of crime is sown by him himself, (101) when 2 it

has grown who has maintained its origin ? 102.

1
The will of the adversary is probably meant (see 95).
2
So in Sans, and JE, but AK '
has so that/
1 82 SIKAND-GftMANIK VIGAR.

And by what power of adjudication is one executed

l
and one rewarded ?

103. Again, observe this, was this world made and

created byhim (the creator) for a purpose, for his
own pleasure and for the sake of the comfort and
happiness of mankind, or without a purpose, for his
own discomfort and the hurry, trouble, pain, and
death of mankind? 104. For if made by him
without a purpose, he was acting foolishly (105) a ;

thing without a purpose being not acceptable by the

wise. made by him for a purpose, and
1 06. If
created by him for his own pleasure and the comfort
and happiness of mankind, (107) why was it not
made by him prosperous and full of happiness ?
1 08. and happiness arise from the
If his pleasure

preparation of mankind and the creatures, what is

the advantage from their slaughter and devastation ?
109. If thoughts of crime are not given by him him-
self to mankind, who is he who gives thoughts of
crime different from his command and will? no.
If they are given by him himself, and he now con-
siders them a fault, what is that justice and arbitra-
tion of his owing to? in. For when mankind,
with little knowledge and little wisdom, even then,
so far as they are able, do not let the lion and wolf
and other noxious creatures in among their own
young ones and pregnant females, (112) so long as
they can destroy them, (113) why 'has the merciful
sacred being now let 2 Aharman and the demons in
upon his own creatures, (114) so that they have

That is, why is the sinner

punished while the adversary, who
occasions the sin, remains unmolested and triumphant ?
2
AK has '
let
'
written above '
admitted/
 CHAPTER XI, 103-125. 183

made them vile *, defiled, wicked, and hellish ? 115.

done for the sake of experiment, just as that
If
which they assert, that evil was created by him for
the sake of an experiment as regards the creatures,
(116) why was it not understood by him before
those men and creatures existed? 117. Because/^
whose custom 2 is experiment is not to be called
omniscient.
11 8. The conclusion is this, that the sacred being,
ifthere existed no opponent and adversary of his,
was able to create all those creatures and creations
of his free from misfortune ; why did he not so create
them f 119. Or was it not possible for him to wish
it? 1 20. If it were not possible for him to wish

it, he is not completely capable. 121. If it were

possible for him not to wish it, he is not merciful.
122. If it were known by him that he might say:

Something or some one will arise, from these

'

creatures and creations which I create, that will not

be according to my will/ (123) and ultimately he
made them, (124) then to attach now all this wrath
and cursing and casting away for punishment in

hell,discontentedly to his own performance, is un-

reasonable.
125. Again, observe this, that if all the crime-
meditating and crime-committing sin which mankind
think and speak and do, as well as pain, sickness,
poverty, and the punishment and misery of hell,
cannot arise, except by the will and command of the

1
Paz. khor, which Nr. seems to have identified with Pers. kar,
as his Sans, gives ' deaf/ may, however, mean blind' (Pers.
'
It

ktir), as in Chap. XII, 64, 70.

2
The Sanskrit takes Paz. dastur in its more usual sense of
'.high-priest.'
184 SIKAND-G6MANIK VIGAR.

sacred being (126) the will and power of the sacred

being being eternal (127) because his self-existence
J
,

is also eternal (128) the hopelessness of eternally

saving any one whatever from misery and punish-
ment is now certain. 129. For it is repeatedly
declared that there is no learned teacher whatever
who keeps one away from these mischievous evil
desires, (130) if the worshipper be even of the same
kind as those worshippers and high-priests who have
issued to mankind this admonition Commit no :
'

crime and sin.' 131. Because they wish to set aside

the will and command of the sacred being 2 .
132.
Observe this, too, that, as both are his will, alike
crime and alike good works, it is not manifest
whether he approves the good works of doers of
good works more, or the crimes of criminals.
133. Likewise observe this, those physicians who,
on account of the hope of the soul, prepare the
medicine of the sick, (134) and remove and dismiss
their pain and disease, (135) so that merit is

possessed by them (the physicians) owing to that

3
practice; (136) yet they are prepared for the

punishment of hell. 137. And

those who, on
account of affection for the soul, give something to
poor, begging, suffering people, (138) and thereby
scatter 4 and dismiss their want and poverty, (139)
so that merit is possessed by them (the charitable)

1 '
Sans, has the will of the sacred being being powerful and
eternal/
2
Without whose will and command the sin and evil cannot arise,
as assumed in 125.
3
The sick are probably meant, but the original text is am-
biguous.
4
Assuming that Paz. hugarewd stands for Pahl. aukalend.
 CHAPTER XI, 126-149. 185

owing (140) yet it becomes grievous

to that practice ;

sin for them 1 through anxiety. 141. If they say

,

that those physicians and the remedies which they

offer, and also those who give something to the poor
and suffering, all exist by the will of the sacred
being, (142) it is easier, more reasonable, and more
adapted to divinity, when the sacred being is without
an adversary and without an opponent, for him not
to create that diseaseand poverty (143) than that, as
to those that he himself is to make sick and poor, he

should have commanded mankind thus Ye shall :

'

make them healthy and free from want/ 144. If

they say that his desire is this, that he may occasion
the happiness of those physicians and givers by the

(145) and make them proceed to

2
recompense for it,

the eternal happiness of heaven (vahmt); (146) you

should observe, as he acts injudiciously
to that, since
and incapably when, on account of the existence of a
3
complete desire for happiness and prosperity among
others, he is an attainer of misery for multitudes of
the innocent who
are distressed, poor, necessitous,
and sick, (147) this may also be said, that if it be not
4
possible for him to occasion happiness and prosperity
as regards one, except by the distress, pain, and
vexation of some other, (148) that shows that his
absolute power and freedom from opposition are not
adapted for effectual operation. 149. If they say

1
Probably the poor, but the original text is ambiguous.
2
Assuming that Paz. gamine*/ stands for Pahl. gamine^.
The old MS. AK ends with this section, and the remaining half of
the extant text has been found only in modem copies, having been
formerly separated from AK
and lost
3
So in JE, but JJ has 'nobility,' and MHiQ has 'pleasure/
4 *
.

JJ has nobility/
I 86 SIKAND-GfiMANIK VTGAR.

that he makes those sick and poor proceed to the

eternal happiness of heaven in the spiritual existence,

as a recompense for it, (150) that implies, if it be not

possible, or not completely possible, for him to give

the recompense in the spiritual existence, except
through the misery of the worldly one, (151) also
this, that; his production of distress in the worldly
existence arising unquestionably and unreasonably,
through previous occurrence, (152) and the recom-
its

pense of the spiritual existence arising doubtfully and

incredibly after the production of the distress (153)
just as the previous distress is unreasonable, the
after recompense occurs alike unreasonably and
foolishly. 154. This also may be said, that no after
nobility is obtained for previous distress without a
cause.

155. Again, observe this, that the existence of one

of these three doctrines is inevitable (156) Every :

single thing that is, or was, or will be in this world

is all by his will, or it is not, (157) or there are some

that are by his will and there are some that are not.
158. Because nothing whatever is found which is not
good, or evil, or a mixture of both.
J

159. If they say that all things are by his will, the
good and evil are both his desire. 160. If good and
evil are both his desire, he is not of perfect will ;

(161) it is not
perfect even as to a single thing. 162.
And he who is of imperfect will must be himself im-
2
perfect, (163) as is shown above .

164. If nothing be by his will, (165) on account of

nothing being by the will there is no will. 166. He
in whom there is no will is working constitutionally
3
,

1
Assuming that Paz. ham^khtaa stands for Pahl. amikhtak.
2 3
Compare Chap. VIII, 108-116. That is, 'instinctively.'
 CHAPTER XI, 150-188. 187

(167) and he who is working constitutionally is con-

stituted and made.
1 68. be some things which are by his will,
If there
and there be some which are not by his will, (169)
and nothing is found in the world which is not good
and not evil, (170) from that it is known that, if the
sacred being be of good will, he is not desirous of that
evil of it, (171) and that which is evil is not by his
will. 172. If his will be evil he isinevitably not
desirous of that good of it, (173) and that which is
good not by his will.
is 174. If that which is good
be by the will of the sacred being, it is known that
that which is evil arose from another will. 175. If
that which is evil be by his will, that which is good
arose inevitably from another will. 176. the And
inevitability of a rival 0/"the will of the sacred being
is manifest.

177. If one says the evil springs from mankind,

(178) that implies the inevitability since mankind
is not
perpetually a self-existence that evil either
arose before mankind, or after, (179) or it arose with
mankind. 180. If they say it arose before mankind,
(181) that implies from the sacred
since, apart
being, there was no other creator and producer
(182) that either the sacred being produced that
evil, or it produced its own existence itself, or it
was itself eternal. 183. If they say it arose after
mankind, (184) as to that, when human nature is

likewise a production of the sacred being, (185) and

the sacred being did not produce evil in the nature
of mankind, (186) how has it sprung into action from
them ? 187. If the evil was set in action by them,
apart from the will of the sacred being, (188) and a
knowledge, as to their setting about it, existed in
I 88 SIKAND-GfiMANIK VIGAR.

the sacred being, (189) that implies that the sacred

being is imperfect in his own will, (190) and man-
kind are victorious and triumphant in setting aside
the will and command of the sacred being, and doing
the evil competing with the will of the sacred being.
191. Also the power of the sacred being in his own
will and his own servants is manifestly unprevailing.

192. If they say that he makes them proceed after-

wards to the awful punishment of hell, (193) as to
that 1 if the sacred being be a powerful doer, and
,

not to allow the committal of crime, but to convey it

away from their minds, be more advantageous and
more adapted to the compassion of a sacred being
than if he allowed the committal, (194) j^ he has
become helplessly contented with it, (195) and, after-
wards, contentedly punishes his own creatures, (196)
then, as to the one matter I am well considering,
either incapability, or scanty knowledge, or scanty

goodness thereby manifested.

is

197. they say that the sacred being produced

If
and created evil for the reason that so mankind may
fullyunderstand the value of goodness, (198) as to
that you should observe that, if evil be requisite and

advantageous for understanding goodness, that evil

exists by his good will. 199. And exists by
if evil

his good will, and is requisite and advantageous for

him of whom they say that evil is not his wish, it is

inconsistent.
200. As which they say, that death,
to that also

pain, and poverty are produced by him for the reason

that so mankind may much better understand the
value of life, health, and opulence, (201) and become
more grateful unto the sacred being, (202) as to that
1
So in MHip and Sans., but JE omits '
that.'
 CHAPTER XI, 189-215. 189

you should observe that it is as it were acting un-

reasonably, in the mode
gives poison toof him who
mankind for the sake of increasing the value and
price of an antidote, (203) so that he may sell the
antidote dearer costly. 204. To what is
and more
thisintermeddling action owing, that, for the sake of
an understanding of the value of the goodness of
other things, he allows pain, death, and misery in

some one else ?

205. Again, as to that which a multitude of them

say, that the sacred being is a ruler over every crea-
ture and because his creations are
creation, (206)
all own.
his 207. he And
acts about them as is
desirable for him, because it is desirable for him,
and he is not a causer of distress. 208. Since dis-
tress that which they inflict upon anything
is

that not their own, (209) then he who, all things

is

being his own, acts about them as is desirable for

him, is not a causer of distress 210. As to that 1
.

you should know that, if, on account of sovereignty,

he who occasions distress is not to be called a causer

of distress, (211) that is as though even he who is a

sovereign and tells a lie is speaking truthfully, (212)

and he who, on account of sovereignty, commits
crime, sin, theft, and plunder is not to be called a
sinner. 213. Such as that which the glorified
Roshan 2 son of Atur-frobag, related as a parable
,

(anguni-aitak), (214) that they saw a man who was

defiling an ass, (215) when they enquired of him

1
Compare Rom. him
'
ix. 20, 21 : Shall the thing formed say to
that formed //, "Why hast thou made me thus?" Hath not the
potter power over the clay, of the same lump to make one vessel
unto honour and another unto dishonour?'
2
See Chap. X, 53.
 I QO 51'KAND-G^MANIK VIGAR.

Why dost thou commit this execrable action ?'

'
thus :

216. And he spoke thus, in excuse :

*
The ass is my
own/
217. Again, you should ask this of them, (218)
that is 'Is the sacred being a friend, or an enemy,
:

to these creatures and creations which are made by

him ?' 219. If he be a friend of the creatures, that
.

implies that it is not proper for him to desire and to

produce the evil and misery of the creatures (220) ;

yet, as regards the devastationand misery of his own

achievements, he has never even become tired of
them. 221. If he be an enemy of the creatures, that
implies that it is not proper for him to create and
produce, through his own competent knowledge, that
enemy and disablement and
1
thing which is his ,

struggles against his will.

222. This, too, you should ask, (223) that is 'Is :

the sacred being always a well-understanding, good

2
sovereign, occasioning prosperity (224) or an evil- ,

understanding, bad sovereign, occasioning distress ?

225. Or is there a time when he is a well-under-

standing, good sovereign, occasioning prosperity,
(226) and is there a time when he is an evil-under-
'

standing, bad sovereign, occasioning distress ?

227. If he be always a well-understanding, good

sovereign, occasioning prosperity, (2-28) that implies
that there are not, in his country and sovereignty,
any oppression, and complaint; (229) and
distress,
his affection for the creatures and the affection of
the creatures for him are pure. 230. Owing to the

1
Assuming that Paz. apa^/vah stands for Pahl. apatugih;
the two words being nearly alike in Pahlavi letters.
8
Reading az>a</ih-kar instead of Paz. azadfgar, 'producing
freedom, or nobility,' which two words are alike in Pahlavi writing.
 CHAPTER XI, 216-245. IQI

same reason he is merciful as regards his own crea-

tures, (231) and his creatures are recounting his

praise, utterers of thanksgivings and pure friends

towards him. 232. His title of divinity, moreover, is
worthily his own.
233. If he be an evil-understanding, bad sovereign,
occasioning distress, (234) that implies that he is him-
pure enemy to the creatures, and his creatures
*
self a
are also of a. like nature towards him. 235. Owing
to the same reason he is an injurer, destroyer, and
deluder of the creatures, (236) and his creatures are
complainers of him, strugglers concerning him, and
pure enemies. 237. His title of divinity, moreover,
isthe equivalent of an unworthy name; (238) and,
even on account of his eternity, the creatures are
hopeless of becoming free from the risk of distress
and misery for an unlimited time.
239. If there be a time when 'he is a good sove-
reign, well-understanding, #;?</ occasioning prosperity,
and there be a time when he is turned away from
this; (240) that implies that his affection for the
creatures is mingled. 241. From a mingled affection
arises mingled action, (242) and from mingled action
a mingled individuality is also manifested. 243.
And his creatures also are mingled friends to him.
244. Of ones associates there is none who, if a friend,
is not one's enemy, no praiser who is not
complain-
ing of one, no glorifier even who isnot scorning one ;

a character of this description is manifest among all

creatures.

245. Again, observe this, that since all things which

are in the world are not outside of these two terms,
1
The word az>6zak, 'pure,' is here used idiomatically for
' ' '

mere,' precisely as pure is often used in English.

 SIKAND-GtiMANIK VIGAR.

good and (246) that implies, if good and evil are

evil,
both said to arise from the sacred being and through
the will of the sacred being, (247) that the trouble-
some Aharman is unreasonably defamed that, being ;

innocent and without an original evolution, he never

was, nor will be, evil and headstrong 248. That
1
.

2
which is mentioned that Ahar-
in scripture (nipik) ,

man became headstrong, and was put out of heaven

by them, is unreasonable, (249) because even that
headstrongness and disobedience were likewise

through the will of the sacred being.

250. If even it be said that the good arises from
the sacred being and through the will of the sacred
being, and the evil from mankind, still Aharman is
without an original evolution and innocent, and curses
and scorn for him are unreasonable. 251. If all this
misery and evil be sent down, not from a different
nature, but from the individuality and individual
nature of the sacred being himself, (252) that implies
that the sacred being is an enemy and adversary to
his own tendencies (run).

253. Observe this, too, that to speak of the exist-

ence of criminality apart from a nature of crime is
very deluding (254) and as it
;
is
deluding to imagine
a nature of crime that is good, is itmore deluding to
imagine Aharman who is the origin and original
evolution of every crime apart from the creation
and achievement of the sacred being ?
255. The conclusion is this, that if at first there
be anything which is not within the will of the sacred
being, provided everything be through the will of
the sacred being, no one whatever is a sinner; (256)

1 '
Literally with averted head.'
2
Probably referring to the Qur'an XV, 26-40 (see 59 n).
 CHAPTER XI, 246-267. 193

and the apostle and 1

religion were appointed without
a purpose. 257. If it be expedient to ruin any one
for sinfulness, it more expedient to ruin him who
is

is the original doer, maintainer, and creator of every

evil and crime. 258. And if it be said that evil and

crime arise from Aharman
or mankind, that implies,
as they are likewise created and produced by the
sacred being, that he is the source of them in like ;

manner, he who is the cause of the origin of evil

(259) is worse than evil.

260. This, too, you should observe, that sects

(keshan) of every kind assert this maxim, handed

down by their own high-priests, when it is mentioned
and prescribed by them to their own congregation
(ram), that is Perform good works and abstain
:
'

from crime.' 261. On account of delusion they do

not consider this, that is, from where and what origin
ought the crime to arise, about which it is thus com-
manded Ye shall not commit it, and I will cast
:
*

him who commits it into eternal hell.' 262. So that,

if that same be owing to the sacred
being, it would
be easier for him not to produce it, than, after its
production, to have brought it to notice and com-
manded us to abstain from it. 263. So far, indeed,
I do not understand
any advantage and motive in
the production and creation of evil.
264. Again, in their scriptures, he speaks inconsis-
tently about good works and crime (265) thus Good :
'

works and crime are both owing to me. 266. Neither

demons, nor wizards, are unrestricted in causing the
ruin of any one. 267. No one has accepted the religion
and done good works, and no one has walked in in-
fidelity and committed crime, except through my will.'
1
Zaratdrt.

[24] O
 194 ^IKAND-G^MANIK VIGAR,

268. In the he adduces many things

same scripture
which one has to connect, and inflicts curses on the
Why do mankind desire and
'

creatures, (269) thus :

'

commit that crime which I design for them ? 2 70.

It occurs concerning the will and work of his own

hand, andjy^ he frightens them with punishment in

body and soul. 271. In another place he speaks
myself am the deluder of mankind, for if it
'
thus : I

should be my will they would then be shown the

true path by me, but it is my will that they go to
hell 1 / 272. And in another place he speaks thus:
1
Man himself is the causer of crime.'
273. In these three modes the sacred being gives
evidence of different kinds about his own creatures.
274. One is this, that he himself is Aharman 2
; (275)
one is this, that he is himself the deluder of the crea-
tures 3 (276) and, in the other, he makes his own
;

creatures confederates involved with Aharman in

4
so that he implies : There are instances
'

deluding ;

when I occasion it, and there are instances when

Aharman does'

277. that which he states, that mankind

Through
themselves occasion crime, they are made by him
confederates with Aharman ;
he himself being at a
distance from the crime. 278. For if mankind com-
mit crime owing to their own nature and their own
delusion, that implies that the sacred being, with

1
Texts to this effect are numerous in the Qur'an, such as
'
whom he pleases does God lead astray, and whom he pleases he
places on the right way . . . God leads the wrong-doers astray ;

for God does what he will , . .. in hell they shall broil

'

(Qur'an VI,
39, XIV, 32, 34; SEE, vol. vi).
2
As deduced from the passage quoted in 269.
3
As stated in the passage quoted in 271.
4
As implied in the passage quoted in 272.
 CHAPTER XI, 268-293. 195

Aharman, is from the criminality, (279) because

far
it is as it were not owing to the sacred being, nor
yet owing to Aharman.
280. Again, you should ask of those whom they
'
1
call Mutazalik (281) thus: Is 'it the will of the
sacred being for all mankind from crime
to abstain

through their own free will

2
,
to escape from hell, and
to make them proceed to heaven, or not?' 282. If
3
one says that (283) that implies that an
it is not,

opinion is formed by him as to the little goodness of

the sacred being and the evil of his will (284) and, ;

for the same

reason, it is not fitting to glorify him
as the divine existence. 285. If one says that it is
his will, (286) that implies that an opinion is formed
by him as to the good will of the sacred being ; (287)
and, for the same reason, it is
fitting to glorify him
as the divine existence.
288. Ask this, too, that is : 'If it be his will, is he
capable of performing it, or not?' 289. If one says
that he is not, (290) that implies that an opinion is
formed by him as to the incapability of the sacred
being as regards that will of his (291) and, for the ;

same reason, it is not fitting to glorify him as the

divine existence which is almighty. 292. If one says
that he is
capable of performing his will, (293) that
implies that an opinion is formed by him as to his
1
Which doubtless the original Pahlavi form of Paz. muth-
is

zari. an adjective, meaning 'seceding, schismatic/ derived

It is

from Ar. mu'htazil, and applied specially to Muhammadan

schismatics.
2
Assuming that Paz. awa<?-kami stands for Pahl. a0a</-
kamih, which would be identical with the former word in Pahlavi
writing.
8
JE has 'no' in Paz. but not in Sans., which negative is evi-

dently a modern blunder.

O 2
196 SIKAND-GtfMANIK VIGAR.

capability for that will of his; (294) and, for the

same reason, it is fitting to glorify him as the divine
existence which is almighty.
295. Again, ask that
capable
this, is :
'
When he is
'

of performing his will, does he perform it, or not ?

296. If one says that he performs it, (297) that
implies that the abstaining from sin, escaping from
hell,and bringing to heaven 1 would be manifested
unto all mankind (298) but this is that which is not
;

manifest by his existence, and is falsifying even his

own revelation (din 6). 299. If one says that he is
capable of performing his will, but does not perform

it, (300) that implies that an opinion is formed by

him as to the unmercifulness of the sacred being, his

enmity to mankind, and the inconstancy of his will.

301. For if he performs it> it is no harm to him
himself and is an advantage to mankind his own ;

will is also continuous thereby.

302. if he does But
not perform it, it is no advantage to him himself and
is harm to mankind his own will is also discon-
;

tinuous thereby.
303. Again, ask this, that is :
'
Does he not perform
it through will, or without will?' 304. If one says
that he does not perform it through will, (305) that

implies that an opinion is formed by him that the

sacred being good-willed, but has no will to do
is

good (306) and this is even to consider him faulty

;

through inconsistency. 307. If one says that he is

without will, and therefore does not perform it, (308)
that implies that an opinion is formed by him as to
the weakness of the sacred being in his own self, or
the existence of an injurer of his will.
309. The conclusion is this, that, with a manager
1
saving from hell and escaping to heaven.'
'

TJ has
 CHAPTER XI, 294-319. 197

of this worldly existence who may be without an oppo-

nent, without competition, and perfect in sagacity,
goodness, and capability, there should not be all
these unworthy actions, trouble and misery, pain
and vexation, especially of mankind and the other
creatures. 310. Because, when a manager, without
an opponent, is perfect in sagacity, he knows means
for evil not to occur and also remedies for carrying
off evil. 311. When he is perfect in goodness and
merciful, he has no wish for the occurrence of evil
at first, but a wish for its extinction. 312. When he
is perfect in capability, he
is
capable of not really
becoming equally the origin of evil.

313. Now, as in the worldly existence, whose

manager the sacred being, the existence of evil is
is

unquestionably visible, then thus much is not separ-

able from this, either where the manager is provided
with an opponent, or is without an opponent: 314.
If he does not know means for evil not to occur, and
remedies for carrying off evil, the imperfect sagacity
of the sacred being is thereby 1 manifested. 315. Or
the evil exists with his good will, and the imperfect
goodness of his will is manifested. 316. Or he is
not capable of not allowing the occurrence of evil,
and of carrying it off, and the imperfect capability of
the sacred being is manifested. 317. And when he
is imperfect even in one in sagacity, or goodness,
or capability it is not fitting to glorify and worship
him as the divine existence who is almighty, all-good,
and all-wise.
318. This, too, you should know, that since any
existing thing, which is acting, is provided with a will,
'but its nature has not become unrestricted, (319) that
1
Reading a^a-r instead of the similarly-written afaf, 'and by it.'
198 SIKAND-GfiMANilC VIGAR.

shows that, if the original existence of the creator be

divinity, and his nature be light and beauty, fragrance

and purity, goodness and sagacity, then such things
as darkness and ugliness, stench and pollution, vile-
ness and ignorance the demoniacal nature itself
ought to be from him. 320. If his original existence
far
be anything demoniacal, and his nature be darkness
or stench, ugliness or pollution, vileness or ignorance,
then the nature of divinity remains strange to him.
321. If there be any one by whom indecision
about all this is insinuated into his own self, that

implies that, owing to his indecision about it, there is

no discrimination in him as to goodness, amid his

own evil. 322. Now, moreover, the hope of the
hopeful is absorbed, (323) for even he who goes to
heaven through doing good works is, even there, in
evil and misery, (324) because there is no distinct
discrimination of good from evil, even there, (325) if
there be the goodness which is devoid of evil, and
there be also the evil which is devoid of goodness,
represented as really of the same origin. 326. This
is known, that the difference of good and evil is

owing to difference of nature. 327. When the two

origins of their difference and distinction from the
other of different nature are manifest, that hope of
the hopeful is just, (328) and sagacity is their pass-

port (parvanak).
329. This, too, you should know, that every state-
ment which is not unconfused by its own limits is

unenquiring (apa^-khvah) *. 330. Likewise this,

that the limit of divinity is specially sagacity. 331.
And also this, that 2 the limit of sagacity is only 3

1 '
Sans, has undesirable/
2 3
JJ and Sans, omit these four words.
'

Literally one.'
 CHAPTER XI, 320-350. 199

advantageous action. 332. Advantageous action is

not doing injury; (333) and the modes of doing

injury are three. 334. One is that which, being no
advantage to oneself, is the injury of another also.
is that which, being no
335. [One advantage to an-
other ],
]
theis
injury of oneself also. 336. one is And
that which is the injury of oneself and the injury of
another also. 337. And from the creation of Aharman
and the demons there is no advantage to a
wisely-acting
sacred being himself, and there is injury of others also;
(338) the non-advancement of even his own will, owing
to his own work, always manifested thereby.
is

339. This, too, you should^know, that if the will of

the sacred being be goodness, (340) his will is also
eternal. 341. And he should be capable of a suit-
able will, (342) so that, from the beginning even to
the end, all the goodness and virtue of the will of the
sacred being would have proceeded in the world.
343. Now it is manifest that vileness and vice always
proceed much more. 344. Therefore the cause is
one of these, either they always proceed through the
will of the sacred being, or without his will.
345. If
they always proceed through some will of the sacred
being, it is evident that his will is also for vileness as
well as for goodness, (346) or he is inefficient and
changeable in will. 347. Since a will does not
change, unless owing to a cause, or unless owing to
a changer, (348) that implies one of these two, either
it is
through some cause, or there exists some other
being with him
as a changer of his will. 349. If
they always proceed not through the will of the
sacred being, (350) from that it is evident that the
1
The words in brackets are omitted, both in Paz. and Sans., by
JE and JJ, the only two MSS. available.
2OO SIKAND-GjMANK VIGAR.

sacred being is suffering in his own will, and his will

isnot perfect, (351) or there exists some diminisher
of it who is a possessor of will.
352. As to this, too, which they assert, that the
sacred being commanded Adam thus :
'
Thou shalt
1
not eat of this one tree which is inparadise (vahist) ,'

(353) y u should ask of them (354) thus Was the:

'

command which the sacred being gave to Adam, thus :

" '
You shall not eat of this tree," good or evil ? 355.
If the command were good it is evident that the tree
was evil, (356) and
not befitting the sacred being
it is

to create anything that is evil. 357. If the tree were

good the command was evil, and it is not befitting the

sacred being to give an evil command. 358. If the
tree were good, and the command as to not eating were
2
given by him, it is not adapted to the goodness and
mercifulness of the sacred being to allot a benefit away
from his own innocent servants.
359. As to this, too, which they assert, that the
sacred being brings every one whom he wills unto
faith and the true way, and, as the recompense, he
makes him proceed to the happy progress which is
eternal (360) and him whom he does not will he
;

leaves in irreligion and ignorance of the sacred

being, and, for that reason, he casts him into hell
and eternal misery 3 (361) you should ask of them
;

(362) thus 'Is he good whose desire and will are

:

for the religion and faith of the sacred being and the
true way, or he whose desire and will are for going

astray, irreligion, and ignorance of the sacred being ?'

363. If one says that he is good whose desire and will
1
See 64.
2
Reading Paz. n* instead of Paz. be, 'quite/ as the Sanskrit
has a negative participle.
J
See 271.
 CHAPTER XI, 351-371. 201

are for the religion of the sacred being and the true
way, (364) now as to that man about whom this
is the will of the sacred being, that he shall leave
him in irreligion, going astray, and ignorance of the
sacred being, and to whom an apostle, or some other
person who a friend, recites the revelation (din 6)
is

of the sacred being and the true way, (365) does that
show that the sacred being is thereby better and
more beneficial to him, or are that apostle and that

person so f 366. If one says that the will of the

being about him
J
sacred is
good, it is thereby
asserted by him, that not understanding the sacred

being, not accepting the religion, and going astray

are good but this is not acceptable [and not to be
;

2
taught ],
on account oferror. 367. If one says that
his coming to the true religion and understanding
the sacred being are thereby better and more
beneficial, (368) thereby obviously asserted by
it is

one that the apostle and person are thereby better

to him than the sacred being. 369. Because a person
through whom the true way and an understanding of
the sacred being are wanted among mankind, and his
will is bent upon it, is much better than he who is a
sacred being (370) by whose will backsliding (a^a-
raslh), misunderstanding, and irreligion exist among
them and the sacred being
;
is much worse than that

person.
371. Observe this, too, that if the criminal thought
and criminal action of man are by the will of the
sacred being, that already implies that the sacred
being produced criminal thought, and sowed crime
1
The man mentioned in 364.
2
The words in brackets have no
equivalent in the Pazand text,
but are indicated by asvadyafl^a in Sans.
2O2 SIKAND-G{JMANIK VIGAR.

in his mind, (372) and Aharman merely invites and

instigates him to the committal of crime that shows ;

that the criminal thought traced to the sacred being

and also his desire for it are more violent and worse
than the invitation of Aharman. 373. When, too,
what proceeds from Aharman, as to
his listening to
the committal of crime, is likewise due to the
criminal thought which the sacred being produced,
and so also is his desire for it, it is already obvious
that the sacred being is much worse and more sinful
than Aharman.
374. As statements, which are
regards these
enumerated by us, (375) one of these two opinions
must arise, (376) either that all are true or that all
are false, (377) or there are some which are true and
there are some which are false. 378. If all be true,
every statement that is not adapted to these state-
ments is false, or something of the two, truth and
falsehood. 379. If all be false, every statement that
isnot adapted to these statements is true, or some-
thing of the two together \ 380. If there be some
that are true and there be some that are false, (381)
then of those which are true derived from the
nature and nucleus (nif) of truth (382) and of those
which are false derived from the nature and nucleus
and original evolution of falsehood (383) the origins
are two, one from which arises truth, and one from
which arises falsehood.

CHAPTER XII,
i.
Again, about the inconsistency of their asser-
tions there are several statements from the Dinkan/ 2
1 '
Sans, has something mingled twofold/
2
See Chap. IV, 107. As the inconsistent statements which
 CHAPTER XI, 3 72 -XII, 21. 2O3

manuscript, (2) as to that which they say, that the

sacred being is around everything, but nothing is
within him and within everything, but nothing
;
(3)
is around him. 4. That he is above everything,
but nothing is below him (5) and below everything,
;

but nothing is above him. 6. That he sits upon a

throne, but is possessing no ff&Vzg<-place (7) and is ;

inside heaven, but is possessing no whereabouts. 8.

That he does not exist in any place, and yet he does

exist there. 9. That he exists everywhere, and yet
his place does not exist. 10. Also that everything
of his becomes fit for his own by his own will, (n)
his original evolution being both malice and good ;

(12) and he is eternally unforgiving and compas-

sionate, (13) preparing distress and not distressing.
14. Likewise that he has commanded him who is

incapable of performing or neglecting the divine

command, (15) and he has created him who is
innocent for hell, not the distresses 16. That he is
aware of the hellish existence of mankind, owing
to wickedness, and his willis for it (
1;7) and he is

good-willed, or it has become not his will. 18. That

he has produced a remedy, and is not himself dis-
tressing (19) or no remedy, but want of remedy, is
;

produced by him, and yet he is not possessing an

opponent. 20. That he is wanting experience, and

yet omniscient; (21) neglecting commands, and yet

follow in the text are not to be found in the portion of the Dirikard
known to be extant, they were probably contained in the first two
books of that work, which have not yet been discovered. Chap.
132 of the third book (130 in Dastur Peshotan's translation,

pp. 176-178) is the nearest approach to our text in style, but not
in matter. It is
'
about him who is in all and over all, over and
not lower than anything nor through anything, that is, even owing
to management he is over all, and all is manageable
by him.'
2O4 SIKAND-GfjMANlK VIGAR.

they are themselves his will; (22) and he who

neglects, and provides a restricted evolution \ is yet
a good sovereign, 23. Also that his commands are
allcontinuous, (24) and yet the setting aside of his
commands is obtainable. 25. And that there is some
of his will whichis not continuous, (26) and neglect

of his will not an injurer of the will. 27. Likewise

is

that he has commanded that which is not his will,

(28) and the command which is not inconsistent with

his will and also the command which is inconsistent
with his will are both proper. 29. Also that his
good will is not a discontinuous will, (30) and as to
his evil will, which makes evil things, that is judicious.

31. And many other inconsistencies which are in the

assertions of various sects.

32. If it be not possible an orderly (pa^manik)

for

religion to exist, without rescue from these incon-

2
sistent assertions of kinds, (33) they then say
many
this of it, that to the supposers of two original evolu-
tions 3
the work of the sacred being is weak and un-
resisting; (34) and they say it is not as it were
adapted to the grandeur of the sacred being.
35. Upon this subject, too, there are some matters,
which I shall clearly state, that should be dictated
and known. 36. That is, does he
4
make divine
things weaker and more unresisting, (37) where it is
who says that the sacred being s own achievements,
tie

1
Reading bandak-ga^tih instead of Paz. bawdayafti; com-
pare Chap. IV, 73 n.
2 '
Reading adinaj, then of it/ for Paz. aind, as in Chap, IV, 81.
3
That is, those who hold the orthodox Mazda-worshipper's
opinion, that the producer of evil is independent of the producer
of good, so long as the former continues to exist.
4
The believer in a single original evolution without any inde-
pendent producer of evil. Connect 36, 37 with 52, 53.
 CHAPTER XII, 22-51. 205

which ivere created by him, have

lapsed into being all

intolerant of command and deaf to admonition, (38)

till even the most tender-bodied creatures struggle

against his will ? 39. And so they have slain or

impaled those many prophets (vakhsh varan) and

apostles (petkhambaran) of his, who are appointed
by him ; (40) and there are some who have acted
scornfully, contemptibly, and irreverently. 41. This,
too, where
is he has not only not protected his own
dominion from the vile creatiires which were created
by him himself, but he has himself afflicted his own
dominion also (42) and he himself destroys his own
;

productions without a reason, (43) and himself renders

his own creations useless. 44. Through his own culpa-
bility he himself destroys his own innocent servants.
45. He himself makes his own peculiar friends
weak, needy, sinful, and deluded. 46. And his

wrath, inflicted upon a single innocent servant, which

is like Aharman's \ makes his own innumerable
creatures unobservant and deluded. 47. For a sin
that is limited, which is
owing to his own actions, he
2
puts the innocent to unlimited punishment 48. .

The door of forgiveness is finally shut up, (49) and

he is not satiated with the pain, distress, and misery
of his own creatures, (50) but maintains them per-
petually in action and excitement. 51. And yet he
is not able to insist
upon the commands which he
1
Aharman being supposed to be the producer of the demon
of wrath, who is one of his most powerful auxiliaries.
2
Sans, has 'he puts another unlimited punishment upon the
innocent;' Ner. having read hano, 'another,' instead of avo, 'to,'
which two words are written alike in Pahlavi. As the author's
interpretation of his opponent's argument assumes that everything,
including sin, is produced by the sacred being, he naturally con-
cludes that the sinners themselves are innocent.
2C>6 SIKAND-GtfMANIK VIGAR.

gives in the beginning, middle, or end. 52. Or is it

he 1 who says that that one is the sacred being who is
perpetually a ruler, all-knowing and almighty; (53)
whose dominion and knowledge and power are
perpetual and for unlimited time ? 54. Owing to
him, too, the happiness of any goodness; (55) his
is

actions also are for a purpose, his commands are

advantageous, (56) he is compassionate and forgiving

as regards his own servants, (57) and is an abundant
bestower of recompense, too, on that servant who is
a carrier off of victory. 58. As to him who is a
sinner, who, on account of his own sinfulness,
becomes captive in the hands of the enemy 2 he is ,

forgiving upon atonement for the sinfulness and

cleansing from iniquity and pollution. 59. In the
end he is no leaver of any good creature captive in
the hands of enemies 3 (60) and is their protector,
,

maintainer, and cherisher, in body and life, amid

their contest and struggle with enemies. 61. He is
a complete defender of his own empire from oppo-
nents of a different nature, (62) and his champions
and troops become victorious in the struggle and
contest. 63. And in the end he is a bringer of
victory to his own creatures, as regards every
iniquity.
64. When it is observed as to light, knowledge,
sight, life, health, and other divine creations, that
they are fully resistant and prevailing over darkness,
1
The believer in two original evolutions, good and evil; the
producer of the latter being independent of the producer of the
former for a limited period of existence. This producer of evil is
not clearly described here, but is mentioned in 58-61, 72 as an
enemy and opponent. 52, 53 are to be read in connection with
36-38.
2
The spiritual enemy, Aharman.
3
Compare Chap. IV, 100.
 CHAPTER XII, 52-78. 2O7

ignorance, blindness, death, sickness, and other

demoniacal peculiarities (65) because this is known,
that light is the putting aside of all darkness, (66)

knowledge is victorious over ignorance, (67) and life

is and increasing over death, (68) for,
powerful
1

owing to the powerfulness and increase of life, the

incalculable progress of the creatures arises from two

persons, (69) and multitudes are confident about it ;

(70) so also sight and health are manifestly as much

victorious and powerful over blindness and sickness

(71) such being observed, it is also expedient to

observe this, that is, what does the opposing fiend

want, and about what do the troops of the sacred

being struggle ?
72. That opponent wants this that he speaks of
I will make this earth and sky and the
'
thus :

2
creatures which are luminaries extinct, (73) or I
will bring them into my possession, and will pervert
them from their own nature 3 (74) so that the sacred
,

being shall not be able to occasion the resurrection

and the renovation of the universe^ and to restore his
own creatures.'

75. The troops of the sacred being struggle about

this, that the opponent shall not attain to his will

through his desire. 76. Observe this, too, that the

troops of Auharma^ have been valiant in struggling

and successful in will ever since the original creation.

77. From this it is manifest, when it happens that

this earth and sky are formed, (78) that it would be
possible for him to make all creatures and creations
extinct but he is incapable of making even one of
;

the most tender-bodied creatures of the sacred being

Assuming thatPaz. avazmawd stands

1
for Pahl.
ao^-homand.
2 3
Sans, has 'of the luminaries.' Compare Bd. I, 14.
2C>8 SIKAND-GftMANiK VIGAR.

extinct. 79. Because, if even, by reason of death,

the body be separated from life, it is not extinction
and change of nature from its own self, but decay l
of peculiarities and a necessity of going from place to
2
80. Then each one of the
place, from duty to duty .

qualities of one's body

and life is to subsist again, in
its own nature, for other duties, as is revealed. 81.
And the existence of these creatures and creation,
fully continuously and perpetually active, is advan-
tageously manifest during a suitable period.
82. Thus far is considered complete upon this

subject.

CHAPTER XIII.
i .
Again, about the inconsistency and faulty state-
3
ments of the (2) which they call holy
first
scripture ,

(az&d) (3) and as to it they are, in every way,

unanimous that the sacred being wrote it with his
own hand, and gave it to Moses (Mushae) (4) so
that, as of delusion, I will here publish, for
it is full
4
your information, a story out of all its stupidity and
of much that is in it.
5. It states, in the beginning 4^ the scripture, (6)
that there first arose earth, without form and void 5 ,

1
Assuming that Paz. nyara,rni is a misreading of Pahl. ni-
hari^no.
2 3
Compare Chap. IV, 87. The Old Testament.
4
Paz. nihawg-* (Pahl. nisang-i, Av. ni + sangha) appears to
mean 'a tale, tract, or essay/ and is connected with farhang,
' '

learning.' Sans, has somewhat, a little/

5
Assuming that Paz. av khun u tan (which Ner. seems to
have understood as av-i khu'n-vatan, 'water containing blood')
is a misreading of Pahl. afdm va tahan. NSr. may have been
thinking of Mkh. IX, 8.
 CHAPTER XII, 79 -XIII, I/. 209

darkness, and black water; (7) and the breathing

1

of the sacred being ever yearns 2 over the face of

3
that black water Afterwards the sacred being . 8.

spoke thus Let there be light/ (9) and there was

:
'

light
4
10. And.
stooping he considered that light
below him, (n) and the light was transmitted by
him to the day, and the darkness to the night 5 12. .

In six days this world and sky and earth were also
created by him, (13) for during the seventh day he
was reposing (khaspdn) and comfortable 6 14. .

Through that same mystery (ra^) even now the Jews

are enjoying repose on the Sabbath day 7 .

15. This, too, is stated, that Adam and his wife

Eve (Havae) were created by him, (16) and put into
a garden of paradise (vahiit); (17) so that Adam

1
Reading vaya, 'air, breath/ instead of Paz. vakhsh, 'growth,
expanse;' these two words being written alike in Pahlavi. Sans.
has 'eyes/
2
Reading n*iy aze</ instead of Paz. nyave</. Sans, has 'looks/
3 '
In the beginning God created the heaven and the earth.
And the earth was without form, and void and darkness was upon ;

the face of the deep. And the Spirit of God moved upon the face
'
of the waters (Gen. i. i, 2).
4
'And God " Let there be :" and there was
'

said, light light

(Gen. i.
3).
5
'And God saw the light, that it was good : and God divided
the light from the darkness. And God called the light Day, and
'
the darkness he called Night (Gen. i. 4, 5).
6
'And the evening and the morning were the sixth day. Thus
the heavens and the earth were finished, and all the host of them.
.. And he rested on the seventh day from
. work which he all his
had made' (Gen. i. 31 ii. i, 2). ;

7
But the seventh day is the sabbath of the Lord thy God in
'
:

it thou shalt not do any work. For in six days the Lord made . . .

heaven and earth, the sea, and all that in them is, and rested the
seventh day wherefore the Lord blessed the sabbath day, and
:

hallowed it'
(Ex. xx. 10, n).

[24] P
2IO SIKAND-GUMANIK VISAR.

should perform cultivation in that garden, and should

keep watch 1 18. The Lord
2
who is the sacred
. ,

commanded Adam
'

being himself, (19) thus : Eat of

this garden, except of that tree
every tree which is in

of knowledge; (20) because when you eat thereof

you
3
die / 21. Afterwards a serpent was also put

by him garden; (22) and that serpent

into the
deceived Eve and spoke thus Let us eat of the :
'

gathering from this tree, and let us give

it to

Adam / 23. And she acted accordingly, (24) and

4

Adam likewise ate knowledge be-

5
.
25. And his
came such that good was distinguished by him from
evil, and they did not die
6
26. He also saw and .

knew that he was naked, (27) and became concealed

under the trees (28) he likewise covered over his own
;

body with leaves of trees, on account of the shame

of nakedness 7 29. Afterwards the Lord went to the
.

1
So God created man in his own image, in the image of God
'

created he him ; male and female created he them. And the . . .

Lord God took the man and put him into the garden of Eden, to
dress it and to keep it' (Gen. i. 27; ii. 15).
2
Paz. adino is evidently a misreading of the Pahlavi form of
Heb. adonai/Lord.'
3
'And the Lord God commanded the man, saying, " Of every
garden thou mayest freely eat but of the tree of the
tree of the :

knowledge of good and evil, thou shalt not eat of it for in the day :

" '
that thou eatest thereof thou shalt surely die (Gen. ii. 1 6, 1 7).
4 '
Now the serpent was more subtle than any beast of the field
which the Lord God had made. And he said unto the woman, . . .

" " '

ye not surely die

shall (Gen. iii. i, 4).
5 '
She took of the fruit thereof, and did eat ; and gave also unto
'
her husband with her, and he did eat (Gen. iii. 6).
6 "
'
For God doth know that in the day ye eat thereof, then
your eyes shall be opened ;
and ye shall be as gods, knowing good
and evil"' (Gen. iii. 5).
7
'And the eyes of them both were opened, and they knew that
they were naked : and they sewed fig leaves together, and made
 CHAPTER XIII, 18-38. 211

garden, and called Adam by name thus Where art :

*

thou 1 ?
'

30. Adam replied thus Here I am, under :

'

the trees, for this reason, because I am naked V 31.

The Lord indulged in wrath, (32) and spoke thus:
'
Who could have informed thee that thou art naked ?
3
33. Mayest thou not ever yet have eaten of that tree
of knowledge, of which I said that you shall not
eat 4 ?' 34. Adam spoke thus
'
I have been deceived :

by this woman, who was given to me by thee, and I

ate 5 35. And the Lord enquired of Eve thus:
.'

'

Why was it so done by thee ? 36. Eve spoke

'

thus: 'I have been deceived by this serpent 6 37. .'

And Adam and Eve and the serpent are, all three,
forced out of the garden of paradise by him with a
curse 7 38. And he spoke to Adam thus
'
.
Thy :

8
eating shall be through the scraping off of sweat

themselves aprons . . .and Adam and his wife hid themselves from
'
the presence of the Lord God, amongst the trees of the garden
Hi. 7, 8).
(Gen.
'And they heard the voice of the Lord God walking in the
1

garden in the cool of the day. And the Lord God called unto . . .

"
Adam, and said unto him, Where art thou?"' (Gen. iii. 8, 9).
2
'And he said, "I heard thy voice in the garden, and I was
'
afraid, because I was naked and I hid myself" (Gen. iii. 10). ;

3
Assuming that Paz. agarat stands for Pahl. akvariat; see
139-
4
'And he said, "Who told thee that thou wast naked? Hast
thou eaten of the tree, whereof I commanded thee that thou shouldest
not eat?"' (Gen. iii.
n).
5
man said, " The woman whom thou gavest to be with
'And the

me, she gave me of the tree, and I did eat"' (Gen. 12). iii.

6
'And the Lord God said unto the woman, "What is this that
thou hast done?" And the woman said, "The serpent beguiled
me, and I did eat"' (Gen. iii.
13).
7 '
Therefore the Lord God
sent him forth from the garden of

Eden, to till the ground from whence he was taken. So he drove

out the man '

(Gen. iii.
23, 24).
8 '
Sans, has through the spreading of sleep.'
P 2
212 5-IKAND-GUMANIK VIGAR.

and the panting of the nostrils, (39) until the end of

thy life; (40) and thy land shall grow all bodily
refuse and dung 1 41. He also spoke to Eve
.'

Thy pregnancy shall be in pain and uneasy,

'
thus :

and thy bringing forth in grievous hastening 2 42. .'

And he spoke to the serpent thus Thou shalt be :

'

accursed from amid the quadrupeds and wild animals

of the plain and mountain (43) for thee also there shall
;

be no feet, (44) and thy movement shall be on thy belly,

and thy food dust. 45. And betwixt thy offspring,
with those of the woman, there shall be such hatred
and conversion to enmity that they will wound the
head of that offspring 3 .'

46. This, too, they say, that this worldly existence,

with whatever is in everything, was made and pro-

duced by him for mankind (47) and man was made ;

by him predominant over all creatures and creations,

wet and dry 4 .

48. Now I will tell you a story (nisang-i) about

1
'And unto Adam he said, "... cursed is the ground for thy
sake ;
in sorrow shalt thou eat of it
the days of thy life thorns
all :

also and thistles shall it bring forth to thee ; ... in the sweat of
"'
thy face shalt thou eat bread, till thou return unto the ground
iii.
(Gen. 17-19).
2 '
the woman he said,
Unto " I will
greatly multiply thy sorrow,
"
and thy conception in sorrow thou shalt bring forth children
:

iii.
(Gen. 16).
3
'And the Lord God "Because thou hast
said unto the serpent,
done this, thou art cursed aboveand above every beast of
all cattle,

the field ; upon thy belly shalt thou go, and dust shalt thou eat all
the days of thy life and I will put enmity between thee and the
:

woman, and between thy seed and her seed it shall bruise thy ;

" '

head, and thou shalt bruise his heel (Gen. iii. 14, 15).
4
-
'And God "Let us make man in our image, after our
said,
likeness ; and let them have dominion over the fish of the sea, and
over the fowl of the air, and over the cattle, and over all the earth, and
over every creeping thing that creepeth upon the earth '"'(Gen. i.
26).
 CHAPTER XIII, 39-64. 213

the contents of their twaddle and the faultiness of

their statements, (49) that is, where and with what
limits did that earth without form and void 1 the ,

2
darkness, the sacred being and his breathing and ,

the black water arise? 50. Or of what description

was the sacred being himself? 51. It is manifest
that he was not light, (52) because, when the light
was seen by him, (53) stooping he considered zV 3 ,

for the reason that he had not seen it before. 54.

If they say that he was dark, that manifestly implies
that the origin of darkness is uttering 4 a word and
there is light. 55. If they say that he was not dark,
but light, (56) why, when the light was seen by him,
did he admire and consider it, though he was light
himself? 57. And if they say that he was neither
light nor dark, (58) it is necessary for such to specify
that third state which is not light and not dark.
59. Then as to him whose position and abode were
indarkness and black water, and light was never seen
by him, how was it possible for him to look at that
light ? 60. And what was owing to ?
his divinity
6 1. Because even now it is not possible for any one
who remains in darkness to look at the light. 62.
Observe also this, that if his origin and abode were
darkness, how was it possible for him to remain
opposite the light ? 63. Because this is known, that
it is not possible for darkness to remain opposite the
light, since the latter puts it aside harmless.
64. Again, / ask this, that is, was that earth, which

1 2
See 6 n. See '7 n.
3
See 10. The
scripture merely God saw the light,
says that
'

.that it was good;' but this difference does not really affect the
author's argument as to the previous non-existence of light.
4
Assuming that Paz. frai is a misreading of Pahl. paraj.
214 5-IKAND-cCMANIK VIGAR.

was without form and void, limited or unlimited ?

65. If were limited, what was there outside of it ?

it

66. If were unlimited, whither did that unlimited-

it

ness of it go, (67) when, as we see, this earth and

worldly existence are not those of the first existence ?
68. As to that which the Lord spoke, (69) that is :

'
Let there be light,' and it was so, (70) it is
thereupon
appropriate to understand that the Lord existed before
the time that the light arose (71) and when he was
;

wishing to make
the light, and he gave the command
for it he then considered mentally in what
to arise,

way the light is of good appearance or evil appear-

ance. 72. And if the light, through its own nature,
reached into the knowledge and consideration of the
Lord, it is evident that the light was existing alike
within the knowledge and mind of the Lord, (73) and
alike outside of him. 74. For it is not possible to
know and obtain anything, unless it be a manifestation
of an existence. 75. If the light was existing
1
is it ,

on that account, a creation of the Lord ? 76. And

if they say that the light was not, through its own
nature, within his knowledge, that light was de-
manded by him, who did not know of what nature
itwas, very unwisely. 77. Or how is it possible to
consider in the mind that which one has never even
thought of or known ?

78. And
observe this, too, that that command for
the arising of light was given either to something or
to nothing, (79) because this is certain, that it is

necessary to give a command to a performer of com-

mands. 80. If it were given by him to something
existing, which was light, that implies that the light

1 *
Or, perhaps, it is.'
 CHAPTER XIII, 65-89. 215

itself existed. 81. And

command were givenif the

by him to something not existing, then how did the

something not existing hear the command of the
Lord ? 82. Or how did it know that the will of
the Lord was become light?'
thus, that 'I should
83. Because the command of the Lord is not heard
by what does not exist, in the same manner as
though it were not given by him. 84. Since it is
not possible for the non-existent even to think in
any way, (85) it was that which is appointed non-
existent, so that it does not exist, but yet exists 1
,

2
that was really before the sight of the sage by ;

which it was known in what manner the Lord is

demanding that it shall arise and in the manner
3
,

which was demanded by him it arose.

86. If they say that the light arose from the word
of the Lord, which was spoken by him thus Thou :
'

shalt arise,' and it was so (87) that being when the

Lord and his belongings (khuafih) were dark, and
light had really never been seen by him in what
way is it
possible for that light to arise from his
word ? 88. Because this is known, that speaking
is the progeny of thinking. 89. If they say that
his word became light, that is very marvellous, be-
cause then light is the fruit of darkness, and the
source of darkness is thereby the essence of light ;

1
That is something produced as a nonentity which, being pro-
duced as nothing, is considered to be something different from
nothing at all, which is not produced. Something analogous to
the prototypes of the creatures, which 'remained three thousand

years in a spiritual state, so that they were unthinking and unmov-

'

ing, with intangible bodies (Bd. I, 8).

2
Who wrote the account of the creation in the book of Genesis.
3 '

Literally that I shall arise/

2l6 SIKAND-GflMANIK VIGAR.

or else it is this, that the light was concealed in the

darkness.
90. As Iit is evident that it is of no
have said 1 ,

use to give a command, except to a performer of

commands, (91) so that it should be that the light
existed, and then the command was expedient and
given.
92. Again, / ask this, as to these creatures and
creations,sky and earth of his, since they were pre-
pared and produced by him in six days, (93) and
the seventh he reposed (khaspl^) therefrom 2 (94) ,

then, when this world was not produced by him from

anything, but merely arose by his command, 'thou
shalt arise/ and it was so, (95) to what was that
delay of his of six days owing ? 96. For when his
trouble is merely as much as to say 'thou shalt
arise/ the existence of that delay of six days is
very ill-seeming. 97. It is also not suitable for
trouble to arise for him therefrom. 98. If it be
possible to make the non-existent exist, and he be
capable of it, it is possible to produce it even a
long time back. 99. And if he be incapable of pro-
ducing except in the period of a day, it is not fitting
to speak of his producing it from nothing.
100. And, again, / ask this, that is, when the
number of the days should be known from the sun,
whence then is the number of the day, besides the
names of the days, known before the creation of
the sun ? 101. For they say that the sun was

produced by him on the fourth day, which is itself

3
Wednesday .

1 2
In 79- Seei2, 13.
3
Paz. /Hhar jumbal, Sans. /atu^.ranai.r/ariya. 'And God
made two great lights ;
the greater light to rule the day, and the
 CHAPTER XIII, 90-112. 217

102. /also ask this, to what was it owing that it

was necessary for him to make himself comfortable
and reposing on the seventh day ? 103. When the
delay and trouble in his creation and production of
the world was merely so much as that he spoke
thus:
'
Thou shalt arise,' (104) how are those days
accounted for by him, so that it was necessary to
make him reposing whose trouble is recounted ?

105. For if 'thou shalt arise' were spoken by him

at once, that is his trouble, and he ought to become
comfortable immediately.
1 06.
Again / ask this, that is, for what purpose
and cause Adam
produced by him, together with
is

Eve (107) so that while they practise his will 2 the

1
, ,

purpose of it is not so presented by him that they

shall not turn away from the performance of his
desire ? 108. For when it is known by him, before
the that they will not be listening to his com-
fact,

mand, and^/ they are finally produced by him, that

shows that for him now to become exhausted, and
to indulge in wrath about them, is unreasonable,
(109) because it is evident that the Lord himself
was not fully proceeding with that which is desirable
for his own will, and is manifestly an opponent and
adversary to his own will. no. If they are not
understood by him before the fact, and it is not even
known by him that they will not listen to his com-
mand, then he is ignorant and badly informed. 1 1 1.
If they say that his will itself was for non-performance,

why then is the command for performance given by

him? 112. Also what is the sin in not performing

lesser light to rule the night. And the evening and the morning
. . .

were the fourth day' (Gen. i. 16, 19).

1 2
See 15. The command mentioned in 19, 20,
2l8 SIKAND-GftMANIK VIGAR.

it, and how goes (113) a horse they yoke with whom
another in confinement (lag) and hurry on with a
114. From this statement signs
1
whip (ta^anak) .

and tokens of deceivers are manifested, (115) whose

will and command are inconsistent and unadapted,
one to the other.
1 1 6. And if his will and desire were this, that

they shall not turn away from his will, (117) still

their power and desire for turning away from his

will are much stronger and more resistant than
those which he gave for not turning. 118. If the
will for their turning away from his will, and also
the knowledge of it, were his, and the command
for not turning away were given by him, how was
it still
possible for the distressed Adam to act so that
they should not turn away? 119. Also, the origin
and maintenance of his will ought not to exist,
(120) because by turning away from his command
one merely falsifies (dru^edf) it as a command, while
by not turning away it becomes a falsification of
both his will and knowledge.
121. Again, / ask this, that is, on what account
and for what advantage was that garden, prepared

by him, produced ? 122. And as to the tree of

2

knowledge itself, about which he commanded thus :

'Ye shall not eat of it' and also as to the injunc-

tion for not eating of it, which was issued by him,
why was it necessary for him to make them ?

123. // is also evident, from his injunction and

1
Illustrating the inconsistency of determining or permitting that
anything (such as the abstaining from fruit, or the trotting of a

horse) shall not be done, and yet urging its

performance by whip
or command.
2
See 16,17,
 CHAPTER XIII, 113-138. 219

command, that scanty knowledge and ignorance are

more loved by him, (124) and his desire for them
is more than/or knowledge and wisdom. 125. And
that even his advantage from ignorance was more,
(126) because while the tree of knowledge was not
tasted by them they were ignorant, and not dis-
obedient and without benefit unto him, (127) but
just as their knowledge arose they became dis-
obedient unto him. 12 8. There was also no anxiety
for him from their ignorance, but just as their know-

ledge arose (129) he became exhausted and wrathful

about them, (130) and, forced out of paradise by
him, with grievous discomfort and disgrace, they are
(131) The sum total is this, that
J
cast to the earth.
the cause of this birth of man's knowledge, in the
worldly existence, was owing to the serpent and deceit.
132. They also say this, that things of every kind
were created for mankind on account of which it
is evident that even that tree was created by him

for mankind (133) and man was made by him pre-

dominant over every creature and creation 2 134. .

If that be so, why were they now to incline their

desires away from that tree which was their own ?

135. From
following statement this, too, is
this

evident, that knowledge was not really originating

with him, (136) because if he came forth to the
garden
3
and raised his voice, and called Adam by
name thus :
'
Where art thou/ it is just as
though
he were unaware of the place where he existed ;

(137) and if he had been unanswered by him, he

would have been unaware of the place where Adam
existed. 138. If it were not owing to his

1
Or admitted/
' 2
See 46, 47.
3
See 29
22O SIKAND-GftMANiK VIGAR.

outcry, too, before seeing him, he would have been

unaware that he had eaten of that tree, or not ;
and
ofthis also, that is, by whom and how it was done,
who ate and who deceived. 139. If he were aware,
why had he to make that enquiry of him, mayest
'

thou not ever yet have eaten of that tree, of which

I commanded that
you shall not eat
1
?' 140. And
at first, when he came forth, he was not exhausted,

but afterwards, when he knew that they had eaten,

he became exhausted about them and was wrathful.
141. His scanty knowledge is also evident from
this, when he created the serpent, which was itself
his adversary, and put it into the garden with them 2 ;

(142) or why was not the garden made so forti-

else

fied by him, that the serpent, and also other enemies,

should thereby not go into it ?
143. Even his falsity is also evident from this,
when he spoke thus When you eat of this
:
'
tree
3
you die ;' and they have eaten and are not dead,
but have become really intelligent, (144) and good
is well
recognised from evil by them.
145. / also ask this, that is, how is his
knowledge
inconsistent and competing with and com-
his will
mand ? 146. For if it were willed by him to eat
of that tree, and the command for not eating were

given by him, the knowledge about it was that the

fruit would be eaten. 147. Now it is evident that

the will, knowledge, and command are all three in-
consistent, one towards the other.
148. This, too, is evident, that, though Adam com-
mitted sin, the curse which was inflicted by Him (the
4
Lord) reaches unlawfully over people of every kind

'See 33.
2
See 21,
3
See 20.
4
See 37-41.
 CHAPTER XIII, I 39 -XIV, 13. 221

at various periods, (149) and I consider it, in every

way, a senseless, ignorant, and foolish statement.
150. On this subject, on account of tediousness,
thus much is considered complete.

CHAPTER XIV.

i. My desire is also that I

write a story (ni sang- 1)
out of the accompanying inconsistency and full delu-
sion of the same scripture, (2) that is full of every
and demonism and I will disclose a sum-
iniquity ;

mary of one part out of a thousand of what is

declared thereby, (3) so as to notice the commands
therein.

4. First, this is what he says about his own nature,

(5) that is,
'
I am
the Lord, seeking vengeance (6)
and retaliating vengeance 1 (7) and I retaliate ven- ,

2
geance sevenfold upon the children (8) and one does ,

not forget my original vengeance.' (9).Another place

3
states that, 'having acquired wrath and grievous
4
thoughts, (10) his lips are also full of indignation ,

(n) his tongue is like a blazing fire, (12) and his

breath (vaya) is like a river of rapid water (arvand
5
nak) .
13. His voice, too, as though for causing

'
1 '
To me belongeth vengeance, and recompence (Deut. xxxii. 35).
Or, as it is quoted in Rom. xii. 19, 'Vengeance is mine; I will
repay, saith the Lord.'
2 '
Therefore whosoever slayeth Cain, vengeance shall be taken
'
on him sevenfold (Gen. iv. 1 5).
3 '
Perhaps ayaftak is a misreading of ashuftak, distracted by'
4 '

Literally venom.'
5 '
Behold, the name of the Lord cometh from far, burning with
his anger, and the burden thereof is heavy ;
his lips are full of
222 SIKAND-GUMANIK VIGAR.

weeping, is more resembling the shouting of a

2
demon 1
, (14) and his seat is in the gloom the ,

15. His charger, also, is the

3
dew, and the cloud .

4
drying (khu^kak) wind (16) and from the motion ,

5
of his feet is the arising of a whirlwind of dust .

17. When he walks the arising of fire is behind

him 6
.

And, elsewhere, he speaks about his own

1 8.

wrathfulness, (19) thus: 'I have been forty years

in wrath about the Israelites 7 (20) and he said ,'

8
that the Israelites are defiled in heart .

21. Elsewhere he speaks thus: 'Who is blind 9 ,

indignation,and his tongue as a devouring fire and his breath, as :

'
an overflowing stream, shall reach to the midst of the neck (Is.
xxx. 27, 28).
1
'And the Lord shall cause his glorious voice to be heard, and
shall show the lighting down of his arm, with the indignation of
his anger, and with the flame of a devouring fire, with scattering,
'
and tempest, and hailstones (Is. xxx. 30).
2 '
Assuming that Paz. guam (Pers. gum, invisible') is a mis-
reading of Pahl. torn, 'gloom/ as the Sanskrit is dhumalatvam,
'
smokiness.'
3
He made darkness his secret place his pavilion round about
'
:

him were dark waters and thick clouds of the skies' (Ps. xvh'i. n).
'
*
Clouds and darkness are round about him (Ps. xcvii. 2).
4
Who maketh the clouds his chariot who walketh upon the
'

;
'

wings of the wind (Ps. civ. 3).

5
The Lord hath his way in the whirlwind and in the storm,
'

'
and the clouds are the dust of his feet (Na. i. 3).
6
For, behold, the Lord will come with fire, and with his chariots
like a whirlwind, to render his anger with fury, and his rebuke
'
with flames of fire (Is. Ixvi. 15).
7
Paz. Asarasara is evidently a misreading of Pahl. Asrayilan.
8
Forty years long was
'

grieved with this generation, and said,

I
"
is a people that do err in their heart, and
It they have not known
my ways ;" unto whom I sware in my wrath, that they should not
'
enter into my rest (Ps. xcv. 10, 1
1).
9
Sans, has 'whoever is
needy/ both here and in 23.
 CHAPTER XIV, 14-31,

unless it be my servant? 22. Who is deaf 1 , but

the messenger (firistak) I am appointing? 23.
Who blind like the king 2 ?'
is And it is declared
3
that their king is the Lord himself .

24. Elsewhere
says this, that the wor- it also

shippers (parastakan) of his fire are defiled 4 25. .

Also this, that his deeds bring blinding smoke,

(26) and his fighting is the shedding of blood 27.
6
.

And this, that is, I pour forth mankind one upon the
*

other, (28) and I sit

upon the sky, over their limbs/
29. Likewise this, that, in one night, a hundred and

sixty thousand were by him, through a wretched slain

death, out of the champions and troops of the Ma-

zendarans 6 30. And, on another occasion, he slew
.

six hundred thousand men, besides women and young

children, out of the Israelites in the wilderness ; (31)

only two men escaped
7
.

1 '
Sans, has whoever is prosperous.'
2 '
Who is blind, but my servant ? or deaf, as my messenger that
I sent? who is blind as he that is perfect, and blind as the Lord's
'

servant ?
(Is. xlii. 1 9).
3
'The Lord is our king' (Is. xxxiii. 22).
4
'About and twenty men, with their backs toward the
five

temple of the Lord, and their faces toward the east; and they
worshipped the sun toward the east. Then he said unto me,
"
Hast thou seen this, O son of man ? Is it a light thing to the
house of Judah that they commit the abominations which they
commit here?"' (Eze. viii. 16, 17).
5
And when Joshua and all Israel saw that the ambush had
'

taken the city, and that the smoke of the city ascended, then they
turned again, and slew the men of Ai' (Jos. viii. 21).
6
Then the angel of the Lord went forth, and smote in the
'

camp of the Assyrians a hundred and fourscore and five thousand :

and when they arose early in the morning, behold, they were all
'
dead corpses (Is. xxxvii. 36).
7
And the children of Israel journeyed from Rameses to Suc-
'

coth, about six hundred thousand on foot, that were men, beside
22-4 SIKAND-GUMANfK VIGAR.

32. Again, shows that his final result is all

it

regret, (33) just as this which it states, that he

became among the despondent (zardakan), and
he spoke thus I am repentant as to the
'
:
making
of men on the earth 1 .'

34. This, too, it states, that he sits upon a throne

which four angels hold upon their wings, from each
one of whom a fiery river always proceeds, owing to
the load of his weight 2 35. Now, when he is a .

spirit, not formed with a body, why then are those

four distressed by him, who have to sustain with toil
the grievous load of that easy thing ?
36. Again, it states this, that every day he pre-
pares, with his own hand, ninety thousand wor-
shippers, and they always worship him until the
night time, and then he dismisses them, through
a fiery river, to hell 3 37. When trouble and .

injustice of this description are seen, how is it

children' (Ex. xii. 37). 'Doubtless ye shall not come into the
land concerning which I sware to make you dwell therein, save
Caleb the son of Jephunneh, and Joshua the son of Nun. . . .

'
But as for you, your carcases, they shall fall in this wilderness

(Num. xiv. 30, 32).

1
'And it repented the Lord that he had made man on the
'
earth (Gen. vi. 6).
2'
Also out of the midst thereof came the likeness of four living
creatures. . .Their wings were joined one to another. ... As for
.

the likeness of the living creatures, their appearance was like

burning coals of fire, and like the appearance of lamps : it went

up and down among the living creatures. And under the firma- . . .

ment were their wings straight, the one toward the other. ... And
above the firmament that was over their heads was the likeness of
a throne, as the appearance of a sapphire stone and upon the :

likeness of the throne was the likeness as the appearance of a man

above upon it' (Eze. i. 5, 9, 13, 23, 26). 'A fiery stream issued
and came forth from before him' (Dan. vii. 10).
3
This statement may possibly be quoted from the Talmud.
 CHAPTER XIV, 32-47. 225

expedient for worldly beings to exist in duty, good

works, and good deeds ? 38. When he casts dis-
tressed worshippers who
are reverent, listening to
commands, and pure in action, together with others
who are sinners, into eternal hell, (39) it is like even
that which another congregation 1 asserts, that the
sacred being, at the day of the resurrection, gives
the sun and moon, together with others who are
sinners, to hell for the reason that there are people
who have offered homage to them.
Another place also states this, that when the
40.
eyes of the aged (masatval) 2 Abraham, who was
the friend of the Lord, were afflicted, the Lord him-
self came enquiring for him ; (41) and he sat on his

42. And Abraham

3
cushion and asked for peace .

5
called Isaac 4 who was his dearest son
,
in secret, ,

and spoke (43) thus Go to paradise (vahi^t), and

:
'

bring wine that is light and pure/ 44. And he went

and brought it. 45. And Abraham made many en-
the Lord (46) thus
'
treaties to Taste one time :
6

wine in my abode/ 47. And the Lord spoke thus :

1
Probably the Christians, and referring to such texts as The
'

sun shall be turned into darkness, and the moon into blood, before
'
that great and notable day of the Lord come (Acts ii. 20).
2
Nr. reads this word as a title, Mehadar, of Abraham. It is,

however, the HuzvarL? of da^-mas (for daaM mas, 'great age'),

and appears to be a hybrid form, the first syllable being Iranian
and the latter portion Semitic.
8
Upon his host ; the usual Oriental salutation.
4
Ner. has read Asinak, which indicates a Pahlavi form that
might be read Aisok, and points to Syr. 'Is'hoq as the original
of this form of Isaac.
6 '
Sans, has his whole-blood brother's son/
6
Assuming that Paz. sh stands for Pahl. gas-i, both here
and in 49. Ner. seems to have understood it as Ar. jay,
'
somewhat.'

[24] Q
226 tflKAND-GftMANtK VIGAR.

1
1 will not taste it, because it is not from paradise,
and not pure/ 48.
is Then Abraham gave assur-

ance thus: 'The wine is pure from paradise, and

Isaac, who
son, brought it!
is my 49. Thereupon
the Lord, on account of his freedom from doubt in
Isaac, and the assurance given by Abraham, tasted
the wine one time. 50. Afterwards, when he wished
to go, he was not allowed until one of them had
sworn to the other by a serious oath 1 .

51. Observe this twaddle full of delusion;

not
even a single detail is adapted to a sacred being.
52. In what way was his coming in bodily form
to
the abode of Abraham and eating bread, of which
not even a single detail is adapted to him? 53.
This, too, is evident from it, that the suffering of
Abraham was not 2 from the Lord, but from another
54. And even the faultiness which was
3
producer.
owing to his want of understanding of
knowledge
was such, that the purity of the wine and whence it
came were not known by him. 55. His falsity is
also seen in this, when he spoke of not drinking the
wine, and at last drank it. 56. Afterwards he is
confessing that it is
genuine and pure. 57. Now,
how he worthy of worship, as a divinity that is
is

all-knowing and almighty, whose nature is this ?

58. And another place states that there was one
of the sick who, with his own wife and child, was

1
This tale is perhaps to be sought in the Talmud.
2
Reading la instead of rai.. By reading the latter Ner. has
'
the suffering, which was for Abraham, was from the Lord,' which
is inconsistent with the context.
3
Assuming that Paz. bavani (Sans, vaikalyam) stands for
Pahl. zifanih, which seems more probable than supposing it to
be a miswriting of Paz. d^wanagi, 'folly.'
 CHAPTER XIV, 48-72. 227

particularly one that was suffering, poor, and without

a stipend. 59. At
times he was very diligent
all

and active in prayer and fasting and the worship

of the sacred being. 60. And one day, in prayer,
he secretly begged a favour thus Give me any :
'

enjoyment that is in daily food (ro^lh), (61) that

it
may be easier for me to live.'
62. And an angel came down unto him and

spoke thus :
*
The sacred being has not allotted
1
thee, through the constellations more daily food ,

than this, (63) and it is not possible to allot anew ;

(64) but, as a recompense for worship and prayer,

a throne whose four feet are of jewels is
appointed
for thee in heaven (vahi^t) by me, (65) and, if it
be necessary, I will give unto thee one foot of that
throne.'
66. That exalter of the apostles enquired of his
own wife, (67) and the unfortunate one spoke thus :

'It is better for us to be content with the scanty

daily food and bad living in the worldly existence,

(68) than if our throne, among our companions in
heaven, had three feet (69) but if it may occur to
;

thee then appoint us a day's food by another mode/

70. A t the second coming of that angel he spoke
thus :
dissipate the celestial sphere, and
'But if I

produce the sky and earth anew, and construct and

produce the motion of the stars anew, still thence-
forth it is not clear whether thy destiny will fall out
good or bad 2 .'

71. From this statement it is, therefore, manifest

that he not himself the appointer of daily food
is

and supreme, (72) distribution is not by his will,

1
Of the zodiac (see Mkh. XII, 5, 6, 8).
2
This tale is probably from the same source as the last.

Q 2
228 SIKAND-GUMANIK VIGAR.

he not able to alter destiny, (73) and the revo-

is

lution of the celestial sphere, the sun and moon

and stars, is not within the compass of his know-
ledge, will, and command. 74. And also this, that
the throne, as to which it was announced (nivt-
'
I will
kiniaQ thus give it in heaven,' is not of
:

his formation and creation.

75. And in another place he speaks about his

own twaddle (76) thus I have slain, in one
:
'

day
1
,

an assemblage (ram) of sinners, as well as innumer-

able innocents.' 77. And when the angels talked
much of the unreasonable performance, he then
spoke of it thus :
'
I am the Lord, the ruler of
wills, (78) superintending, unrivalled, and doing my
own will, and no one assists or is to utter a murmur

(dren^i^no) about me
2
.'

79. Especially abundant is the twaddle that is

completely delusive, which has seemed to me tedious
to write. 80. Whoever would investigate the back-
ward opinions of these statements, should be, for
that purpose of his, a high-priest speaking candidly

(&z&d), (81) until he becomes aware of the nature

of the same scripture, and of the truth of that which
is stated
by me.
82. Now if he be a sacred being, of whom these
are signs and tokens, that implies that truth is far
from him, (83) forgiveness strange to him, (84) and
knowledge is not bestowed upon him. 85. Because
this itself is the fiend who is leader of the hell which

1
Assuming that Paz. zumad is a corruption of ^ume (see Chap.
IV, 101 n) and stands for Huz. yom-i. But it may mean 'the
whole of/
!
This seems to be quoted from the same source as the two pre-
ceding tales.
 CHAPTER XIV, 73 -XV, 8. 22Q

isthe den (grestak) of the gloomy race, (86) whom

the devilish defiled ones and evil people glorify by
the name of the Lord, and offer him homage.
87. About this subject is here complete.

CHAPTER XV.
Another thing I publish is a feeble story (ni-
1.

sang) about the inconsistency, unbounded state-

ments, and incoherent disputations of Christian
(Tarsak) believers.
2. Since, inasmuch as all three 1 are from the one
origin of Judaism (3) that implying that, when any-
thing is said within the one, it is for them mutually
helping their own delusion of every kind (4) you
should know whence the original sect of Christianity
came forth. 5. That in the town of Jerusalem 2 there
was a woman of the same Jews who was known for
(6) and pregnancy became manifest in
3
incapacity ,

7. When asked by them thus: 'Whence is

4
her .

'

this pregnancy of thine ? she said in reply thus

(8) :

*
The angel Gabriel came unto me, and he spoke
5

"
thus : Thou art pregnant by the pure wind (holy
6
spirit) ."'

1
The three defects mentioned in f i.
2
Nr. reads Hurujarm for Pahl. Auribalem.
3
is more than Pahl. dujazakih
'
Sans, has misconduct/ but this
seems to imply.
4
Now '
was on this wise When as his
the birth of Jesus Christ :

mother Mary was espoused to Joseph, before they came together,

'
she was found with child of the Holy Ghost (Mat. i. 18).
Pahl. Gpril is misread Sparagar by Nr. These two names
5

would be written alike in Pahlavi.

angel Gabriel was sent from God

The
6 '
. . . to a virgin

espoused to a man whose name was Joseph . . . and the angel

23O SIKAND-GfjMANIK VIGAR.

9. As you should observe thus

to that, Who, :
'

apart from that woman, saw the angel Gabriel?

And on what account is it expedient to consider
that woman truthful ?' 10. If they say that, on ac-

count of the spiritual state of that angel, no one is

able to see him, (n) that implies if the cause of
not seeing that angel be his spiritual nature that
the sight of that woman also, for the same reason,
is not unrestricted. 12. If they say that the sacred
being made him visible to that woman, and on ac-
count of the worthiness of that woman, (13) no other
person being made worthy, (14) observe this, where
is the evidence that the woman spoke truthfully ?

15. Or, if that woman were conspicuous to any

one for truth, it is fitting for him to demonstrate
that also to other persons, so that, through that
evidence, she might be more fully considered as
very truthful by them. 16. But now the showing
of him (the angel), to that woman only, is not con-
sidered by any one as true. 17. Now you should
also observe that the origin of their religion has all
come forth from this testimony of a woman, which
was given by her about her own condition.
1 8. Observe, again, that if they say the Messiah
arose from the pure wind of the sacred being/that
implies if the only wind that is
pure and from the
sacred being be that one that the other wind,
which is distinct from that, is not from the sacred
being and not pure, (19) and another producer is
manifested inevitably. 20. If the wind be all from

answered and said unto her, " The Holy Ghost shall come upon
thee, and the power of the Highest shall overshadow thee there- ;

fore also that holy thing which shall be born of thee shall be called
the Son of God"' (Luke i. 26, 27, 35).
 CHAPTER XV, 9-33. 231

the sacred being and sacred, it ought to be all pure.

21. If only that one wind be pure, the other wind is

polluted and not sacred. 22. As there is no pro-

ducer whatever except the sacred being, that pollu-
tion and 'impurity of the other wind are likewise from
the sacred being. 23. And if the other wind be
that of the sacred being and sacred, it ought to be
all pure. 24. Now, that one being considered as

purity, why was the other polluted ?

25. Again, observe this, that, if the Messiah were

the son of the sacred being for the reason that the
sacred being is the father of all, through productive-
ness, creativeness, and cherishing, (26) that Messiah,
through sonship to the sacred being, is not other-
wise than the meaner creatures which the sacred
being produced and created. 27. If he were born
through the means of male and female, (28) that
implies if birth through male and female be suit-

able unto the sacred being that it is also so unto

the archangels and spirits in like manner, on ac-;

count of the existence of birth 1 the occurrence of ,

death also is Thus, about the arising

suitable. 29.
of that same sacred being there is no doubt, (30)
because there where birth of that kind exists, eating,
drinking, and even death are certain.
31. And there are some even who say that the
Messiah the sacred being himself.
is 32. Now this
is very
strange, when the mighty sacred being, the
maintainer and cherisher of the two existences,
became of human nature, and went into the womb
of a woman who was a Jew. 33. To leave the
lordly throne, the sky and earth, the celestial sphere

1
The Paz. of JE interpolates the words '
from a mother/
232 SIKAND-GMANK VIGAR.

and other similar objects of his management and pro-

tection, he fell (aupast), for concealment, into a
1
polluted and straitened place, (34) and, finally,
delivered his own body to scourging, execution on
the tree (dar-kar</ih), and the hands of enemies,
(35) while, apart from death, much brutality and
lawlessness were arranged by them.
36. If they speak of his having been inside the
womb of a woman for the reason that the sacred
being exists in every place, (37) that implies that
being inside the womb of a woman, through exist-
ence in every place, is not more antagonistic than
being in any very polluted and very fetid place ;

(38) and, along with that, that the faultiness of

speaking of all places as having been the property
of the sacred being is manifold, (39) because, if they
were so, in like manner the speaking of anything
whatever that is devoid of the existence of the
2
sacred being is strange .

40. Again, as to that which they say, that death

and execution on the tree were accepted by him,
as a yoke 3 for the sake of demonstrating the resur-
,

rection to mankind, (41) that implies if it were not

possible for him to demonstate the resurrection to

4
mankind, except through that disgrace and death
and brutal treatment of himself that that omni-
potence of his is not effectual. 42. Or, when no
opponent and adversary whatever of his arose, why
1
Assuming that Paz. u vadawg stands for Pahl. va tang.
2
Assuming that Paz. vahar (Sans, anrz'ta) stands for Pahl.
nahar.
3
See Chap. X, 67 n.
4
Assuming that Paz. rasunai stands for Pahl. rusvaih. Sans,
'
has binding with cords/
 CHAPTER XV, 34-49. 233

are they not made without doubt of that sort of

clear knowledge which imparted by seeing the
is

resurrection, so that there would not have been a

necessity for this mode of demonstrating it
brutally,
distressingly, and through the will of
1
disgracefully ,

his enemies. 43. If that death were accepted by

him, as a yoke of a new
description, through his
own will, (44) that implies that now his outcry of
woe and curses for the executioners 2 ,
and his con-

sidering those Jews as it were wrathfully are unrea-

sonable. 45. He ought, indeed, not to cause curses
and imprecations 0/woe upon them, but it is fitting
for them to be worthy of recompense through that
deed.
which they state, that the
46. Again, as to this
father and son and pure wind are three names
which are not separate one from the other 3 (47) ,

nor is one foremost, (48) and this, too, that, though

a son, he. is not less than the father, but in every
knowledge equal to the father why now is one to
4
,

call him by a different name ? 49. If it be proper

for three to be one, that implies that it is certainly
possible for three to be nine and for nine to be

1 '

by binding with cords.'

Sans.
2 '
Woe
unto you, scribes and Pharisees, hypocrites ! . . .
behold,
I send unto you prophets, and wise men, and scribes : and some of
them ye and crucify and some of them shall ye scourge
shall kill ;

in your synagogues, and persecute them from city to city that upon :

you may come all the righteous blood shed upon the earth. ... All
these things shall come upon this generation' (Mat. xxiii. 29, 34-36).
3 '
For there are three that bear record in heaven, the Father,
the Word, and the Holy Ghost: and these three are one' (i John
v. 7).
4 '
And
in this Trinity none is afore, or after other : none is
'

greater, or less than another (Athanasian Creed).

234 SIKAND-GtjMANlK VIGAR.

three ; (50) and it is possible to speak of other

numbers, in this sequence, unlimitedly.

51. Observe this, too, that if a son be not less

than a father, that father also is not greater than
the son. 52. That
possible if the father is said
is

to be from the son, or the son not from the father.

53. And this is certain, that it is possible for every

one originating from any one to be less than him
from 1 whom he is, who is the essential origin 2 of
himself; (54) if he be so in -point of time, and like-
wise if so in.
point ^/"relationship. 55. If the son
be not less than the father, that implies that the
maker is not before the thing made, nor yet is

greater; (56) both must be original evolutions, (57)

and the creation is not less than the creator, nor the
creator greater than the creation, (58) however he
may be said to be unlimited.
59. Observe this, too, that if the son be equal to
the father in knowledge, that father also is as
all

ignorant as the son who was unaware of his own

death and execution on the tree 3 (60) until he was ,

slain by their capturing him and causing his wretched

death, brutal treatment, and disgrace
4
. 61. He did
not know about it because they
enquired of him
thus: 'When is the day of resurrection?' And he
answered thus :
'
Of this no one is aware but the
father 5
.' 62. Just as when the son is formed (tastik)
1
Assuming that Paz. vaj is a misreading of Pahl. a^a-r.
2
Literally the maternal source.'
3
This is at variance with Mat. xxvi. 2 :
T
Ye know that after
two days is the feast of the passover, and the Son of man is
betrayed
to be crucified/ But the author explains in 61 that he is thinking
of another instance of want of knowledge.
4 '
Sans, has binding.'
6 *
Tell us, when shall these things be ? ... Of that day and
 CHAPTER XV, 50-72. 235

as it were ignorant, the father must be as it were just

the same.
63. Observe this, too, that all the creatures and
creation, and even his own adversary, being created
and produced by him out of nothing, the execu-
tioners of his son are themselves deluded by him.

64. And if the sacred being himself created the

executioners of his son, and even his own adver-
sary, without a purpose and without a cause, (65)
and the son was slain by them altogether with his

knowledge, (66) that implies that it is now possible

to be without doubt that the slayer of his son was
he himself, (67) if he knew that when he produces 1
a son they will then slay him, and in the end he
produced him foolishly and unwisely. 68. If he did
not know it, he is deficient in knowledge.

69. Again, observe this, that, if the sacred being

created these creatures and creation out of nothing,
and created and produced even his adversary simi-

larly out of nothing, that implies that their nature

ought to be one. 70. Now, why is not the adver-
sary preserved in the same manner as the other
creatures ?
71. Another point is about the inconsistency of
the statements derived from the scriptures of their
2
high-priest (72) and that which he says that no
,

one falls, nor anything from a tree, and no outcry

arises in a district 3 nor two birds fight together
,

that hour knoweth no man, no, not the angels which are in heaven,
neither the Son, but the Father' (Mark xiii. 4, 32).
1 *

Literally I produce.'
2 '
In 91 Paul is called their "high-priest,' but the term may be
here applied to any other writer of the Christian scriptures.
3
So in Sans., but the Paz, of JE has merely no district arises/ '
236 SlKAND-GfiMANiK VIGAR.

without the command of the father 1

(73) which is a
,

2
demonstration of these statements, that the original
evolution issingle and all things are by his will.
74. Now for what purpose was the Messiah ap-

pointed, who is his son and which way is the

;

demonstration, through that, of his (the father's)

being unwilling; (75) when
is by his will, and all

nothing whatever is said about his being unwilling ?

76. Even this is evident from the same explanation,
that the Jews slew the Messiah, who is his son,
through the will of the father.
77. Again, he speaks inconsistently about the
(a^a^-kamih) of the faithful, (78) that
free will
mankind are produced by him with free will. 79.
Thus the iniquity of the sin which mankind commit
is freely willed, (80) and the freedom of will was
produced by him himself for mankind. 81. That
implies that it is
fitting to consider him likewise
a sinner who
the original cause of sin.
is 82. If
mankind commit sin and crime by their own free
will through the will of the sacred being, (83) .

through what free will and sin are the sin and
crime of the lion, serpent, wolf, and scorpion the
stinging and slaying noxious creatures which are
the natural actions that ever proceed from them ?
84. So, also, who has maintained the origin of the
deadly poison which is in the Besh herb* and other

species of plants, the cause of which is not owing

to free will ? 85. If they say that those poisons
1
Compare Mat.
x. 29, 30: 'Are not two sparrows sold for
a farthing and one of them shall not fall on the ground without
?

your Father. But the very hairs of your head are all numbered.'
2 '
Literally demonstrator/
3
A poisonous plant, Napellus Moysis (see Bd. XIV, 22,
XXVII, i).
 CHAPTER XV, 73-97. 237

are advantageous and suitable in many medicines

which are removers of the disease of the sick, (86)
it should be asked of them thus :
'
Who pro-
duced the disease itself and the harm that arises
from it, and what it, (87) that, is the necessity of
afterwards, medicine and deadly poison were created
by him for it, and were necessary?' 88. Or, as to
it would be more expedient if he had
*
that disease,

produced an antidotal (anosh) medicine for carrying

it away than a medicine of
poison.' 89. Also this,
that is, from what origin is the term itself " doing
'

harm," and against whom is the advantageousness

necessary?' 90. On this subject it is possible to
speak abundantly for a summary compiled.
91. Another instance is from the words of Paul
(Pavaros), who was their high-priest (92) that
one who was afflictive with 1 them at their own
beginning
2
even this, they say, (93) is thus: 'Not
the good works which I desire, but the iniquity
95. And it is
3
(94) which I do not desire, I do .

not I that do so, but that which is collected within

me does it, (96) because I
always see that it is

striving with me day and night

4
.'

97. Again, they say, from the words of the

1
Reading hanbeshin, but it
may be 'well-afflicting to' if we
read hu-beshin.
2 '
As for Saul, he made havoc of the church, entering into
every house, and haling men and women, committed them to
'

prison. Saul . . . who also is called Paul (Acts viii. 3 ;

xiii.
9).
3 '
For the good that I would, I do not but the : evil which I
would not, that I do' (Rom. vii. 19).
*
It is no more I that do it, but sin that dwelleth
'
in me. . . .

I see another law in my members, warring against the law of my

mind, and bringing me into captivity to the law of sin which is in

my members' (Rom. vii. 20, 23).

238 SIKAND-GfiMANIK VIGAR.

Messiah, that the original evolution from the sacred

being is light and goodness (98) evil and darkness ;

are separate from him 1 99. Also this, that is, 'just .

as a shepherd who provides protection for his hun-

dred sheep, (100) and the wolves carry from ^one
him, (101) goes after that one which the wolves
carried off until he leads it back to the flock, (102)
and leaves the ninety-nine of them in the wilderness
(da^t)
2
, (103) even so I am come to take care of the
defiled, not for the just, (104) because it is needless
to bring is him who
just into the right way / 105.
3

That implies, the original evolution be

ifone, and
his will be wholly that no one whatever of it shall
be astray and defiled, (106) that even the wolfs slay-
ing the sheep is likewise his will, (107) and the wolf
itself was also created by him.
1 08. The word of the Messiah is specially incon-
sistently a demonstrator as regards the two original
evolutions. 109. As they say this is one of those
same statements of the Messiah, that there is another
original evolution, an enemy of my father, and I am
'

of that sacred being doing good works 4 / 1 10. From

this statement it is evident that his own father sepa-
rates from that enemy, and acts differently.

1 '
God is light, and in him is no darkness at all' (i John i.
5).
2 '
What man
of you, having an hundred sheep, if he lose one
of them, doth not leave the ninety and nine in the wilderness, and
go which is lost, until he find it?' (Luke xv. 4).
after that
'
For the Son of man is come to save that which was
3 *
lost
'

(Mat. xviii. 1 1). They that are whole need not a physician ;
but

they that are sick. I came not to call the righteous, but sinners
to repentance' (Luke v. 31, 32).
4 '
He that soweth the good seed is the Son of man : the field
is the world : the good seed are the children of the kingdom ; but
the tares are the children of the wicked one : the enemy that sowed
them is the devil' (Mat. xiii. 37-39).
 CHAPTER XV, 98-122. 239

This, too, he says, that is, 'I am produced

in.
by the sacred being for truth and through truth
1
;

(112) and Aharman, the iniquitous, came for my

death (va^ar^/ano), (113) .and I am desired by
him to deceive in many ways 2 .' 114. Now, if the

original evolution be one, and there be nothing com-

peting with it, why was Aharman so powerful that
he desired to delude the son of the sacred being ?

115. If the sacred being himself created that iniqui-

tous one, then the producing of that delusion by
the latter was with the knowledge and will of the
former himself, (116) and the deluder of the son
was in like manner himself.
117. This, too, it says, that, when the Jews stood

disputing against him, he spoke to the Jews thus :

'
You are from that which is a lower region, and I am
from an upper region ; (118) you are of this country,
I am not of it / 119. And he also said this, that
3

is, know that you are of the seed of Abraham,

'
I

and he 4 who had slain mankind from aforetime

(120) has wished to slay even me. 121. 1 do that
which is seen of my father, and you do that which
is seen by you as to your own father 5 / 122. This,

1 '
And the Word was made flesh, and dwelt among us ... full

of grace and truth' (John i. 14).

2
See the account of the temptation of Jesus in Mat. iv. 3-10.
3 '
And he said unto them, Ye are from beneath ; I am from
above :
ye are of this world ;
I am not of this world
'

(John
viii. 23).
4
The iniquitous one of 125, whom he calls their father, the

devil.
5 '
I know that ye are Abraham's seed : but ye seek to
kill me,

because my word hath no place in you. speak that which

I

,
I have seen with my Father : and ye do that which ye have seen
with your father' (John viii. 37, 38).
24O SIKAND-GfjMANIK VIGAR.

If the sacred being be that father of

'

too, he said,

yours, he would be a friend of me for your sake,

(123) because I have sprung from the sacred being;
I have not come of my own will; (124) I am ap-
pointed by that sacred being doing good works
l
.

Why do you not hear those words of mine ? 125.

Only because you are from the iniquitous one it is
not possible for you to hear them, (126) and you
wish to do the will of your own father. 127. By
him truth is not spoken whatever he speaks he ;

tells a
it, therefore you are false yourselves
lie of
together with your father. 128. As for me, who

speak the truth, you do not believe it of me 2 .

129. And he who is from the sacred being hears

the words of the sacred being, but you, because
you are not from the sacred being, do not hear
my words 3/ 130. By all these sayings it is demon-
strated by him that there are two original evolu-
tions, produced, and one by
'one by which I am
which the Jews arel (131) and that latter is not
his doer of good works, but is called by him the

iniquitous one.
132. And this, too, was said by him, that 'not

1 '
IfGod were your Father, ye would love me for I proceeded :

forth and came from God ; neither came I of myself, but he sent
me '

(John viii.
42).
2 '
Why do ye not understand my speech ? even because ye
cannot hear my word. Ye
are of your father the devil, and the
lusts of your father ye will do. He was a murderer from the
beginning, and abode not in the truth, because there is no truth in
him. When he speaketh a lie, he speaketh of his own : for he is

a liar, and the father of it. And because I tell you the truth, ye
believe me not' (John viii. 43-45).
3 *
He that is of God heareth God's words :
ye therefore hear
them not, because ye are not of God '

(John viii.
47).
 CHAPTER XV, 123-143. 241

unrestricted (atang) is the tree of merit (kirfak)

to produce the fruit of offensiveness (bazak), nor
1
yet that of offensiveness as to the fruit of merit /
133. This, too, he said, that 'he either makes the
whole tree with fruit of merit, or the whole tree
with fruit of offensiveness 2 (134) for every tree be- ,

comes manifest by its fruit, if it be of merit and if

135. And the whole tree
3
it be of offensiveness .'

was mentioned by him, not half the tree. 1 36. Now,

how is it suitable for half a tree to be light and half
dark, (137) half merit and half offensiveness, (138)
half truth and half falsehood ? 1
39. When these
remain both competing together, (140) they cannot
become one tree.
141. And, again, a Jewish sect was called by him
'the hill-serpent of the Jews 4 ,' (142) and he spoke
thus 'How is it possible for you to do good works
:

when you are Jewish evil-doers 5 ?' 143. And it was

not his own father he called an evil-doer 6 .

1 '
A good tree cannot bring forth evil fruit, neither can a corrupt
'
tree bring forth good (Mat. 8).fruit vii. 1
2
'Even so every good tree bringeth forth good fruit; but a
'

corrupt tree bringeth forth evil fruit (Mat. vii. 1

7).
3 '
For every tree is known by his own fruit : for of thorns men
'

do not gather figs, nor of a bramble bush gather they grapes

(Luke vi. 44).
4
But when he saw many of the Pharisees and Sadducees come
'

to his baptism, he said unto them, O generation of vipers, who

hath warned you to flee from the wrath to come ? Ye serpents, . . .

'

ye generation of vipers ! how can ye escape the damnation of hell ?

(Mat. iii.
7; xxiii. 33).
5 '
O generation of vipers ! how can ye, being evil, speak good
xii.
things?' (Mat. 34).
6
As he would have implied if he considered him the father of
those Jews. The author is still arguing that the New Testament
really confirms the existence of two creators.

[24] R
 242 SIKAND-GUMANIK VIGAR.

144. This, too, he says, that 'every tree which

the father has not sown should be dug up, and
1
should be cast into the .'
145. Wherefore it is fire

fitting to understand from these words that there

is a tree, which the father has not sown, that it is

necessary to dig up and cast away.

146. Again, he says this, that I
*
am come to my
own, and I am not received by my own
2
147. .'

Wherefore it is fitting to understand that what is

his own and what is not his own are two things.

148. This, too, he says, that is, Our father, that

'

art in the sky, let thy empire arise And may it !

be thy will that shall take place on earth as in the

sky 149. Also give us daily bread
! And do not !

3
bring us to a cause of doubt !' 150. From these
words it is evident that his will is not so unalloyed
(az>e#ak) on earth as in the sky. 151. Also this,
that the cause of the doubt of mankind is not owing
to the sacred being.

152. And this, too, was said by him at first, that

'
I am
come for the purpose that I may destroy
not
the law of Moses (Mtishae), (153) but I am come
for the purpose that I may make it altogether
more complete 4 154. And yet all his sayings and
.'

1
Every tree which bringeth not forth good fruit, is hewn down,
'

and cast into the fire. Every plant which my heavenly Father
. . .

'
hath not planted, shall be rooted up (Mat. iii. 10 ; xv. 13);
2
He came unto his own, and his own received him not
' '

(John i.
n).
8 '
Our Father which art in heaven. . . .
Thy kingdom come.
Thy will be done in earth, as it is in heaven. Give us this day
our daily bread. . . . And lead us not into temptation
'

(Mat. vi.

4 '
Think not that I am come to destroy the law, or the prophets :

I am not come to destroy, but to fulfil (Mat.

'
v. 1 7).
 CHAPTER XV, I44-XVI, 12. 243

commands were those that are dissipaters and afflic-

tive for the rules and laws of Moses.

155. Upon this subject, however, as far as here
is complete.

CHAPTER XVI.

Again, about the delusion of Manl, one out

i.

of the thousands and myriads is written (2) for ;

I am not unrestrained (an a tang) as to writing

more fully of the delusion, twaddle, and deceit of
Man! and the Manichaeans, (3) and much trouble
and long-continued daily work is necessary for me
therein.

4. Now you Ma^a-worshippers of Zaratu^t should

know that the original statement of Man! was about
the unlimitedness of the original evolutions, (5) the
intermediate one about their mingling, (6) and the
finalone about, the distinction of light from dark,

(7) that which is much more like unto want of

1
distinction .

Again, he states this, that the worldly exist-

8.

ence is a bodily formation of rudiments of Ahar-

man (9) the bodily formation being a production
;

of Aharman. 10. Anda repetition of that state-

ment is this, that the sky is from the skin, (n) the
earth from the flesh, (12) the mountains from the

1
Except the belief in the two original existences (whose main
characteristics are, respectively, light and darkness) the account of
Mani's doctrines, given in the Fihrist of Muhammad bin Is'haq
(see Fliigel's Man? seine Lehre und seine Schriften), appears to
contain none of the details mentioned in this chapter.
R 2
244 SIKAND-GMANK VIGAR.

bones, (13) and the trees from the hair of the demon
Kunt 1 14. The rain is the seed of the Mazen-
.

who are bound on the celestial sphere. 15.

darans 2
Mankind, are two-legged demons, and animals four-
legged. 16. And Kuni is the commander of the

army of Aharman, (17) who, to be liberated by 3

his nails from the divinity Auharmaz^ in the first

conflict, swallowed the light ; (18) and, in the second

conflict, the demon Kunl was captured by them,
together with many demons. 19. And it is in bind-
ing the demon Kuni on the celestial sphere he is
killed, (20) and these magnificent creatures are pre-
served from him and formed.
21. And the sun and moon are arranged in

supremacy in the outer sky; (22) so that, as re-

gards that light which the demons swallowed, they
4
filter and excite it, little by little, through the

exciting and filtering of the sun and moon. 23.

Then Aharman knew, through foresight, that they
would rapidly and release this
filter light through
the exciting of the sun and moon. 24. And, for
the purpose of not rapidly releasing the light from
the darkness, he prepared this lesser world which,
like mankind, cattle, and
the other living creatures,
is a wholly-copied similitude of the greater world

1
So read by N6r. in Paz. and Kuni in Sans. But there is little

doubt that he demon Kuwda or Kudi of Vend. XI, 28, 36,

is the
XIX, 138, whose Pahlavi name is Kund in Pahl.Vend. XIX, 138,
and Kundak in Bd. XXVIII, 42, in which latter he is said to be
'the steed of wizards/ Kundak is written like Kunik in Pahl.,
and this latter becomes Kuni in Paz.
2
Who are called demons (see Mkh. XXVII, 20, 40).
3 '
Sans, has having scratched it with.'
*
Assuming that Paz. aharaminewd stands for Pahl. a -r si-
mine nd, 'they do not leave at rest/
 CHAPTER XVI, 13-41. 245

25. He confined
1
with the other bodily creations .

life and
light in the body, and made them prisoners ;

(26) so that, while that light which is excited by the

sun and moon
again exhausted through the co-
is

habitation and birth of living creatures, '(27) their

release would become more tardy.
28. And the rain was the seed of the Mazen-
darans (29) for the reason that when the Mazen-
darans are bound on the celestial sphere 2 (30) whose ,

light is swallowed by them, (31) and, in order to

pass it from them through a new regulation, dis-
crimination, and retention of the light of Time 3 ,

the twelve glorious ones* show the daughters of

Time to the household-attending male Mazenda-
rans, (32) so that while the lust of those Mazen-
darans, from seeing them, is well suited to them,
(33) and seed is discharged from them, (34) the
light which is within the seed is poured on to the
earth. 35. Trees, shrubs, and grain have grown
therefrom, (36) and the light which is within the
Mazendarans is discharged in the seed. 37. That
which is within the earth is discharged from the
earth as the cause of the trees.
38. Again, about the difference of nature of life

and body, this is stated, that the life is confined and

imprisoned within the body. 39. as the pro- And
ducer and maintainer of the bodily formations of all
material existences is Aharman, (40) for the same
reason not expedient to occasion birth and to
it is

propagate lineage (41) because it is co-operating

1
The spiritual world and its inhabitants.
2
As stated in 14. 3
Personified as Zurvan.
4
The signs of the zodiac, the celestial leaders appointed by
Auharma0</ (see Mkh. VIII, 18).
246 SIKAND-GtiMANIK

with Aharman in the maintenance of mankind and

cattle, and in causing the exhaustion of the life and
light within their bodies nor yet to cultivate trees
and grain*
42. Again, inconsistently, they also say this, (43)
that the destroyer of the creatures is always Ahar-
man (44) and, for the same reason, it is not ex-
;

pedient to kill any creature whatever, (45) because

it
(killing) is the work of Aharman.
46. Again, they say this, that, as the world is
maintained by Aharman, and in the end the sacred
being triumphant (47) through the departure of
is

lives from bodies, (48) this worldly existence is dis-

sipated in the end, (49) and is not arranged anew ;

(50) nor does there occur a restoration of the dead

and a future existence.
51. Again, they say this, that those two original
evolutions are perpetually remaining, and existed as
contiguously as sun and shadow, (52) and no demar-
cation 1 and open space existed between them.
53. Now I
speak first about the impossibility of
the occurrence of any existing thing that is unlimited,
(54) except only those which I call unlimited, that
is, empty space and time. 55. Those, indeed, which
are for existence within them that is beings and
things in locality and time are seen to be limited.
56. This, too, / say, that, if unity and duality be
spoken of about them, it is
owing to this, because

unity, except through the perpetual encompassing

of something, does not then exist therein. 57. For
the one is this, namely, not two; (58) and the two

1
Reading nij^nih ; Nr. has Paz. ni^ami (for nijimi), Sans,
dsanatvam, resting-place/
 CHAPTER XVI, 42-75. 247

are these, namely, the original one and the one that
is the difference of this one from the other (59) which

is not called two. 60. When the one is not under-

stood, except through the whole compassing of unity,
(61) and duality cannot occur, except through the
separation of unit from unit, (62) the one is that one
in the unity, and is steadfast in unity. 63. One and
two are in the pedigree (tokhmak) of quantity
and numerousness (64) and quantity, numerous-
;

ness, aggregation, and separation, which, as I have

said, cannot occur without limitation, (65) are clear
even to medium understandings.
66. Again, / say this, the unlimited is that which
is not compassed by the understanding. 67. When
it is not possible to compass by any understanding,

it is inevitable that it was not possible to compass in

the understanding of the sacred being. 68. It is

itself the peculiarity of the sacred being, and even

that of the gloomy original evolution is not wholly
compassed within the understanding. 69. To speak
of him whose own peculiarity is not compassed within
his own understanding
as all-good and all-seeing is

strange (70) because it describes a whole aggregate,

1
,

(71) and an aggregate is called a whole on account

of encompassment on all sides. 72. But what is

encompassed on inevitably limitedness.

all sides is

73. Is it fitting to account that as a sacred being

when aware, from all its own encompassment, that
it is limited? 74. And if unlimited it is unaware
of it. 75. The first knowledge of a sage is owing to
comprehension of his own pecu-
2
his well-arranging

1
See Chap. XV, 39 n.
2
Assuming that Paz. vaj ^z;azira^ni stands for Pahl.
248 SIKAND-GIJMAN1K

liarity,
and quantity (76) and to speak of
nature, ;

him who was unaware of all his own peculiarity,

nature, and quantity, and yet wise about another
1
nature and quantity, is strange .

77. This, too,

/ say, that as the unlimited, on
account of non-encompassment, is not compassed

by the understanding, (78) that implies this, that

all its peculiarity may be wise, or there may be some

that is ignorant ;
all may be light, or there may be
some that is dark ;
all may be alive, or there may be

some that is dead ;

and one
unaware of it. is

79. Again, / say this, that the light and the life
which I obtain here are an allotment that exists
2
owing to the selfsame Time or they are not. 80. ,

If they be an allotment that exists owing to a pecu-

liarity of Time, that implies that men should well

recognise this, that anything owing to whose allot-
ment it is possible to ordain them must be provided
with allotments. 81. As to what is provided with
allotments, except when united it is then not pos-
sible even for it, (82) and as to what is united, except

through the uniter by whom that united thing is united

it does not then determine it. 83. And when the
allotment made is seen to be limited, the origin from
which the allotment is in like manner made is doubt-
less a limited existence. 84. As regards that, since
they say that all allotment of a result is a giver of
evidence as to its origin, (85) that implies, when
I obtain an allotment made and limited, that an

origin even of that, except when made and united

hu-aziri.rn; the latter word can scarcely have been hfi- a zirijnih,
'

good arrangement/
1
See Chap. XV, 39 n.
2
See 31.
 CHAPTER XVI, 76-99. 249

from allotments and limited, is then not possible

to exist.
86. This, too, / say, that the unlimited is not
bestowed, (87) because an allotment is bestowed
from an aggregate, (88) and aggregation is an
evidence as to limitation, (89) as I have shown
above 1 90. So that as to the existence and nature
.

of the origin, except by the likeness and similitude of

the result, I do not then attain to them. 91. What-
ever is obtained in the result (92) is certain to exist
in like manner in the origin. 93. That implies like-
wise from this explanation, when the formation and-
limitation are obtainable in the result, that the origin

also, from which the result arises, is without doubt

as to limitation.

94. Again, / say this, that the unlimited is that

which has an undisturbed position and an un-
bounded 2 individuality, (95) and there is no other
position or resting-place for it disturbed apart from
it. 96. That implies, when two original evolutions
are said to be unlimited and of unbounded (as am an)

individuality, that the skies and earths, the rudi-

mentary bodily formations, growths, and lives, the
luminaries, divinities, and archangels, and the many
congregations (hambari^nan) whose different
names are owing to the difference of each one of
two from the other, cannot be limited. 97.
those
What produced all those within them, and where
is it, (98) when the two
original evolutions have
been eternally in an undisturbed position ? 99.

1
See 64.
2
Assuming that Paz.avaman stands for Pahl. avimand, as it

is translated by Sans, amaryada ;

otherwise it
might be agflma" n,
'
undoubted.'
250 SIKAND-GfiMANIK VIGAR.

Unless that individuality of theirs, which is un-

limited, be made limited, how is possible for a
it

place to exist for all these things that are and were
and will be made ? 100. If a nature that is always
unlimited can become limited, that certainly implies
that could even become nothing; (101) and that
it

which they say about the unchangeableness of a

1
nature is strange .

1 02. This, too, you should understand, that the

unlimited becomes that which has disturbed it, which
was not appointed by it at first; (103) nothing
from it can exist separate from
different it. 104.
Apart from the boundary of unlimitedness it is not
understood, (105) or, stupidly, one does not know
that thing, that is, of what it is he always speaks

and contends and bandies words about, and thereby

deludes those with a trifle of the trifles of know-
ledge into some way and whither. 106. If he un-
2
critically says even this of it, that its individuality
is unlimited, and its
knowledge also, being unlimited,
knows through unlimited knowledge that it is un-
limited, (107) that is a strange thing which is two-
fold strange 3 108. One is this, that of knowledge,
.

except about things acquired by knowledge and

compassed within knowledge, (109) nothing what-
ever is understood until complete, except that which
is wholly compassed within knowledge and acquired,
(no) which knowledge of anything arises through
entire understanding of the thing, in. And entire

1
See Chap. XV, 39 n.
!
The part of this word is a blank in JE, as if copied from
first

an original that was illegible here.

JJ has a^z>araidiha.
3
See Chap. XV, 39 n.
 CHAPTER XVI, 100- I I I.
251

understanding of anything arises through entire com-

1
pass of the thing within knowledge .

1
The most complete MSS., yet discovered, break off at this
point, without concluding the subject. It is quite uncertain how

much of the work is lost, but, supposing that all existing MSS. are
descended from AK, supposing that that MS. was originally com-
plete/ and supposing that it was divided into two equal portions
(the latter of which is now lost) in consequence of some division of
family property, we might then conclude, if all these assumptions
were correct, that very little of the work missing, because the
is

portion of AK still extant extends no further than Chap. XI, 145,

which is very little beyond the middle of the extant text.
 SAD DAR,
OR

THE HUNDRED SUBJECTS.

 OBSERVATIONS.

i. The division into dars, 'chapters or subjects/ is indicated in

the original manuscripts ; but for that of the sections the translator
is responsible, as the subdivisions of the alternating Persian-

Gu^arati text are often at variance with its meaning.

2-6. (The same as on page 2.)
7. All Arabic words are quoted in parentheses on their first

occurrence in the text. And the spelling of names approximates

more closely to modern Persian than to the older Pahlavi.
8.The manuscripts mentioned are :

629 (written A. D. 1679) in a Persian Rivayat, No. 29 in the

University Library atBombay.
Ji5 (undated) Persian, No. 15 in the library of Dastur Jamaspji
Minochiharji at Bombay. It has been only occasionally con-
sulted for this translation.
La (dated A. D. 1575) Persian, in Avesta writing, alternating with
Gu^arati, No. 3043 of the Persian manuscripts in the India Office
Library at London ; upon the text of which this translation is
based.

Lp (undated) Persian, No. 2506 of the Persian manuscripts in

the same library.
 SAD BAR.
INTRODUCTION.
1. In the name of Hormazd, the lord, the greatest
and wise 1
,
the all-ruling, all knowing, and almighty.
2. This is a book (kitab), about the proper and

improper, which is extracted from the good and

3. What
2
pure religion of the Mazda-worshippers.
is expedient (va^ib) is this, for every one to know
and keep this in practice. 4. And it is not desirable
that he become independent ('Mil) of this for a
single hour (sa'hat). 5. Because, when one becomes
independent, the sin for each one may become
abundant and when it is brought into practice the
;

reward becomes abundant.

6. On this occasion (vaqt) I, a servant of the

religion like the mobad .firan-shah 3 son (bin) of ,

1
It is possible to translate the original (which is the same as in

Sg. I, i) as follows: 'The name of Hormazd is "the lord, the

'

greatest wise one," as though these epithets were the meaning of

Hormazd, which is not far from the truth ; but this would not be a

probable form for an invocation. Lp and 629 have a different

invocation.
2
Lp, 629, Ji5 omit 'andpure.'
3
This is the name of the writer who composed the Sad Dar
Na/yfcm, or metrical Sad Dar,
1495. in A. D.
himself, He calls

however, a son of Malik-shah in the introduction to his verses

(see Hyde's Historia Religionis Veterum Persarum, Oxon, 1700,
P- 433) an d in his postscript he mentions Mard-shah as his own
'>

name, which Dastur Jamaspji understands to mean Shah-mard, in

e
the introduction to his Gu^arati translation of the Sad Dar-i Ba hr-i
Javil, or long-metre Sad Dar (2nd ed., Bombay, 1881). The date
256 SAD BAR.

Yazad-yar, son of Ti^tar-yar, son of Adar-baaf, son

1
of Maraspend have sent a reward to their souls,
unto every one who
bound by duty 2
reads and is .

7. Thus much (in qadar),

which has come written,
is. a
good work they know, whosoever are superior ;

but it is not possible for every one inferior to know

of this. 8. If it were more (ziyadat) it is proper,
but if (imma) less than this it is not proper to
know 3 ; while, in gratitude
for the benefits (sukr-i
ni'hmat) of the sacred being, they become increasing
in action, and the sacred being, the most high
4
(ta'halai) makes benefits occur on the spot on
,

that account.

of composition of this long-metre Sad Dar is A. D. 1531, according

to Dastur Jamaspji, and its authors state that they compiled it from
the Sad Dar NaxHr, or prose Sad Dar, which was composed by
three celebrated Dasturs near the time of the Arab conquest. The
names in our text are found here only in La, which is either the

original, or an early copy, of a version of the prose Sad Dar com-

piled by Rama, son of Kanhaksha, in which the Persian is written
in Avesta letters, and alternates with an old Gu^arati translation

composed by his son Padama. This version was prepared A. D.

1575, and the occurrence of the name of ^r^n-shah, who lived only
eighty years earlier, indicates that this part of the introduction was
probably written by the editor Rama, and not copied from the
original prose Sad Dar. In Lp 'the m6bad -Eran-shah, son of
Yazad-yar/ mentioned at the end of the work.
is
1
The two names are introduced merely to show that jEran-
last

shah traced his ancestry back either to the celebrated Atur-paW

Maraspend, prime minister of Shapur II (A. D. 309-379), or to
another priest of the same name who lived about A. D. 900 (see
Bd. XXXIII, n); but very many intermediate names have been
omitted in this genealogy.
2
Ji5 omits the whole of 6, and Lp, 1*29 have merely
'
and a
reward is sent to their souls, &c./ to be read in connection with 5.
3
Lp, B29, Ji5 have 'so that no hesitation arises' instead of
*
to know/
4
Lp, 629, Ji5 omit this epithet.
 CHAPTER I, 3. 257

And, secondly, the kindness (lu/f) and gene-

9.

rosity (karm) of the sacred being, the most high

1
,

are manifest from this, that he created us with each

member (alat) complete (tamam), and did not keep
anything from the maternal nature. 10. And what-
ever was necessary for use he gave us. 1 1. At the
2
head, likewise, he appointed a master, which is the

wisdom for the purpose that they may keep these

members in action.
May the peace of the sacred being, the most
12.

high, be on the souls of those acquainted with the

religion of the pure Zaratort, the Spitaman, and of
those who are pure and virtuous. 13. For the souls
of those persons it is desirable that every duty they
perform they shall perform through the authority
(dasturi) of the wisdom of the high-priests
3
.

CHAPTER I.

i. The first subject is this, that it is necessary that

they become steadfast in the religion, and do not
introduce any hesitation (jakk) and doubt into the
heart. 2. And that they make a statement ('haqtqat)

with confidence (i'htiqad), that the good religion, the

true and perfect, which the Lord sent into the world

(Vzalq), is that which Zaratust has brought; which

is this I hold 4 .

Every time that mankind are

5
3. like this, and do
1 2
Lp, 629, Ji5 omit this epithet. Ji5 has 'who possessed/
3
For 12, 13 Lp, 629, Ji5 have merely the following: 'And
peace is possible for that person who does every duty that he per-
forms, through the authority of the high-priests/
*
Lp, 629 omit these five words.
5
Lp, B29 have 'for every time/
[24] S
258 SAD BAR.

not introduce any hesitation and doubt into the

heart, of every duty and good work that others have
done, from the days of Zaratust until these days, and
of whatever one does after this until the resurrection,
there a share l for that person. 4. When the soul,
is

on the fourth night 2 arrives at the head of the ,

Kmvzd bridge, the angel Mihir and the angel Rashn 3

make up its account ('hi sib) and reckoning. 5. And,
if the works it has done be deficient in
good quantity,
of every duty and good work that those of the good
religion have done in the earth of seven regions they
appoint it a like portion (najlb), till the good works
become more in weight
4
; and the soul arrives

righteous in the radiant locality of heaven.

6. For it is declared in revelation, that of the

duty and good work which they perform in doubt

5

that is (ya'hni), they entertain a suspicion like this,

I do not know that this faith, which I
'
that possess,
'

isbetter in comparison with other faiths no merit

whatever comes to their souls. 7. Therefore, the
first (avval) thing is to become steadfast in the
religion and this is the chief of all good works.
;

CHAPTER II.

i. The second subject is this, that it is

necessary
to make an effort (^ahd), so that they may not
1
Lp, B2p have 'an equal share.'
2
The older books say at dawn on the fourth day (see Mkh.
II, H5).
3
See Mkh. II, 118, 119.
4 '
Lp adds, in the margin, by one filament of the hair of the eye-
'
lashes ;
but this phrase seems to have been taken from Chap. II, 3.
6 *
Lp, 29 have of every duty/
 CHAPTER I, 4 -III, 4. 259

commit any sin. even a trifling sin occurs it

2. If
is not desirable to assume that this small quantity
does not possess harm hereafter.
3. For it is said in revelation, that if such be the
quantity of sin that the sin is one filament of the
hair 1 of the eyelashes more in weight than the good
works are, that person arrives in hell. 4. And if
such a quantity of good works be in excess, he
arrives righteous in the radiant locality of heaven.

5. Therefore, even if a sin be trifling it is not

desirable to commit it ; and it is
requisite to refrain,
so that they may not commit it, and may become
without doubt as to the religion.

CHAPTER III.

The third subject is this,, that it is necessary

1.

for man that he be continuously employed (ma.?-'

gh\A} on his own work, and then the work becomes

his own.
2. For
declared in revelation, that every one
it is

who becomes employed 2 on his own work,

hereafter
if in the midst of that work any trouble and dis-

comfort happen to him, obtains in that other world

twelve recompenses 3 for every single instance. 3.
If he becomes employed on iniquity (fa'sad), and in
the midst of that work any trouble and harm happen
to him, he so 4 obtains in that other world only tor-
ment ('huqubat) and punishment.
4. Similarly (maTHalaw), if any one be himself

going, employed on his own work, and a robber falls

1 2
Compare Mkh. II, 121. B2p has 'hereafter may be/
3 *
La omits 'recompenses.' Lp, 629 omit
'
so/
S 2
26O SAD DAR.

upon him on the road, and carries off his property

1
(quma^), or he be slain they give him back in that
,

other world four things for each one 2 of whatever

they have carried off. 5. If he be slain he becomes

righteous, any sin that he has committed goes clean

away from him, and they convey him to heaven.
6. But (amm&) if he becomes faulty (ba/il) in any
3
duty, and a robber falls upon him on the road and ,

carries off his wealth (mal), or he be slain, when he

descends to that other world 4 all the property that
other carried off from him becomes just as though it
were his who has carried it off from that person 5 ;

and, besides, there occur, as a substitute ('hiva$)

for that property, the punishment and torment they
give him. 7. And if he be slain it is just as though
he who has carried it off from that person were one
who had innocently slain that person who arrives in
hell as retribution (mukafat) for sin.

CHAPTER IV.
i. The
fourth subject is this, that it is not desirable
for any one that he should become hopeless of the

pity (ra'hmat) and forgiveness of Hormazd, and fix

his heart outwardly 6 on this, that our sin is excessive
and it is not possible to arrive in heaven. 2. Be-

cause it happens that a small quantity of duty and

good work is
performed, and it
may be that for that

1
Lp, 629, Ji 5 have 'or they shall slay him anywhere/
2
Lp, 629 omit the rest of this sentence.
3 4
Lp, B29 omit 'on the road/ That is, to hell.
6
That is, the person robbed loses all claim to his property, on
account of his neglect of duty.
6
Lp, 629 omit 'outwardly/
 CHAPTER III, 5 -IV, 13. 26l

quantity Hormazd, the good and propitious, may

have pity on him and may make him arrive in

heaven.
3. For it is declared in revelation 1 that one time
,

when Zaratu^t was in conversation with the sacred

being, themost high, he saw a man whose whole 2
body was in hell, and one foot the right one* was
outside of Zaratust enquired of the sacred
hell. 4.

being, the most high

4
thus What person has this
,
:
'

man been ? '

5. Hormazd, the good and propitious,

gave a reply (^avab) thus He has been a king,
:
'

and possessed the sovereignty of thirty-three towns,

and was conducting that sovereignty many years.
6. And he never did any virtuous action, but was

committing much oppression, lawlessness, and vio-

lence (Mulm). 7. By chance (qajara) he was
one day going on the chase, and arrived out at a
place (mau^a'h) and saw a goat that was tied. 8.

A morsel of hay was placed very far off, and that

goat was hungry. 9. Owing to this the goat was
trying to eat the hay, but did not reach the hay.
10. This the king saw, and kicked his foot at that

hay and cast it in front of the goat. n. Now, in

recompense for that, that one foot of his is outside of
5
hell, and the remaining (baqi) limbs are in hell.'

Therefore, although a sin has happened to

12.

any one, it is not necessary for kirn* to become

hopeless. 13. And whoever has the power (/aqat)
1
The Spend Nask (see Sis. XII, 29). The story is also told in
AV. XXXII.
2
Lp, 629 omit 'whole/
3 '

Lp, B29 have and his right foot.'

4
Lp, 629 omit this epithet.
5
Lp has 'the rest/ and 629 has 'the whole body.'
6
Lp, 629 have 'for the same/
262 SAD BAR.

is to endeavour to perform good works, so that there

may be an atonement for the sin thereby because ;

the sacred being, the good and propitious, is kind to

every one.

CHAPTER V.
1. The fifthsubject is this, that it is necessary for
all those of the good religion that they make a
thorough effort, so that they celebrate the ritual and
become Navazu^ 1 .

2. For in our religion there is no good work more

ample than this. 3. And it is declared in revelation,
that, although much duty and good work be per-
formed, not possible to attain to the supreme
it is

heaven (garo^man) 2 except on that one occasion

,

when the Navazu*/ ceremony is performed, or they

have celebrated a Geti-khari^ 3
.
4. And on any
occasion ('hal), if they are not able to perform it
with their own hands, it is requisite to order it; and
then it is inevitably necessary that the celebration of4
the G^tl-khari^ should be in the same manner as

they would have performed it with their own hands.

1 '

Apparently newly born (see Sis. XIII, 2 n), a term applied to

'

one who has been duly initiated. After preparatory performances

of the Bareshnum purification and the ordinary ceremonial, the
ceremonies are carried on four days longer by two priests. The
first day's ceremony is that of the Nonabar, the second is the

Sr6sh yart, the third is the Sirozah, and the fourth is the Visparad?
(see Vi^irkanf-i Dinik, ed. Peshotan, p. 147).
2
Ordinary good works, when in excess of the sins, are a pass-
port only to the ordinary heaven (valmt).
8
Literally 'purchased in the worldly existence' (see n). A
ceremony somewhat resembling the Navazudi (see Bd. XXX, 28 n),
but celebrated either late in life, or after death.
*
Lp, 629 have 'that they celebrate/
 CHAPTER V, I-II. 263

5. Man and womanare both 1 equal in this good

2
work; therefore it is not proper to neglect this
,

duty, for it is the chief of all the good works of the

religion. 6. Because it is declared in revelation,
that on the day that they are performing the
Navazudf ceremony, or are celebrating a Geti-kharl^
on his account, three times the soul of that person
arrives at heaven, and they show it a place therein,
and offer ita profuse greeting (niTHar) 3 .

7. The explanation (tafslr) of the Gahs

4
is this,
that a Gah that is, that his own place becomes
visible to him 5 in heaven that day.
8. And if one does not perform a NavaztW cere-

mony, or does not order the celebration of a Geti-

kharl<^, it is the same as when a poor (^/arib) man
makes for 6 a town, and does not obtain a spot where
he may alight in that place. 9. Although it is his
own town he is in this trouble. 10. Therefore, it
is not
possible to bring to hand a place in heaven
through any good work, except by the performance
of the NavazM ceremony, or by ordering the cele-
bration of a Geti-khari^.
ii. And a Geti-khariaf is this, that heaven is pur-

chased in the world, and one's own place brought to

hand in heaven.
1
Lp, 629 omit 'both/
2
Lp omits 'therefore,' and 629 has 'certainly/
3
Lp, B2p, Ji5 add 'and, afterwards they bring the Geti/ and
Lp continues thus :
'
the meaning is adduced in Pazand/
4
This explains 'the heavenly Gahs' of Bd. XXX, 28. The Sad
Darband-i Hush (as quoted in 629, fol. 458 b) says that it is stated in
day when one celebrates the Geti-khari^/ of any
'
revelation that the

one, the soul of that person seizes upon the heavenly Gahs three times
in that one day, and is conveyed to heaven and the supreme heaven/
5
Lp, 629 have 'is brought into sight/
6 '

Lp, 629 have arrives at/

264 SAD DAR.

CHAPTER VI.
i. The
sixth subject is this, that of the many good
works there are those which, when they accomplish
them, obtain great ('ha/^im) rewards; audit one does
not perform them severe punishment seizes upon one
at the head of the Alnvaaf bridge 1 2. One is the .

celebration of the season festivals 2 the second is ;

3
keeping the days of the guardian spirits the third ;

is attending to the souls of fathers, mothers, and

other relations 4 ;
the fourth is reciting the Khurshe*/
5
NyayLy three times every day; the fifth is reciting
the Mah Nyayis 6 three times every month, once
when becomes new, once when it becomes full,
it

and once when it becomes slender 7 and the sixth ;

8
is
celebrating the Rapithwin ceremony once every
year, 3. If not able to celebrate them oneself, it is

requisite to order them, so that they may celebrate

them every single time
9
.

4. These six good works are things indispensable

unto every one. 5. When any one of them is not
performed be it that which, if omitted at its own
time 10 it is not possible to accomplish, or if it be
,

that one time one omits an occasion, and another

time 11 they accomplish twice as much one should
consider 12 that as an advantage, which occurs in retri-

I 2
See Sis. XII, 31. See Mkh. IV, 5 n.
8 *
See Mkh. LVII, 13 n. See Chap. XIII.
6
The salutation of the sun (see Chap. XCV).
6
The salutation of the moon.
7 8
In Gu^ardti ' on the last day/ The mid-day period.
8
Lp, B29 have 'celebrate them on his account.'
10
629 inserts 'or if it be that which, one time omitted.'
II
B29 has merely 'if another time.
12 '

Lp, B2p have one does not consider;' the copyists having
 CHAPTER VI, I-VII, 5. 265

bution for or as atonement for the transgression.

it,

6. Because they call the transgression of each of

these six a bridge-sin ;
that is, every one through
whom a transgression of these may have arisen

they keep back, at the head of the Kmvzd bridge,

till
punishment for it happens to him, and no good
work is possible
1
in this place, which is torment and
punishment for him
?
.

7. Therefore it is necessary to make an effort, that

they may be performed each one at its own time, so

that they may obtain a recompense, and not a severe
punishment.

CHAPTER VII.
i. The seventh subject is this, that, when a sneeze
5

( ha/sat) comes forth from any one, it is requisite to

reciteone Yatha-ahu-vairyo 3 and one Ashem-vohu 4 .

2. Because there is a fiend in our bodies, and she is

an adversary who connected with mankind, and

is

strives so that she may make misfortune ('hillat)

and sickness predominant (mustauli) over man-
kind. 3 And in our bodies there is a fire which
they a disposition in Arabic they say /abl'hat
call

and they call it the sneezing instinct (^arlzl).

4. // is connected with that fiend, and they wage

warfare, and keeps her away from the body of

it

man. 5. Then, as the fire becomes successful over

failed to notice that retribution and atonement are advantageous in
this case, because they save the soul from punishment.
1
Lp, B29 have 'no good work resides/
2
Lp, 629 have 'which will liberate him from torment and
punishment/
3
See Mkh. XXVII, 70 n, Sis. XII, 32.
4
A formula in praise of righteousness, which begins with these
two A vesta words, and is in constant use (see Bd. XX, 2),
266 SAD DAR.

that fiend, and puts her to flight (hazimat), a sneeze

comes because that fiend comes out.

Afterwards,
6. is because
necessary, they it

recite these inward prayers and perform the bene-

1

diction (afrin) of the fire, so that it may remain for

a long period while thou art keeping 2 this fiend
defeated. 7. When another person hears the sneeze,
it likewise requisite for him to utter the said
is

prayers, and to accomplish the benediction of that

3
spirit .

CHAPTER VIII.
1. The eighth subject is this, that it is necessary
to maintain the religion by rule (dastur), and to

practise obedience to the commands of the high-

priests and every duty that people perform they
;

should perform by their authority.

2. For it is declared in the good religion, that, if

they accomplish as many good works as the leaves

of the trees, or the sand-grains of the desert, or the
drops (qa/rah) of rain, which they do not perform
by command of the high-priests, or to their satisfac-
tion, no merit whatever attains to their souls, and for
the good works they have done they obtain sin as a
recompense. 3. While such a one is living it is not

proper to call him righteous, and when he dies he

does not attain to heaven, and not a single archangel
comes 4 near him. 4. He does not make his escape
from the hands of the demons and Aharman, and he
1
The formulas are muttered as a spell.
2 '

629 has it is
making.'
3
In some it is still the custom to invoke a
parts of Europe
blessing, by means of some formula, on hearing a sneeze.
4 '

Lp, 629 have goes/

 CHAPTER VII, 6-IX, 5. 267

does not obtain a release from Because hell. 5.

duties and good works attain to the soul on 1

those
occasions when they perform them with the authority
of the high-priests and those acquainted with the
religion, and when they give them one-tenth of those
2
good works .

CHAPTER IX.
i. The
ninth subject is this, that it is necessary to
practise abstinence from committing or permitting
unnatural intercourse 3 2. For this is the chief of
.

all sins in the religion : there is no worse sin than

this in the good religion, and it is proper to call

those who commit it worthy of death in reality.

3. any one comes forth to them, and shall see
If
them and is working with an axe 4 it is
in the act, ,

requisite for him to cut <5^~the heads or to rip up the

bellies of both, and it is no sin for him. 4. But it is
not proper to kill any person without the authority
of high-priests and kings, except on account of com-
mitting or permitting unnatural intercourse.
5. For it says in revelation that unnatural inter-
course on a par with Aharman, with Afrasiyab 5
is ,

with Dahak 5 with Tur-i Bra^ar-vakhsh 6 who slew

,

1
That is, the merit of performing them.
2
The principles of blind submission of the laity to the priest-
hood, and complete abnegation of private judgment, which pervade
the whole of the Sad Dar, are especially conspicuous in this chapter.

They are the ideas prevalent in the darkest ages of the religion,
which have now nearly disappeared with the spread of true know-
ledge as in other faiths.
3
G^ulambaragi u mua^art.
4 ' '
629, Ji 5 have takes a look/ and Ji5 adds he shall kill them'
5
See Mkh.VIII, 29 n.
6
One of five brothers of the Karap tribe (see Byt. II, 3, Dd.
LXXII, 8).
268 SAD DAR.

Zaratust, with Malkos 1 who will arise, with the ser-

pent S-ruvar which existed in the days of Sam
Nariman 2
,
and as many sins as are theirs. 6. And
Aharman, the evil one, becomes more joyful, owing
to this practice, than owing to the other sins which
have made high-priests necessary 3 for the soul ;

itself of that person becomes extinct.

7. And when they commit the sin with women, it

is just the same as that with men.

CHAPTER X.
i. The tenth subject is this, that it is incumbent
on all those of the good religion, women and men,
every one who attains to fifteen years, to wear the
sacred thread-girdle*. 2. Because the sacred thread-

girdle is to be a girding of the loins and to preserve

obedience (/a 'hat) to the Lord, may he be honoured
and ('hazza va ^"alla)
glorified !

3. The person who set the wearing of this

first

sacred thread-girdle in view was JamsheV 5 4. And .

it may be the whole

(^umlah) of the demons and
fiends who are made extinct by the glory of wearing
the sacred thread-girdle.
Every one who has tied the sacred thread-
5.

girdle round the waist is out of the department of

Aharman, and is established in the department of
1
See Mkh. XXVII, 28 n.
2
Sama and Nareman^u are two titles of the hero Keresaspa
who slew the serpent Srvara (see SEE, vol. xviii, pp. 369-371).
In the Shahnamah he is called Sam, son of Nariman.
3
Jig has which the high priests have made manifest/
'

4
See Dd. XXXIX, in. A modification of the age is recom-
mended in Chap. XLVI.
6
Av. Yima khshaSta (see Mkh. XXVII, 24 n).
 CHAPTER IX, 6-X, Q. 269

Hormazd. 6. And
while he keeps the sacred
also,

t/iread-gird\e on the waist, there is a share for him

of all those duties and good works which they per-
form in the earth of seven regions. 7. It is like that
which occiirs when they are performing ham a zor
and hama asho 1 and have put on this sacred thread-
,

girdle on that account, or when> similarly, some one

in Ka^mir, or ^ran-v^f, or Kangdez, or the enclosure
formed by Jam 2 performs a good work, and we are
,

not able to perform it with hama zor, then they and

we, who wear the sacred thread-<g\r3\t on the waist,
are mutually connected and equally meritorious, one
with the other. 8. As no good work attains to him
who does not wear a sacred thread-<g\rd\.e excepting
that which he performs himself it is therefore

necessary that any one of mankind should not put it*

away from the waist on any occasion, so that the
associated good works of those of the good religion

may attain to him.

9. And
those four knots 4 with which they tie it on,
,

are on this account, that it may give four attestations.

1
These words form part of a benedictory formula which con-
cludes certain ceremonies (see Haug's Essays, pp. 407, 409), and
the recital of them implies that the ceremony, which is a good

work, has been fully and satisfactorily completed. If this good work
be in excess of what is wanted to balance its performer's sins, it
can be imputed to any other member of the good religion who may
be in want of it, provided he wears the girdle. The MSS. have
hama for hama.
2
These four localities are considered to be isolated from the seven
regions to some extent (see Bd. XXIX, 4), probably implying that
they were supposed to contain Mazda-worshippers independent of
Iranian rule, or that their position had become unknown. (See also
Mkh. XXVII, 27-31, 58, 62, XLIV, 17-35, LXII, 13-19.)
3
Lp, 629 have that mankind should not put the girdle/
*

4
That is, two double knots, one before and the other behind
(see SBE/vol. xviii, pp. 386, 387).
270 SAD DAR.

10. The that which preserves 1 constancy

first knot is

(qarar), and gives attestation as to the existence,

unity, purity, and matchlessness of the sacred being,
the good and propitious, n. The second knot is
that which gives attestation that it is the good
religion of the Mazda- worshippers which is the word
of the sacred being. 12. The third knot is that

which gives attestation as to the apostleship and

mission (rasull) in the just ('haqq) Zaratust, the
Spitaman. 13. The fourth knot is that which
adduces more pleasantly, gives assurance (iqrar),
and openly accepts that I should think of good,
speak of good, and do good. 14. And from the
whole I become established ;
and the pure, good 2
religion is this, that I
persist in those views.
1
5. And,
again, when the archangels came meeting
Zaratu^t they likewise wore the sacred thread-g\r&\e
on the waist and the distinctive characteristic (farq)
;

amid the laws of the sacred being is the wearing of

the sacred thread-girdle. 16. It is incumbent both
on woman and on man, and it is altogether (alb at tah)
improper when they do not wear it.

CHAPTER XL
i. The
eleventh subject is this, that it is necessary
to maintain the fire-place 3 properly, and to keep
watch 4 so that the Jire shall not die out, and that
,

nothing polluted and impure shall attain to the fire ;

and it is necessary to make a menstruous woman

avoid being within three steps of it.
1 '
Altered into
'

brings by a later hand in La, and so written in

Lp, 629.
2 3
Lp, 629 omit 'good/ Or, perhaps, 'the house-fire/
omits these four words.
 CHAPTER X, IO-XI, 7. 271

Because every time that they maintain a fire

2.

properly, which is within a dwelling, every fire which

is in the earth of seven regions becomes pleased with

those persons, and, when they ask a favour, or beg a

necessity ('ha^at), it becomes quickly operative.
3. And
every time that one does not maintain //
properly, every fire which is in the earth of seven
regions receives injury from that person, and the
necessity he begs does not become operative. 4. If

any one does not maintain the fire-place properly, if

he gives a hundred dinars 1 to the fire Gurasp 2 there
is no
acceptance of it, and that sin does not depart
from him.
5. For it is declared in revelation 3 that the creator
,

Hormazd has given sovereignty in heaven to Ardi-

bahLrt 4
the archangel, and has spoken thus
,
As to :
'

every one with whom thou art not pleased, do not

let him escape into heaven.' 6. And this is also

declared in revelation, that, every time that they do

not maintain the fire properly, pregnancy becomes
scarcer for the -women, fewer male children are born,
and honour ('hurmat) in the vicinity of the king
becomes less for the men, and there is no approbation
(qabul) of their words.

7. For every single which dies out in a

fire

dwelling a loss of three dirhams and two dangs 5 falls

The dinar is a gold coin which, if it contained a dirham

1

weight of gold, and if the dirham were 63 grains (see Dd. LII, in),
was equal to about half-a-sovereign.
2
One of the three most sacred fires (see Bd. XVII, 7).
3
Lp, 629 have 'in the good religion.'
4
Av. asha vahijta, 'perfect rectitude/ who is supposed to protect
fire (see Bd. I, 26, Sis. XV, 12).
5
That is, three dirhams and a half in silver, or nearly one rupee
and a quarter.
272 SAD DAR.

on the property of that person, or it becomes the loss

of this dwelling, or it does not reach him from the
place whence wealth comes to him.

CHAPTER XII.
i. twelfth subject is this, that, when any one
The
dies, an ordef is necessary that how much soever
1

scantier clothing they are able to make a begin-

2

3
ning of, the better they act. 2. Beside (ilia)

something become old and washed, anything new

is not proper for the purpose that they may let it

go upon a dead body.

3. Forthe commentary of the Vendida^ 4 it
in
asserts that, if they shall pass on to a dead body
as much as a woman's spindle makes for a single
thread, with the exception of that which is unavoid-
able, for every single thread a black snake hangs, in
that other world, on to the liver of that person who
has made a beginning of the clothing. 4. Likewise,
that dead person becomes his antagonist ('Aajm),
and hangs similarly 5 upon his skirt, and speaks thus :

'This clothing, which thou hast put on my body,

devours me, having become worms and noxious
creatures. 5. My name was put upon a sacred
cake 6 ,
the fourth day, with a Vast, so that .there

1
629 has 'it is necessary to utter two orders/
2
Lp, 629 have 'older.' Compare Sis. XII, 4.
8
Lp, B29 have 'that is.'

4
Pahl. Vend. V, 170-177, where, however, the penalty here
mentioned is not now extant.
5
Lp, 629 omit 'similarly/
*
Referring to the cake consecrated to the righteous guardian
spirit on the fourth day after death (see Chap. LXXXV1I, 2, Sis.
Ill, 3 2 n, XVII, 5 n).
 CHAPTER XII, I-XIII, 3. 273

might be alike a benefit therefrom for my soul, and

itmight be alike unnecessary for thee to bear this
torment ('haDHab).' 6. Owing to that, many sor-

rows come to that person, and he has no advantage

from it. 7. Therefore, it is necessary to act with
caution (i'htiya/), so that, how much soever the
may make
1
clothing be scantier , they a beginning
it.
of
8. And as many as shall be able to walk after
the bier (tabut) and corpse shall walk. 9. Because

every step that they go after a corpse is a good

work of three hundred stirs 2 and every stir is four;

dirhams, in such manner that three hundred stirs

are a thousand and two hundred dirhams 3 10. For .

every single step there is thus much good work.

CHAPTER XIII.
i. The thirteenth subject is this, that it is neces-
sary to maintain the souls of fathers, mothers, and
4
relations properly. 2. And, when any day of theirs

occurs, it is
necessary to make an endeavour, so that
they may accomplish the ceremonial (yazi^n), the
sacred feast (myazd), the consecration of the sacred
cakes (dron), and the benedictions (afringan).
3. For
declared in revelation, that, every time
it is

that any day of theirs occurs, they will bring with

1
Lp, 629, Ji5 have 'older.'
2
An amount which would counterbalance a Tanavar or Tana-
puhar sin (see Sis. I, 2).
3
629 omits these fourteen words,
4
That is, on the monthly and annual anniversaries of their
deaths, when ceremonies are requisite (see Sis. XVII, 5 n). Com-
pare Chap. XXXVII.
274 SAD BAR.

themselves 9999 guardian spirits of the righteous,

like that case when any one goes home himself, and

brings people (qaum) And, when

in hospitality. 4.
1
they utter the consecration of the sacred cakes and
sacred feast and the benedictions, those people
become joyful and utter blessings on that house
and master of the house, and on the house-mistress
and any persons who are in that house.
5. But if they do not celebrate the sacred feast,
the consecration 0/"the sacred cakes, the ceremonial,
and the benedictions, the spirits will remain for them
in that place from dawn as long as the period of
'
a day, and are maintaining a hope that perhaps
they will have us in remembrance.' 6. Then, if
2
they do not bring them into remembrance, the
souls turn upwards from that place, go very quickly
on high, and will say, O creator Hormazd they do
'
!

not know that we are such as we are 3

,
and that it is
4
necessary for them to come into this world, and in
this world they will not give any one acquittal.

7. For them there need

of the good works
is

in consecrating the sacred cakes and celebrating the

sacred feast and benedictions there is no need ;

of them for such as we. 8. Yet (va likin), if they

would have maintained a place for 5 the duty of those
days, we should have turned away from them mis-
fortunes of various kinds ; they have not
but, as
maintained 6
observance of us in the day's duty, we
are not able to come in friendship to this house.'

1
629 has celebrate/
2
Literally 'us/ Lp, B2p omit this and the next two words.
8 '

Lp, B29 have that just like us are they.'

*
Lp, 629 omit 'for them/
5 '
629 has maintained observance of us in*
6
29 inserts 'proper/
 CHAPTER XIII, 4-XIV, 5. 275

9.Thus much they say, and turn away in anger, and

go away from that place.

CHAPTER XIV.
i. The fourteenth subject is this, that, when the
nails are pared according to custom (ba-'/fcilal) it
1
,

is necessary that they put the parings into a paper.

2. And it is further necessary to take the Srosh-ba? 2

inwardly, and to litter three Yathi-ahu-vairyos 3 .

3. And for the speaking

of this to say with each

Yatha-ahu-vairyo* the A vesta is this Paiti te, :

meregha Asho-zu^ta imau srv#u vaedhayemi, imau !

srvtf u awaedhayemi ;
im^use te srv#u, meregha Asho-
zu^ta !
hyare anstayas>a, karetayas/a, thanvare^a,
ishavas/a erezifyo-parena, asna^a fradakhshanya
6
paiti asha vohu manangha ya
daevo-Mazainyan ;

6
sruye par^magaono 4. Afterwards, one completes
.

the Bas" in the manner that it was taken inwardly.

5. At those two Yatha-ahu-vairyos, with which
one completes the Ba, at each one, he makes lines
in a little dust in the midst of the nail-

c
has 'when the nails and a toothpick ( ^ilal) are pared;'
and the Gu^rati translator takes VHlal in the same sense.
2
A particular form of prayer.
3
See Mkh. XXVII, 70 n.
4
B29 omits these eleven words.
5
Vend. XVII, 26-28 Unto thee, O bird Ash6-zu.rta do I
:
'
!

'
announce these nails, do I introduce these nails (or, according to
the Pahlavi, do I make known these nails, these nails do I make
'

thee known to ') ; may these nails be such for thee, O bird Asho-
'

zujta! as spears and knives, bows, falcon-feathered arrows, and

sling-stones against the demon Mazainyas/

6 '
Yas. XXXIII, 7b :
Through the righteous good thought, by
which I am heard before the mighty one'
T 2
276 SAD DAR.

parings. he does not know this Ba^ 1 on

6. And, if ,

uttering the Srosh-ba and those three Yatha-ahu-

2
vairyos he is to furrow three lines, with the nail-cutter ,

around the wxh-parings, and then he is to complete

the Ba with those Yatha-ahu-vairyos, and to put the
dust, with the end of the nail-cutter, into the midst
of the n^-parings, and carry them to a desert spot.
7. necessary that he shoitld carry a hole down
It is

through four favgzr-breadths of earth, and, having

placed the nail-parings in that spot, he puts the soil
overhead.
8. For H-ormazd, the good and propitious, has

created a bird which they call Asho-zart 3 and they ,

call zVthe bird of Bahman 4

.
9. They also call it the
owl, and it eats nails.
10. It is altogether necessary that they do not
leave them unbroken, for they would come into use
as weapons (sila'h) of wizards 5 1 1. And
they have .

also said that, they if fall in the midst of food, there

is danger of pulmonary consumption.

CHAPTER XV.
i. The fifteenth subject is this, when one sees
anything that is welcome to the eyes, it is requi-
site say to
'
in the name
being.' of the sacred
Because, if they do not say in the name of
*
2,

the sacred being/ and an injury happens to that

1
The formula quoted in 3.
2 3
629 omits these four words. See Bd. XIX, 19, 20.
4
The archangel Vohuman (see Bd. I,23, 26 n). His bird is

the cock according to Sis. X, 9.

5
See Sis. XII, 6.
 CHAPTER XIV, 6-XVI, 4. 277

thing, or a disaster occurs, one becomes a sinner ;

so far is notorious (ma'hlum).

CHAPTER XVI.
i.The sixteenth subject is this, that, when a
woman becomes pregnant in a house, it is neces-
sary to make an endeavour so that there may be
a continual fire in that house, and to maintain a

good watch over it. 2. And, when the child becomes

separate from the mother, it is necessary to burn a
lamp for three nights and days if they burn a fire
it would be better so that the demons and fiends
may not be able to do any damage and harm; because,
when a child is born, it is exceedingly delicate for
those three days.
1
3. For it is declared in revelation that, when ,

Zaratust, the Spitaman, became separate from his

mother, every night, for three nights, a demon came
on, with a hundred and fifty other demons, so that
they might effect the slaughter (halak) of Zaratust,
and, when they had beheld
the light of the fire, they
had fled away, and had not been able to do any
damage and harm.
4. During forty days it is not proper that they
shotdd leave the child alone ; and it is also not proper

that the mother of the infant should put her foot

over a threshold in the dwelling, or cast her eyes
2
upon a hill, for it is bad for her menstruation.

1
Lp, Bap have 'in the good religion.' This is quoted probably
from the Spend Nask (see Sis. X, 4, XII, n).
2
29 has 'which they have said.'
278 SAD DAR.

CHAPTER XVII.
i. seventeenth subject is this, that when they
The
cut a toothpick ('^ilal), or a splinter which they
wish to apply to the root of the teeth, it is necessary
that they retain no bark. 2. For if a small quantity

of bark be on it when they apply it to the teeth, and

they cast it away, if a pregnant woman puts her foot
upon it, the danger of that may be that the child
comes to harm 1 .

CHAPTER XVIII.
i. The eighteenth subject is this, that it is neces-

sary for mankind to make an endeavour, so that

they may espouse a wife in their youth and beget a
child. 2. And for women, in like manner, it is

necessary that there should be a longing (ra^v&bat)

for espousing a husband.

3. Because declared in revelation 2 that every

it is ,

duty and good work a child performs becomes the

father's and mother's, just like those which they have

performed with their own hands. 4. The meaning

(ma'hnl)ofpur('a son ') is that which signifies pul
('
a bridge ') 3 for by this bridge they arrive at that
,

other world. 5. If there be no child for any one

they call him one with a severed bridge, that is, the

1
Owing to her fear of having stepped on dead matter (see Sis.
X, 20, XII, 13).
2
In the Spend, Niha^um, and Damda^ Nasks (see Sis. X, 22,
XII, 15).
3
This fanciful explanation must be derived from a Pahlavi
source, as it is
only in that language that the two words are written
precisely alike.
 CHAPTER XVII, I -XVIII, 12. 279

way for him to that other world is severed, and he is

not able to attain to that world. 6. At the head of

the K'mv&d bridge he shall remain although he has ;

performed much duty and good works he is not able

to make a passage over the Kmv&d bridge, and they
do not make up his account and reckoning. 7. And
every archangel that comes forward to that place
first asks these words, that is, Hast thou brought '

thy own substitute visibly into the world, or not ?'

8. Whenhe has not brought it, they will pass over

him, and his soul will remain, in that place 1 full of ,

anguish and grief (^am).

9. A similitude (mimal) of it is like that which

happens when any one may be in a wilderness, and

there may be fear of wild animals and creatures, and
near to him may be his own town, but a river of
water is in front 2 and it is not possible to make a
,

passage over that river, as a bridge is fallen in, and

he is not able to arrive at that town, but he is always
upon the bank (jar/) speaking thus
3
'Would that :

'
the bridge would become perfect !

10. The duty as to children 4 is in this aggregate

5
,

ii. Therefore, the creator Hormazd has granted

unto men that, be any one to whom sickness
if there
from heaven may occur, and there be no provision of
a child for him, he has commanded him that he shtiuld
make some one a son of his own, as 6 a friend of his
soul, and should receive a child, because every duty
can be delegated. 12. That person is in place of a
1
Lp, 629 add 'on the bridge.'
2
La omits these eight words.
3
Lp, B29 have 'always in regret ('hasrat) thus.'
4
Lp has as to the command/
'

8
Lp has 'manner,' and Ji5 has 'endeavour.'
629 have 'some one through, his own affection.'
6
Lp,
28O SAD DAR.

child, and every duty and good work that he performs

shall be just like that which is performed by one's
own hand.
And, finally, if any one departs from the world
1 3.

(dunya) and possesses no adopted child, it is incum-

1

bent on the priests and high-priests and his relations

to appoint his adopted son, and it is necessary to
bring some one in sight on that account, so that his
soul may spring away from the torment of hell. 14.
Because, every time that his relations do not pay
attention to this, when they proceed to that other
world, the soul of that person hangs about them and
'

speaks thus with you something that I had

: I left

collected and borne trouble for in many years, and

you seized upon it, and put it into your own expen-
diture ('^arf), and did not seek for 2 mercy (^afqat)
on my soul. 15. In the same manner as I have
remained, delayed (mauquf) in this place, I will
not let you pass so that you will make no passage
;

over the K'mvzd bridge till the sacred being takes

my rights away from you.' 16. Then the angel
Rashn and the angel Mihir 3 make up their reckoning,
and, as to whatever those persons have seized upon
from the other s property 4 for every single dinar the
,

account makes four, and they take away the equiva-

lent. 17. And, as in that world there are no gold
and silver, they take away from their souls the good
works that they have done, and they give them to
the soul of this other. 18. Still, while others do not
appoint the adopted son, they are not able to pass
over the Kinvad bridge, nor to arrive at their own
station.

1
La omits these nine words. 2
Bap has '
bring/
3 *
See Mkh. II, 118, 1
19. Lp, Ji$ insert 'and have expended.'
 CHAPTER .XVIII, I3-XIX, 5. 281

19. is no duty whatever more incumbent

There
on relations than this duty, and every time that they

appoint an adopted son for any one it is just as

though they have made the deceased alive and ;

there are no limit ('hadd) and end (nihayat) of

their good works.

CHAPTER XIX.
The
nineteenth subject is this, that the per-
1.

formance of agriculture is like that when some one

is
performing the ceremonial of the sacred beings,
and it is necessary to maintain much respect for
agriculturists ;
it is also necessary to keep trouble
and strife far from them.
2. For it isdeclared in revelation, that, as to every
one who replants a shrub, while that shrub or tree
exists at the place, every good work that every one,
who eats of that shrub, does in that state of repletion
becomes the agriculturist's, just like those which are
done by his own hand. 3. If any one orders it,
just as that good work occurs
1
much new repose
(ra'hat) and comfort reach his soul 4. As to corn
2
.

and grain ('hubub) and whatever they sow, it is

3
just like this because, as regards every one who
,

eats wheat, barley, and other grains, and performs

duty and good works, they become those of the

sower of 4 those grains, just as those which are per-
formed by his own hand. 5. Because, for the life of
mankind a crop was necessary, the creation of a
1 2
Lp, B29 have Ms performed/ Lp> B2p add
<
therefrom./
3
629 adds 'way/
4
La omits the rest of this chapter, as well as the words '

they
become/ by mistake,
282 SAD DAR.

creator 1 after the sacred being, the most high 2 owing

,

to the work of the agriculturist 6. For every one

who eats anything dies, therefore, as regards that

person by whose work the life of mankind is estab-

lished, it is
necessary to consider him valuable and
precious.

CHAPTER XX.
i. The
twentieth subject is this, that it is incum-
bent on those of the good religion that they con-
tinually give something to the worthy to eat, on
account (^ihat) of that which it says in revelation 3
thus When thou givest things to some one that
:
'

he may every duty and good work

eat, that he
performs of repletion become
in that state those of
that person, who has given that bread or food to
him, just like those which he has performed with his
own hand/ 2. And if he commits a sin, he who
may have given food to him is innocent. 3. But it
is
necessary that he be of the good religion and
worthy they should give something to one of a
;

different religion only in case of extreme

necessity
($arurat), lest it become as a sin.

CHAPTER XXI.
i. The
twenty-first subject is this, that, when they
eat bread, it is necessary that one should recite

J*5 omit these five words.

2
Ji5 has 'after its creation by the sacred being, the creator/
The alteration of this sentence, in B2p and Ji5, seems due to their
writers' reluctance to attribute the power of creating, even figura-
tively, to the mere producer of a crop.
3
In the Nihac/um Nask (see Sis. X 23, XII, 16).
5
 CHAPTER XIX, 6-XXI, 6. 283

the Itha-a^-yazamaide
1
and three Ashem-vohus 2 ,

especially (ba-^a^ataw) in the benediction-cere-

monies (afrlngan).
2. For it is declared in the good religion of the
Mazda-worshippers, that, when they wish to cele-
brate the sacred feast (myazd) and benediction-
ceremonies, it is necessary that all persons who are
seated at the feast should take up the inward prayer.
3. For each man an angel is stationed, on the right-
hand side, and two angels for the priests. 4. Biit
when they eat chatteringly, or relate the news
angels depart from them, and a
3
('hadiTH) ,
the
demon seizes on the place of each angel 4 .

5. And
former times the custom ('hadat) of the
in

people would have been in this manner, that, if any

one should have come to the door in the middle of
the feast, that person whose Afringan-precinct it

might have been, or whoever should have gone to the

expense of that Afrlngan, would have had words
with that intruding person 5 and would have also ,

spoken thus As thou hast brought my feast to

:
*

harm, give me
back whatever has been the cost 6 .'

6. And in one place in revelation it is declared

1
Yas. V, i, 2, of which these are the first three words. This,
with the three Ashem-vohus, constitutes the inward prayer, or
grace, before eating (see Dd. LXXIX, i n).
2
See Chap. VII, i n.
3
By which they commit the sin of breaking the protective spell
of the inward prayer.
4
Lp, 629 have a demon is ($29'

stands) in place of the angel.'

5
629 has 'would have spoken to that person who had uttered

words, would have taken something away from him.' Lp merely

'
, adds would have taken something to the words in the text.
'

6
629 has only, 'As it is my feast, give it back.' The inter-
ruption having destroyed the merit of the ceremony.
284 SAD DAR.

1
that from eating chatteringly itself is the sin, for

every one who is chattering during the eating of

bread is just like him who is smiting and harassing
the angels of the spiritual existences.
7. Therefore, if there be any one who is not able
to consecrate a sacred cake 2 ,
it is
necessary to eat
bread with the inward prayer of Hormazd, that is,
the archangels. 8. And, if he does not altogether

know it, he recites the Itha-a^-yazamaide 3 and three

Ashem-vohus, and eats up the bread. 9. Afterwards
he makes his mouth clean, and, four Ashem-vohus
and two Yatha-ahu-vairyos being spoken out 4 he is ,

then to utter words.

For, every time that this custom (qa'hidat)
10.
is carried on in a place, through the first Ashem-vohu
so much good work has arisen that it has propitiated
the sacred being, the good and propitious ; through
the second Ashem-vohu so much good work has
arisen that it has reverenced and 5 propitiated Srosh,
the righteous 6
through the third Ashem-vohu so
;

much good work has arisen that it has reverenced

and 5 propitiated Khurda^ and Amereda^ 7 the arch- ,

angels and through the fourth Ashem-vohu so much

;

good work has arisen that whatever the creator

Hormazd has created becomes reverenced and
1 1. And with each mouthful
propitiated. (luqmah)
that is eaten, while the inward prayer subsists, they

has 'from eating chatteringly is so much sin that.'

2 3
See Mkh. XVI, 17 n. See i n.
4
These formulas begin the grace after eating, and, being uttered
aloud, break the spell of the inward prayer now no longer neces-
sary ; after them the eaters are at liberty to speak.
5
B29 omits these two words.
6
See Mkh. II, 11511.
7
See Horvada</and Amer6da^(Mkh. II, 34).
 CHAPTER XXI, 7-XXII, 3. 285

proclaim a blessing for Khurda^ and Amereda^, the

archangels. 12. But, if it be eaten without the in-
ward prayer, as demons are in that place 1 they say, ,

*
Thou mightest have eaten the poison of a serpent.'
13. Therefore, take notice as to which is the better
of these two.

CHAPTER XXII.
i. The twenty-second subject is this, that the
2
performance of ^ada^gol (' intercession ') is like
that when some one is occasioning the ceremonial
of the sacred beings. 2. Therefore, it should be
expedient that it be continuous, and that they
z

perform ^ada^goi as regards the priests and high-

priests and the worthy.
3. commentary of the Hadokht Nask,
For, in the
it says that every one who performs 6ada;zg6i, and

extracts anything from a person on their account,

and conveys it to them, is as much without dis-
honesty (',&iyanat), towards them as he who may
4
,

1
See 4.
2
The original Pahlavi of this word can be read either da<fo-

gobih, 'a speaking of the law/ or ySdato-gobih, 'a speaking of

the sacred being ;' in either case it implies 'pleading for the proper
observance of religious duties/ especially the duty of supporting
the priesthood and the poor, and it is for such purposes that the
' '
intercession with those possessing property must be understood
as being exercised. As the traditional mode of reading Pahl.
yedato is^atanjOr^-a^an, it is evident that the Pazand inventors
of the word in the text must have understood the Pahlavi in the
latter of the two meanings mentioned above.
3
Lp, B29 have merely 'that continuously/
4
Lp, 629 omit these two words. But the meaning of La seems
to be that he who bestows charity out of the contributions of others,
without mentioning the contributors, does not act dishonestly towards
the recipients.
286 SAD DAR.

have given to them out of his

property. own
4.
And in the spiritual existence they take 1 account of
that profit for him, and just as they make out the
account of the good work of that person who may
have given it, even so much is. his good work.

CHAPTER XXIII.
1. The twenty-third subject is this, that it is

requisite to restrain a tethered animal from mis-

behaviour, and to keep watch over one's own
creatures, especially at the time when they have
eaten meat.
2. Therefore, if they have eaten meat and they
commit an assault, every offence that the animal
('haivcin) commits may be that person's whose meat
may be eaten. 3. For example, if a horse lashes
out a kick (lakad) at any one, the offence may be
that person's whose food may be eaten and caused
the offence.
4. Therefore it is
necessary to make an endeavour
that they shall commit no offence whatever, especially
at a time when they have eaten meat.

CHAPTER XXIV.
i. The twenty-fourth subject is this, that when an
infant is born from its mother it is
necessary that
2
they give it the consecrated
H6m-juice on this ,

account, that understanding ('haql), wisdom, and

1
Lp, B29 have 'the spirits take/
2
See Mkh. LVII, 28 n, Sis. X, 16.
 CHAPTER XXII, 4-XXV, 4. 287

knowledge may more abundantly get to it, and the

want (ablat) of them may come more scantily
1
upon it .

2. If, do not perform the con-

at that time, they

secration, they should take forth a little Horn for it

2
,

4
and recite 3 a Yatha-ahu-vairyo and put a trifle of ,

water into it, and make Horn-juice of that, and give

it to the infant, and afterwards 5 milk.

CHAPTER XXV.
i. The twenty-fifth subject is this, that any agree-
ment and promise (qaul) they make with any one it
is necessary so far to perform and bring to- pass,

2. Although many things may go

6
to harm by
means (sabab) of it, it is not desirable to perform
that agreement with duplicity.
Because, in our religion, they call this a Mihir-
3.

drujf (* breach of promise '), and in revelation it

decrees, as to any one wko commits a Mihir-dru^,
that the way to- heaven becomes closed for him,
and that person himself goes discomforted out of
this world, so that a warning ('halamat) becomes

quite manifest unto him.

4. And a Mihir-dru^is attached 7 in. such a manner
8
that, if fortune (/ali'h) may have befallen any one
629 omits these eleven words.
629 adds 'in the Horn-mortar.'
4
B2Q adds 'and utter.' See Mkh. XXVII, 70 n.
'

Lp, 629 insert they are to give.'

*

Lp, B29 have come.'

Lp, 629 have 'understood/ and another copy in 629 has
7

'
considered/
8
Who has broken his promise.
288 SAD BAR.

happily, or an insufficient quantity of

his life ('humr)
may have remained, the Mihir-dru^* extends to his
children without opposition ('Ailaf). 5. And every

household that becomes extinct, or race whose issue

or any of the great misfortunes that happen to
fails,

mankind from which misfortune one obtains release

with difficulty may all be owing to the fact that they
have committed a Mihir-dru^.
6. it is declared, in one
If committed by oneself,

place in revelation, that the glorified Zaratu^t, the

Spitaman, enquired of Hormazd, the good and pro-
pitious, thus :
'
Of any of the sins that mankind
commit which is the worst?' 7. Hormazd, the
good and propitious, decreed thus :
'
No sin whatever
isworse than this, that two persons make a covenant
with one another in such a manner that no one
whatever is between them, except me who am
Hormazd and, afterwards one of those two per-
;

"
sons deviates from it, and says, I have no know-
ledge ('^abar) of it" and no one whatever is a
witness, for that other person, except me/ 8. No
sin whatever is worse than that, and that person
himself will not go out of this world until retribution
overtakes him, and in that other world his punishment
is more severe than all so that person becomes un-
;

fortunate in both worlds. 9. And it is the same

^"this covenant be with a righteous person or a
wicked one.

CHAPTER XXVI.
i. The
twenty-sixth subject is this, that the wise
and the ancients say that when a man becomes
fifteen years of age it is necessary that he takes
 CHAPTER XXV, 5 -XXVI, 7. 289

one of the angels 1 as his own protection 2 that he ,

takes one of the wise as his own sage, and that

he takes one of the high-priests and officiating
priests as his own high-priest. 2.
if, any So that,
time, a bereavement (as tan ah) approaches, he may
3
beg a favour from the archangels in order that it ,

4
may furnish an escape from that bereavement.
3. And 5
any ,
time any affair comes forward, and
opinion (ral) and advice (masva-
Q
he has to have
rat), he holds a consultation with that sage, while
the sage tells him his opinion (tadbir). 4. And, if
any question as to proper and improper comes for-
ward, he speaks with that high-priest, so that he
may tell him in reply.
5. When
the instructions of these three persons
are brought to pass, carrying out the commands of
the sacred being is accomplished. 6. Especially the

instructions of the high-priests, because their satis-

faction is connected with the satisfaction of the
sacred being and the high-priests possess so much
;

dignity (m art aba t) in the presence of the sacred

being, the good and propitious, that they are quite
able to forgive any trivial one of the sins of man-
kind 7 ,
and Hormazd, the good and propitious,
8
quickly forgives that sin for the high-priest. 7.

1 '
La, Lp have
ancients/ but this seems inconsistent with 2.
2
La has 'ancestor/ having read ba-niyah instead of pan ah.
3
Lp, 629, Ji5 add and they may provide health of body and
'

safety/
4
Lp, B2Q, Ji5 have 'that they may furnish him/
5
Lp, 629 insert 'if/
6
Lp, B29 have 'it is necessary/
7
B29 has 'to forgive one-third of the sins which mankind
.commit/
8
Lp has 'likewise/

[24] U
290 SAD DAR.

Therefore, carrying out the of the high- commands

priests becomes incumbent on every one
*
and the ;

fulfilment of this maxim is better than that of a. whole

assemblage of maxims.

CHAPTER XXVII.
i. The twenty-seventh subject is this, that is, if

any comes forward, that they should thoroughly

affair
understand 2 whether it be a good work, or a sin.
2. In that manner it becomes better that they make

an evasion on the spot 3 until a time when they ,

make it known with accuracy 4 that that affair is a sin

or a reward. 3. If they perform any affair without
knowing this, although it be a good work, it becomes
a sin for them.
4. For
declared in revelation, that, except that
it is

which they enquire of the high-priests, no affair what-

ever is proper to perform. 5. Whatever wisdom
there be for any one from his own head is only
one then, as two
;
wisdoms are more than one 5 ,

it therefore makes it expedient to enquire of the

high-priests.

CHAPTER XXVIII.
The
twenty-eighth subject is this, that, when
i.

they teach the Avesta, it is in like manner neces-

1
Lp, 629 have 'is/
2 '
Lp has that they should be told,' and 629 has '
that one should
realise/
8
See Sis. X, 25, 27.
4
Lp adds (
and truly/ and B2p has 'make known thai it is false
or true/
6
Lp, 629 omit these eight words.
 CHAPTER XXVII, I-XXIX, 3.

sary that they teach it properly and truly, and recite

itwith deliberation and composure (sakint). 2. And
it is necessary for those who are taught to recite it

connectedly, and to keep it ever in remembrance.

3. For it is declared in revelation, that the sacred

being has decreed thus 'As to every one who puts

:

the Avesta away from his memory, I will put his

soul as far from heaven as the width of the earth 1 .'

4. And in the commentary of the Avesta it is related

that, in former times, as to any one who had been

taught the Avesta and had put it away from his

memory, until the time he had again made it easy,
they would have given him bread like that which they
5. And in another place
I have
give to the dogs.
read that they would have given bread to him on the
point of a spear.

CHAPTER XXIX.
1. The
twenty-ninth subject is this, that, when
they provide any munificence (sa'^avat) or liber-
dity, it is necessary that they provide it for the
'

worthy; and one is to consider thus : Is this person,

to. whom I am giving this thing, worthy or not ?'

2. Therefore it isnecessary to make an effort, so

tat they may not give to the unworthy. 3. For in
2
ivelation, as regards that person who provides any
tunificence for the unworthy, they call it a vain work
md a gift without advantage ;
and day by day it is 3

1
Compare Chap. XCVIII, 3.
2 '

Lp, 629 have for in the good religion it is declared/

3
Lp, 629 have 'it increases.'
U 2
 SAD DAR.

the punishment and torment of that person. 4. And,

whatever they give to the unworthy, they have made
that thing extinct.

CHAPTER XXX.
i. The thirtieth subject is this, that it is not
proper to pour away water at night, especially from
the northern side (^anib) which would be the worst 1 .

2. Therefore, if it become a necessity in the end

2
(ba-'^atam) ,
it is requisite to recite one Yatha-

ahu-vairyo when they make a light ready

3
, and,
f
4
( ha$ir) pour away the water gently.
,
to

3. In like manner it is not proper to swallow water

at night, because a necessity
it is a sin. 4. But, if

arises, it is necessary to make a light ready, and one

first eats some morsels of food (/a 'ham) so that the

sin may be less.

CHAPTER XXXI.
i. The every time
thirty-first subject is this, that,

they eat bread, necessary to withhold three

it is

morsels from their own bodies, and to give them to

a dog. 2. And it is not desirable to beat a dog.

3. For, of the poor no one whatever is poorer than

1
Lp has 'side it would be/ to which 629 adds 'bold/ The
reason of the impropriety is that the demons are supposed to come
from the north, and anything thrown out northwards might be of
use to them (see Sis. X, 7, XII, 18, 19).
2 3
629 has 'necessity to pour/ See Mkh. XXVII, 70 n.
4
Lp, 629 omit these seven words. Both the recitation and light
are supposed to frighten away any demons.
 CHAPTER XXIX, 4~XXXII, 3. 293

a dog, and it
is necessary to
give a tethered animal
bread, because the good work is great.

4. And in revelation it is declared in this manner,

that, if a dog is asleep upon the road, it is not

proper that they put a foot violently on the ground,

so that he becomes awake. 5. And, in former times,
an allowance (ratib) of bread would have been made
every day for the sake of the dogs, three times in
summer and twice in winter, on this account, that one
wishes them to come to the assistance of his soul at
the K'mvzd bridge.
6. In the worldly existence they are the guard of
men and cattle. 7. If there had not been a dog
they would not have been able to keep a single
sheep. 8. Every time that he barks, just as his

bark goes forth, the demons and fiends run away

from the place.

CHAPTER XXXII.
i. The
thirty-second subject is this, that, when a
hen utters a crow in a house, or the cock crows
unseasonably, it is desirable that they do not kill
1
it,
and do not consider it a bad habit (fa'hl). 2.

Because it is uttering that crow for the reason that

a fiend has found a way into that house, and the hen
or the cock, alone,does not possess the power
(/aqat) that would keep the fiend away from that
house, and the hen is going to give the cock
assistance, and utters the crow. 3. Therefore, if

any time the chance (ittifaq) happens in that man-

ner, it is requisite to bring another cock, so that they

1
See Sis. X, 30.
294 SAD

may drive away that fiend through the assistance of

one another. 4. And
a cock crows unseasonably if

it is likewise not desirable to kill it, because the reason

may be this which I have stated.

5. declared in the good religion, that

For it is

there is a fiend whom they call Se^* and, in every

1
,

house where an infant exists, that fiend strives that

she may cause some misfortune to come upon
that house. 6. So it is necessary
that they should

keep a cock on the watch for her, so that it may

smite that fiend and force her to the road away from
that house.

CHAPTER XXXIII.
1. The thirty-third subject is this, that,

is a place and any risk or fear exists that a corpse 2

is concealed beneath the ground, one is to make it

apparent and visible because it is a great good work.

3
,

2. For
declared in the good religion, that,
it is

when they conceal a corpse beneath the ground,

4
Spendarma^ the archangel, shudders it is just as
, ;

severe as a serpent or scorpion would be to any

6
one in private sleep ,
and i is also just like that
to the ground. 3. When thou makest a corpse

1
Av. ithy6^6, Pers. si. In Pahl. Vend. XIX, 4, 6 she is said
to be
c
a secret-moving deceiver ;' in Bd. XXVIII,
26 she is said to
'
cause annihilation.'
8 <
Or dead matter.'

necessary to make it apparent.'

3 '

B29 has
it is
4 '
Av. spewta armaiti, bountiful devotion/ the female archangel
who is supposed to have special charge of the earth (see Sis. XV,
20-24).
5
629 has 'in a sleeping garment/
 CHAPTER XXXII, 4~-XXXIV, 6. 2Q5

beneath the ground as it were apparent, thou makest

the ground liberated from that affliction.

CHAPTER XXXIV.
i. The
thirty-fourth subject is this, that it is
greatly necessary to refrain from much slaughter of
animals and the cattle species 1 2. Because it says .

2
in revelation that, for every one who slaughters
many animals and cattle 3
every fibre of the hair
,

of a goat becomes, in that other world, like a sharp

sword, and adheres in the soul of that person.
3. And there are several things the slaughter of
which is very bad, and the sin very abundant, as the
lamb, the kid, the ploughing ox, the war horse, the
swallow bird that catches the locust, and the cock ;

and of the whole of these the sin is most as regards

4
the cock. 4. If it becomes a necessity it is
proper ,

5
to kill a cock that does not crow and it is neces- ,

sary to consecrate their heads. 5. Any head of an

animal, not consecrated, it is not desirable to eat, so

6
that it becomes so far a righteous gift. 6. If one
be not able to consecrate the head, it is requisite
to consecrate one kidney as a substitute (badal)
for it.

1 '
Lp, B29, Ji5 omit species/
2
In the Stu^gar Nask (see Sis. X, 8, 9).
3
Lp has '

slaughters much/
4
Lp, 629 have 'if it becomes inevitable/
5 '

Lp has that has not crowed/

'
Lp, B29 have
'
when it is not along with/
296 SAD DAR.

CHAPTER XXXV.
i. The thirty-fifth subject
is this, that, when they
wish to wash the face 1 they should recite one Ashem-
,

vohu 2 and set the mouth firmly closed, so that the

,

3
water, not staying away from it shall not go into ,

the mouth. 2. And, as one washes over the face,

4
they should recite the K^m-na-mazda so that the ,

fiend Nasrurt 5 may become smitten.

CHAPTER XXXVI.
i. The thirty-sixth subject is this, that it is
strictly
incumbent on mankind, on man 6 and woman, to per-
form the Bareshnum ceremony* because mankind 1
,

feed on menstruous matter in the womb of the

mother. For that reason it is necessary to
2.

perform Bareshnum once, so that one may

the
become pure from that pollution. 3. For if one
becomes fifteen years of age, and does not perform
the Bareshnum, whatever he puts a hand on, the
glory and purity of that thing will diminish and it ;

Compare Chaps. L, LXXIV.

1 2
See Chap. VII, i n.
3
B29 omits these five words.
4
A
stanza of the Urtavaiti Gatha (Yas. XLV, 7) beginning with
those three words (see SEE, vol. xviii, p. 443).
5
Or nisrujt, 'contamination' (see Sis. X, 32); probably the
same as the demon Nas or Nasu (see Bd. XXVIII, 29). Also
mentioned Chap. XXXVI,
in 7.
6
B2p omits 'on man.'
7
A tedious ceremony of purification that lasts nine nights (see
SBE, vol. xviii, pp.
431-453). Its name is Av. (ace.) bareshnum,
'

top' of the head, the first part of the body to be washed.

 CHAPTER XXXV, I -XXXVI, 9. 2Q7

is not proper that they put a hand on a sacred cake

or any thing washed with ceremony.

4. In revelation it says, if any one who has not

performed the Bareshnum shall die, the demons

make kirn 1 as though he were a corpse kept one
month in the hot season. 5. And, when the soul
arrives at thehead of the A"inva^f bridge, the arch-
angels and angels complain of the stench of that
soul, and are not able to make up its account and

reckoning. 6. It remains at the Alnvadf bridge and

is not able to
pass it experiences much repentance
;

and has no advantage from it.

7. If it be necessary for any one to perform
the
Bareshnum of the head, and he be able to do it, but
does not do it, if he performs the ceremonial ablution
of the head a thousand times, it does not become
pure from that pollution and that is the pollution of
2
,

Nasrust which is amid the veins and sinews, and

3
,

the flesh and bones it does not become pure through

;

any other thing except through the liquid consecrated

4
by the religious formula .

8. And as to that person, also, who performs the

Bareshnum for mankind it is necessary that he be5
,

a man, a friend of the soul, a truthful speaker, and

an abstainer, because through chastity and modesty
(masturi) he becomes employed. 9. If complaintof
6
any perfidy in him is publicly diffused in that dis- ,

grace (mala mat) it is necessary that the high-priests

1 2
29 has 'it makes his soul.' Lp omits 'pollution.'
e
3
See Chap. XXXV, 2. %2Q has 'that is bodily refuse (hi har)
and pollution.'
4
That is, bull's urine, the liquid that is first used, in a conse-
crated state, for sprinkling the body in the Bareshnum purification.
Compare Chap. LXXVII, 9, 10.
5 6
That is, the purifying priest. B29 has 'publicly comes on.'
298 SAD DAR.

should dislocate his joints one by one, and it is requi-

site that they give him as food to the dogs. 10. So

that by this action they may make a man observe

more chastely and continently, that this result ('hajil)
of sin may not occur.

CHAPTER XXXVII.
i. The thirty-seventh subject is this, that, when
the days 0/"the guardian spirits
1
come on, it is neces-

sary that all

persons, among their own food and
devotion, should order and provide the sacred cakes
and ceremonial, the sacred and benedictions feast

(afringan). 2. For these ten days it is incumbent

on every one and those are better which they pre-

;

pare in own houses, because the souls 2 go

their

every one to its own house. 3. And they should

have an ear for them 3 so that they may prepare the
,

sacred cakes and feast and benedictions.

4. Those ten days any one of all the souls that
are in this way^ in every house where they provide
the feast more abundantly proclaims, as to that
master of the house 5 ,
that family, and the whole
who are in that house, and the year's affairs of every
kind, //fo^they are very good, and their entry (da'^1)
and coming in are very good. 5. And every single

1
SeeMkh. LVII, i 3 n.
2
Which are supposed to revisit the earth during those days.
8
Or for these words' as the Gugarati translator assumes.
'

4
Lp, 629 have 'those ten days all the souls are in this worldly
existence.'
6
Lp omits these five words, and B29 adds 'the mistress of the
house.'
 CHAPTER XXXVI, IO-XXXVII, II. 299

good work, on account of which we have spoken of

the souls of the departed, becomes just like those we
have done for our own souls. 6. And, when they
pass away from this worldly existence, those souls
come again, meeting them, and cause gladness,
maintain l
their courage, and also render them
honour in the presence of the creator Hormazd,
and speak thus: These righteous souls did not
(

put us away from remembrance while they were

in the world, and we have been satisfied with them ;

now we are unanimous that thou shouldest provide

them equal shares of those good works of ours,
and make their souls attain to the position of the

righteous/ 7. They utter these words, and give

those souls confidence, while they make out their
account. 8. Afterwards, with them,
they make the
passage of the K'mvzd bridge, till they arrive at their
own position, and then they return.
9. Therefore it is necessary to make an effort, so
that they may maintain the guardian spirits properly,
and the souls of their and mothers and
fathers
relations may exist with honour from them. 10.
For they if retire with dissatisfaction
they utter a
curse, and, as the soul departs from this world, they
administer reproaches to it, and speak thus : Thou '

thinkest that they wish continually to make a way 2

for thee to that place, but it is not necessary for thee
to come into this world 3
n. Now, hadst thou ,

performed duty and good works on our behalf, and

hadst thou recollected us, we would also have come
to thy assistance, and would have released thee from

1 2
Lp, B2Q have 'restore/ Lp, 629 have 'an escape.'
8
That is, into heaven. Compare Chap. XIII, 6, 8.
3OO SAD BAR.

this fearful position.' 12. And that ^^/experiences

much repentance, and has no advantage whatever
from it.

CHAPTER XXXVIII.
i. The thirty-eighth subject is this, that, so far as
effortand endeavour prevail 1 it is requisite to abstain ,

from the same cup as those of a different religion,

and it is not desirable to drink the water of any
goblet of theirs. 2. And if the goblet be of copper

or of tin 2 it is requisite 3 to wash it with 4 water,

,

so that it may be proper to drink the water 5 3. .

If the goblet be of earthenware or wooden, it is

6
altogether improper .

4. Because, when 7 any one drinks with a stranger,

it makes his heart inclined (mail) towards him, for
it would be a sin and, on account of the sin com-
;

mitted, he becomes bold, and his soul has an inclina-

tion for wickedness.

1
Lp has ' are necessary/ and 1*29 has *
with the endeavour
merely
necessary.'
2
B2 9 has '
of metal/
3
Lp inserts 'to
expose it to fire, to polish it with ashes, and
afterwards;' Ji5 inserts 'to polish z'/with fire, and, afterwards/
4 '

629, Ji5 insert ceremonial ablution and/

5
Lp, Ji5 add 'if the cup or goblet be of copper or of brass,
one makes the water that is drunk likewise pure in this manner; if
be earthen or wooden, one puts it far
it
away from the house, or
they present it to one of a different religion ; just like that one per-
forms the ceremonial ablution of what is altogether
polluted/ (Ji5
has what is polluted like a metal one.
' 9

)
6
Ji5 adds 'to drink/
7 '
Lp, B29, Ji5 have every time that/
 CHAPTER XXXVII, I2-XL, 2. 30!

CHAPTER XXXIX.
i. The
thirty-ninth subject is this, that it is
1
necessary to properly maintain the sacred fire which
they have established in a town or village. 2. And
at night it is necessary to make it blaze up once,
and by day twice.
3. For it is declared in revelation, that, if there
had been no sacred fire, no one would have been
able to go from town to town because it is owing ;

to the glory of the sacred fire that no one on the

roads is able to commit an excess upon any one else.

4. necessary that they should present the
It is

whole of the firewood and, as to the person who

;

makes they should give him bread and a

it blaze,

salary (nafaqah). 5. For, every time that that fire

is satisfied, and they maintain it properly, every fire

that may exist in the earth of seven regions becomes

satisfied with that person.

CHAPTER XL.
i. The fortieth subject is this, that it is not
desirable to distress ones priest, or father, or mother ;

and, if people perceive much trouble, disquietude,

and harm arising from them, it is certainly not
desirable that they should give them back a reply
with any aggravation. 2. Because their satisfaction
is connected with the satisfaction of the sacred being,

and every time that people distress them they have

1
of Bahiram/ Compare Chap. XCII.
'

Literally the fire

3O2 SAD BAR.

distressed Hormazd, the good and propitious. 3. It

isnot possible for any duty or good work to extend

to the spiritual existences while one does not make
those giiardians satisfied, and it is not possible
(mum kin) that any one should repay these three
persons all their dues.

4. In the commentary of the Hadokht Nask it

says: Maazarayoi^Zarathu^tra! ma Pourushaspem,

ma Dughdhovam, ma aethrapaitis 1
,
'it is not desirable
that thou, O Zaratust ! shouldest distress thy father,
or mother, or priest.'
Therefore, three times every day it is indispen-
5.
sable for one to fold his arms 2 in the presence of
these three persons, and to say: 'What is your
will (murad)? So that I may think and speak and

do it. 6. If what was not proper has come from me

of itself, it is necessary that you make a righteous
gift on our behalf.'

CHAPTER XLI.
i. The forty-first subject is this, that it is greatly

requisite to avoid a menstruous woman, while they

give her bread and food moderately. 2. As soon as

1
This Avesta passage is not known to be extant elsewhere, and
its orthography has been corrected in accordance with the transla-
tion attached to it by the author of Sd. In La, Lp, Ji5 the first

two names are in the genitive, and the third is

accusative; B2p
differs by putting the third name also in the genitive ; the last word
being accusative in all. Pourushaspa and Dughdhdva (?) were the
names of the father and mother of Zarathu-rtra, and the latter name
has not previously been found in the Avesta texts, but is known
only from Pahlavi and Persian writings.
2
That is, to stand in an attitude of obedient reverence.
 CHAPTER XL, 3~XLI, 9. 303

she not able to eat 1 they should not give her more,
is

and in the same manner as regards water, on this

account, that whatever remnant comes from that
menstruous woman does not come to any use 2 .

3. When 3
they wish to provide bread they put the
hand into the sleeve, or they place something on the
top of the sleeve, and it is necessary that her bare
hand should not come forth again in any place. 4.
Because every drop of water that trickles on to a
limb of a menstruous woman becomes a sin of three
hundred stirs 4
.
5. And it is requisite for a men-
struous woman to avoid everything that is washed
with ceremony by fifteen steps. 6. It is also

necessary for her to be at least three steps distant

from a righteous man, and on whatever her eye casts
a look diminishes the glory 5 of that thing.
it

7. And on every woman the twelve ceremonials 6 ,

atoning for the offence of menstruation, are incum-

bent. 8. One on account of the offence that has

occurred as regards the spiritual existence 1 9. The .

second on account of the offence that has occurred

1
That is, as soon as her hunger is satisfied.
2
Lp, 629 have 'it is not possible to make of any use.'
3
Lp, 629 have 'bring/
4
The amount of a Tanavar or Tanapuhar sin (see Sis. I, 2).
6
Lp, 629 add 'and purity/
6
These resemble the celebration of the Homast, but are shorter
and less onerous. The Homast consists of a Yasna each day for
144 days in honour of twelve angels, each angel being reverenced
for twelve successive days. The angels are nearly the same as
stated in the text, but the celebration of the Homast is twelve times
as long. The cost of this latter is said to be 350 rupis (see Byt.
II,59 n). Occasionally a still more onerous celebration is said to
be incumbent on such women as can afford it
(see Chap. LXVI).
7
Lp has 'the spirits,' and 629 has '
mankind/
304 SAD BAR.

as regards the stars

1
10. The third on account of
.

2
that which has occurred as regards the sun. n.
The fourth on account of that which has occurred as
12. The fifth on account of that
regards the moon.
which has occurred as regards the spirit of fire. 13.
The sixth on account of that which has occurred as
regards the spirit of water. 14. The seventh on
account of that which has occurred as regards the
spirit of earth. 15. The eighth on account of that
which has occurred as regards the spirit of the wind.
1 6. The ninth on account of that which has occurred

as regards Khurda^ 3 1
7. The tenth on account of
.

the offence that has occurred as regards Ameredaaf 3 .

1 8. The eleventh on account of the offence that has

occurred as regards meal-time ('Aurdak gah) 4 19. .

The twelfth on account of the offence that has

occurred as regards bodily refuse and dead matter.
20. Therefore it is incumbent on every one in this
manner 5 if any one be more
; opulent eighteen
ceremonials are indispensable, and if she has silver
in excess (ba-^Myat) there should be twenty-one,
and in one place I have read that twenty-four are
indispensable ; but, for lesser people, this that I

have noted is
necessary.
2 That which they provide in their lifetime is
1 .

better 6 and, just as would occur when any one

;

1
629 has 'the rain.'
2
Lp, 629 use the same form of words in 10-16 as in 8, 9.
8
See Mkh. II, 34.
4
Doubtful, and not understood by the Gu^arati translator.
5
Lp, 629 have 'thus much.'
6
The author evidently implies, by this paragraph, that the cele-
bration of these ceremonials was only occasional, perhaps once in
a lifetime, but the earlier the better, so as to admit of a
larger
growth of merit before death.
 CHAPTER XLI, IO-XLII, 5. 305

plants a tree anew, and is eating the fruit of it every

year, even so much is that good work increasing
every year. 22. If she shall live ten years, or if a.
hundred years, even so long it is
becoming every
year much more
1
.
23. If they provide it after her
lifetime, that whichwould be the increase departs ;

and in her lifetime, also, that occurs which every

one, who has done a duty on his own account, has
seen, that the thing itself which others accomplish
after his lifetime
is very different so that she should ;

provide it with her own hands, not after her decease

(vafat).

CHAPTER XLI I.
i. The forty-second subject is this, that it is

necessary to practise strict abstinence from that sin

which affects accusers 2 . 2. That would be when any
one slanders (buhtanad) 3 or any one commits a ,

4
rape on the wife of some one or causes a woman ,

to occupy a separate bed from her own husband.

3. These are sins for which there is no retribution,

except when thou beggest forgiveness of that person

whom thy sin has assailed. 4. Afterwards, they keep
back the soul, at the A^inva^ bridge, till the time
when its antagonist arrives and exacts justice from
it;
then it obtains release.
5. Every time that any one applies a falsehood or
a slander to some person, so that people are after-

1
Lp, 1*29 have proceeding every year to a head.'
'it is
2
Any who, thereupon, becomes an
sin that injures another party
accuser and must be satisfied, by atonement, before the sin can be
expiated (see Sis. VIII, i
n).
3 '
Lp, 629 have applies falsehood and slander to any one.'
*
See Chap. LXIII, n. Lp omits these twelve words.
[24] X
306 SAD DAR.

wards telling that falsehood again,

and it vexes the
heart of that person, they are bringing punishment
ever anew on the soul of that former one. 6. The
sindoes not depart through the performance ^/"duties
and good works, so long as he does not make to
antagonist satisfied.
7.
This is a grave sin, and it is requisite to be
careful that they do not commit it.

CHAPTER XLIII.
1. The forty-third subject is this, that it is neces-
sary to make an endeavour to kill noxious creatures
and reptiles ('hasarat) of the earth; because, in
1
revelation ,
it is
put forth as a great good work.
Especially these five things
2. One is the frog :

in the water, the second is the snake and scorpion,

2
the third the ant (mar/if) that flies, the fourth
is

is the common ant (mor/ah), and the fifth is the

mouse. 3. Therefore 3 , every time that they bring
a frog up, out of the water, and make it dry, and,
after (ba'hd) that, kill it, it is a good work of a
thousand and two hundred dirhams in weight 4 .

4. And every time that they kill a snake, and recite

the A vesta that is appointed for that occasion*, it is

1
See Vend. XIV, 9-17, XVIII, 144-146.
If mar/i.r were Pahlavi, it would mean 'the deadly thing/
2

Possibly 'the locust' (mala'^) is meant, but the description in 6

is rather perplexing.
3
Lp omits '
therefore/ and B2p has '
and.'
4
See Chap. XII, 9 n. The frog is considered noxious because

supposed to injure the water, being generally found in stagnant

it is

pools which are unwholesome.

5
An Avesta passage of about thirty words, to be used on such
occasions, is to be found in the Rivayats, but is still unedited.
 CHAPTER XLII, 6-XLIV, 2. 307

just as though they have slain an

5. For every one who kills a flying ant (mar/b) it
is much good work "as for any one who is reciting
as
inward pray erfor ten days. 6. Among the creatures
of Aharman nothing whatever is more harmful than
this; for, if it dies in the air (hava) it becomes a

gnat, if it dies in the dust it becomes a worm, if it

dies in the water it becomes a leech if it dies among 1
,

the excavators of flesh it becomes a venomous snake

(mdr-i af'hai), and if it dies in dung it becomes
creeping things. 7. For every one who kills a corn-

dragging ant it is as much good work as for any one

who recites the Hormazd Vast. 8. And for every
one who kills many noxious creatures it is as much
good work as for a priest who performs the cere-
monial of the sacred beings both good works are ;

equal. 9. For every one who kills a mouse it is as

much good work as if four lions are killed 2 10. .

Therefore, it is incumbent on every one to make an

effort to kill a noxious creature.

CHAPTER XLIV.
The
forty-fourth subject is this, that it is not
i.

desirable/0r those of the good religion, so far as they

are able to manage it, to put a bare foot upon the
4
ground
3
,
because it is a sin, and injury occurs to

Spendarma^
5
,
the archangel. 2. And they call that
the sin of running about uncovered.

1
B29 has 'hedgehog.*
2
Ants and mice (or rats) are considered noxious on account of
the damage they do to certain crops and farmers' stores.
3 4
See Sis. X, 12. Lp has only 'because injury,'
6
See Chap. XXXIII, 2 n.

X 2
308 SAD DAR.

CHAPTER XLV.

I. The forty-fifth subject is this,

that it is con-

tinually necessary that people

should keep in remem-
brance the accomplishment of repentance (t a ft bat).
2. Every time that a sin leaps from control it is

necessary to act so that they go before the priests,

high-priests, and spiritual chiefs, and accomplish
repentance.
3. And 1
in accordance with the sin should be the
good work, just as though the good work were due
to that occasion when they accomplish it. 4. While
mankind are living, it becomes every year a further
benefit. 5. Sin is also, in like manner, going on
to a head every year ;
and when they accomplish
repentance, so that it may not increase further, it
is just like a tree that becomes withered, and they

extirpate its further growth.

6. And that repentance is better which they accom-

plish before high-priests and spiritual chiefs, and

when they accomplish the retribution that the high-
priest orders every sin that exists departs from them.
7. The repentance that high-priests accomplish they
likewise call repentance 2 . 8. If there be no high-
priest it is
necessary to go before some persons who
are commissioned by high-priests and ;
if those, also,
do not exist, it is necessary to go to a man who is a
friend of the soul, and to accomplish the repentance.

1 '

Lp, 629 have for.'

2
Here and throughout the rest of the chapter B2p has patit,

'renunciation of sin' instead of taubat. The outward form of

repentance consists of the recitation of the patit, in which all
imaginable sins are mentioned and renounced.
 CHAPTER XLV, I-XLVI, 2. 309

9. At the time when one shall depart from the

world it is incumbent on sons and daughters and
relations, that they give repentance into the mouth
of the afflicted one and that they give the Ashem-
t

vohu 1 into his mouth. 10. For the high -priests have
said that, when they have accomplished repentance
because they have committed many sins, they do
not arrive in hell, but they administer punishment
to them at the head of the Kmvzd
bridge, and after-
wards conduct them to their own place.
ii. Repentance is that when they accomplish
repentance of the sin which they have committed,
and do not commit that sin a second time; if they
do commit it, that first sin then comes back 2 .

CHAPTER XLVI.

1. The forty-sixth subject is this, that, when

people become fourteen years of age, it is necessary
to tie on the sacred thread-girdle 3 because the high- ,

priests have said that it is likewise necessary to take

into account those nine months that they have been
in the womb of the mother.
2. For in our religion there is no duty better than
wearing the sacred ^read-girdle, and it is incumbent

1
See Chap. VII, i n.
2
That is, repentance is not a mere penance, but requires a
change of will, a veritable renunciation of that sin for the future ;

otherwise it is useless.
3
See Chap. X, which mentions fifteen years in accordance with
Vend. XVIII, 115, 120. But Sis. X, 13 recommends fourteen years
and three months as more prudent, no doubt for the reason stated
here in the text.
310 SAD DAR.

on man and woman. 3. And, in former days, if any

one should have become completely fifteen years of
age, and should not have worn the sacred thread-
girdle, they would have done for him by stoning, as
bread and water are forbidden ('ha ram) for him.

CHAPTER XLVIL
1. The forty-seventh subject is this, that, when a
child of seven years shall die, an order is necessary
that it is requisite to perform a ceremony (yast) for
Srosh 1 on account of it, and to consecrate the sacred
cake of the fourth night 2 .

2. says For it that the souls of

in revelation
childrengo with the souls of their fathers and
mothers if the father \sfit for heaven the child goes
;

to heaven with him, if he be fit for hell it arrives in

if the mother be
hell ;
fit for heaven it reaches
heaven with her, if she beyf/ for hell it reaches hell
with her 3 .

Therefore, every time that they accomplish the

3.

ceremony for Srosh, the soul of that child becomes

separated from the souls of its father and mother,
and goes to heaven, and is imploring intercession
(.rifa'hat) for its father and mother in the presence
of the sacred beings in that other world.

1
SeeMkh. II, 11511.
2
That is, most of the ceremonies requisite after the death of an
adult, as detailed in Chap. LXXXVII, are also to be performed in
this case, for the reason here given.
3
Lp omits these twenty-three words.
 CHAPTER XLVI, 3~XLIX, I.

CHAPTER XLVI 1 1
1
.

i. The forty-eighth subject is this, that, when they

boil a cooking-pot, it is necessary to make the water
two parts of one-third each, that one-third of the pot
may be empty so that, if at any time the pot shall
;

2
boil, the water shall not go to the top 2. For if .

they do not act so, and the water, owing to not

3

4
stopping, goes into the fire ,
it is a sin of a thousand
and two hundred dirhams in weight 5 therefore it is ;

necessary to keep watch that this sin does not arise.

CHAPTER XLIX 6
.

i. The forty-ninth subject is this, that, when one

1
There is some confusion in the MSS. as to the arrangement of a
few of the following chapters. The order here adopted is that of
629, Ji5, which is here in accordance with the metrical MSS.,
although Chaps. 48-56 are numbered 52-60 in the latter, owing to
variations in the earlier part of the work. In La Chaps. 48-50
have been originally omitted, but part of 48, prefixed to a portion
of 50, has been afterwards inserted in the margin, and Chap. 49 has
been similarly added after the last chapter in the book. In Lp the
chapters are arranged as follows :
48, 51-53, 49, 54, 56, while 50,
55 are omitted.
2
Lp, 629, Ji5 addand the water not go into the fire.' La,
'

'

Lp add at least one-third should be water \in such a manner that

it becomes wet from ear to ear. It is necessary to keep the mouth

continually closed, so that the water shall not go into the mouth],'
but the passage in brackets is clearly a portion of Chap. L, 2, 3 ; it was

originally written also in Ji5, but has been struck out of that MS.
3
La has if a drop
'
of.'
4
La has mouth;'
'
the passage in that MS. being evidently the
end of Chap. L, 3.
5
La has '
of three hundred stirs,' as in Chap. L, 3, and omits
the rest of the text. The two amounts are identical, and are

equivalent to a Tanavar or Tanapuhar sin (see Sis. I, 2).

6
Inserted in La after the last chapter in the book, and numbered C-
In Lp it is numbered LII.
312 SAD DAR.

leave it for a time,

gathers up a fire, it is requisite to
so that the ash-bed of the fire may become
(bum)
cold afterwards, one is to take it up and carry it to
;

the precinct of fire. 2. It is not proper that they

carry the ash-bed (z am in) of a hot fire to the pre-

cinct of fire ; so far is notorious.

CHAPTER L 1 .

The fiftieth subject is this, that,

1. every day at
dawn, when they rise up from sleep, it is not proper

to wash the hands first with water.

2. The is to wash the hands,
ceremonial ablution
face, nose, eyes, and feet thoroughly, either with
(mivah) or some grass upon which no water
2
fruit
has come afterwards, to make them dry, and to
;

wash them three times with water in such a manner

that it becomes wet from the face as far as the ear 3 .

3. It is necessary to keep the mouth closed, so that

the water shall not go into the mouth for if a drop, ;

owing to not stopping,

goes it is a into the mouth,
sin of three hundred stirs 4 4. Afterwards, one is to.

wash the hands three times with water, as far as the

upper arms first the right hand, and afterwards the
;

left hand and, in like manner, he is to wash the

;

right foot and left foot.

1
Omitted in La, Lp, though the former contains a portion of this
chapter annexed to part of Chap. XL
VIII, and most of its contents
are repeated, in other words, in Chap. LXXIV.
2
Perhaps mivah may be taken as an adjective from miv, hair;'
{

in which case we should have with something either hairy or grassy/

*

According to the long-metre Sad Dar, the liquid to be used for this
first wetting is either goat's or bull's urine.
3
La has 'from ear to ear' (see Chap. XL VIII, i
n).
4
A Tanavar or Tanapuhar sin (see Sis. I, 2).
 CHAPTER XLIX, 2-LI, 6. 313

5. Then they recite the

for, every K^m-na-mazda 1
,

time that they wish to recite anything as an inward

prayer, it is necessary that the hands be washed with
ceremonial ablution 2 and, if they are not, the Avesta
,

is not accepted, and the fiend of

corruption (nasus)
does not rush away, and it becomes a Tanavar sin.

CHAPTER LI.
i. The fifty-first incumbent
subject is this, that it is

on every one to send a child to school, and to teach

it something. 2. Because every duty and good work

that a child performs just as though the father and

is

mother had performed it with their own hands. 3.

Therefore it is necessary to make an effort, so that
they may teach them something good, and make
them aware of good works and sin for they are ;

doing that on account of their own souls, so that

those children may be courageous in doing good
works.
3
4 . If they are not taught, they then perform less
duty and good works, and less reaches the souls of
the father and mother. also happens that
5. And it

if
they do not deliver children to school, and do not
teach them anything, and they become bold in com-
4
mitting sin, that sin becomes fixed on the necks of
the father and mother.
6. Therefore they have decided rightly who teach
5

1
See Chap. XXXV, 2 n, which chapter, as well as Chap. LXXIV,
treats of nearly the same subject.
'
2 3
As described in 2-4. Lp, B2Q insert 'because/
4 '

629 has that commission of sin.'

6
629 has 'rightly for the children, at the time when they/
314 SAD DAR.

them something, especially what is proper and im-

proper according to revelation because the chief ;

principle is this, whether, through the duty of this

world, a good or bad result is coming hereafter.

CHAPTER LI I.
i. The fifty-second subject is this, that it is in-

cumbent on every one that, every year when the

month Fravardin comes on, he is to provide a sacred
cake on the day Khurda^/ 1 and whatever they are
,

able to bring to hand, a little of everything, they are

to place by that sacred cake, and to consecrate it
with the dedicatory formula Ayaranam/a 2 so that ,

1
That is, on the sixth day of the first month of the Parsi year, a
day which is called Khurda^-sal and kept sacred, because it is said

to be the anniversary of many remarkable events, of which the

following are mentioned in a Pahlavi tract that is also translated in

the Persian Rivayats (629, fol.
401) On that day worldly life was
:

created, Gayomar*/ came into the world and slew Areziir, Mashya
and Mashyoi grew up from the ground, Hoshang appeared, Takh-
morup made Aharman his steed, Yim made the world free from
death and decay, brought on a truce (Ppa^manak) with hell, and
established depositories for the dead and new year's day, FreWun
divided the world between his three sons, Manu^ihar slew two of
them, and rescued the world from Frasyak, Sam the Narimanian
slew the demon Gandarepak (?), Kai-Khusroi slew Frasyak and
went to heaven, leaving the sovereignty to Lorasp, Zaratu^t came to
converse with Auharmas^ and received the religion from him, Kai-
Vutasp accepted the religion, eighteen things come in eighteen
years to Khusro son of Auharma^, Vahram the Var^avand comes
from the Hindus, PSshyotanu, son of VLrtasp, comes from Kangdez,
HusheWar comes to converse with Auharmazd', Sam slays Az-i
Dahak and rules till Kai-Khusroi reappears to reign for fifty-seven
Soshans as supreme high-priest, after which Kai- VLstasp
years, with
resumes the sovereignty, and ZaratiLst the priestship, and the resur-
rection takes place on the same day of the year.
2
Corrected from airyanam^a in all MSS. See Af. I, i as far as

saredhanama, then gathaby6, &c. (Af. II, i).

 CHAPTER LII, I-LIII, 4. 315

the affairs of that year may be better through that

day's provision and the entry and coming in of
guests.
2. For it is declared in revelation 1 , that, every
year, when the day Khurda^of the month Fravardin
comes on, they allot a daily provision for mankind,
and whatever one wishes to pass to the lot of man-
kind in that year they write down that day. 3.

Therefore, when they shall consecrate this sacred

2
cake, the archangel Khurdaaf is
making intercession
for that person.

CHAPTER LI 1 1.

i. The fifty-third subject is this, that, when, in

former 3 times, any one wished to go on a journey

4
(safar) that might have been at least twelve leagues
(para sang), they would have consecrated a sacred
cake, so that no affliction might happen in that
journey, and affairs might be according to their
2. And
5
wish, and employments (sugk\) cheerful.
it is still incumbent on
every one that, when they
wish to go on a journey, they are to consecrate this
sacred cake.
3. And, while the person is on the journey, he
should order the consecration of this sacred cake, in
6
his house, every Bahiram day so that that person
,

may arrive in safety (salamat) at his house. 4.

1
629 has 'in the good religion.'
2
See Horvada^/ (Mkh. II, 34).
3 4
La, Lp omit 'former.' 629 has 'less than/
5
Lp, 629 insert 'might become.'
6
The twentieth day of the Parsi month.
3T6 SAD BAR. .

The dedicatory formula is this Amahe hutastahe 1

and is known to the priest himself.

CHAPTER LIV.
i. The any one
fifty-fourth subject is this, that if
has a serving wife 2 and if the acquisition of a male
,

child results 3 from her, it is suitable for adoption by

that person 4and the bridge 5 is not severed for that
,

person. 2. But if it be a female child is necessary \\.

that the man should not be negligent (^/zafil) in

appointing an adopted son for his own sake. 3. He

should himself appoint a son of some relation, who is
a friend of the soul, so that the bridge may not be
severed for his soul.

CHAPTER LV 6
.

i. The fifty-fifth subject is this, that when a

NavaziW 7 ceremony is performed, and it
happens
that it not possible to consecrate a sacred cake,
is

it is necessary that one should eat bread with the

Hormazd inward prayer ; and, afterwards, he shoiild

1
The dedication to the angel Bahiram, which begins with these
words (see Sir. I, 20).
2
A widow who has married again, and half of whose
childless

children, by her second husband, belong to her first one, to whom

she also belongs in the other world (see Bd. XXXII, 6 n).
8 '
B29 has if a male child be born/
4
The child being considered to belong to its mother's first

husband, can be only an adopted son of her second husband.

5
The A^inva^ bridge, which is the passage to heaven.
6 7
Lp omits this chapter. See Chap. V, i n.
 CHAPTER LIV, I-LVI, 5. 317

complete the prayer just as when they complete it as

regards the sacred cake, so that the sin may be less.

CHAPTER LVI.

i. The when any

fifty-sixth subject is this, that,
one wishes to make an evacuation of water, it is
necessary that he should not make the evacuation of
water while standing on his feet. 2. Because, in the
commentary of the Vendida^
1
it is said,
,
concerning
that, that it is a serious sin.

3. When they squat for evacuating water it is

necessary that it extend only* from the heel as far as

the end of the toes for, if it be more, every drop is
;

a Tanavar sin. 4. And, when they wish to squat

for the evacuation of water, they are to utter one
and, when the action is over,
3
Yatha-ahu-vairyo ;

they are to recite the Ashem-vohu 4 three times, the

Humatanam 5 Hukhshathrotemai 6 three
twice, the
times, the Yatha-ahu-vairyo four times, and the
Ahunem-vairim 7 to the end. 5. Because, every time
that they act like this, they are pleasant in the eyes
and hearts of mankind, and their words are more
approved in the vicinity of kings.

1
Pahl. Vend. XVIII, 98.
2
Lp, B29 have 'that they do not make the evacuation of water
more than!
3
See Mkh. XXVII, 70 n.
4
See Chap. VII, i n. The recitation of this and the four follow-
ing formulas is commanded in Vend. XVIII, 97.
5 6
Yas. XXXV, 4-6. Yas. XXXV, 13-15.
7
Yas. XIV, end.
 1 8 SAD DAR.

CHAPTER LVII.
i. The
fifty-seventh subject is this, that it is not
proper to kill a hedgehog and, everywhere that
;

they see it, it is necessary to take it up and carry it

into the wilderness (sa'hra), so that it may go into
a hole, which is ever considered a great good work.
2. Because, when a hedgehog is in their nest 1 ,
some
ants will die ;
it will also catch and eat thousands of
snakes and 2 other harmful creatures, and it eats all
noxious creatures. 3. Therefore, owing to the whole
of this, these words are expedient.

CHAPTER LVII I.
i. The fifty-eighth subject is this, that it is ever
necessary that those of the good religion should make
an effort that they may celebrate a ceremony for
their living souls. 2. For the soul, for which they

have celebrated a ceremony*, just as much good work

as it then becomes each year, it is twice as much
good work the second year. 3. So that, in this
manner, the merit of the ceremony for the living soul
is increasing just so much every year, while the

man is
living. 4. And, after that, this also occurs,

that, if at the time when

that person becomes an
immortal soul there be no one at hand Srosh 4 being
the angel when the ceremony for the living soul is
celebrated Srosh, the righteous, receives the soul by
1
Lp, B29 have 'goes into an ant's nest.'
2
B29 omits these four words.
8
Bap has 'for every time that they have celebrated a ceremony
for the living soul/
*
SeeMkh. II, ii5n.
 CHAPTER LVII, I-LVIII, 9. 319

himself, and is
keeping watch over it during the
three days 1
,
and does not forsake it, so that no
danger or harm happens to it. 5. And the fourth
2
night he is a helper, with the angel Rashn at the ,

Jfmvad bridge, while they make up its account and

its own place.
reckoning, and it
goes to

6. And this ceremony for the living soul is appointed

for the reason that, just in the manner that, when an
infant becomes separated from the mother, a midwife

(qabilat) is necessary for it, so that they may keep

watch over it, and just in the manner that she takes
up the infant 3 from the ground and, at the time
when it is born, it is ever necessary that there be a
woman present ('ha^irat), or they may perform work
for the infant at a time fit for the demon in this
same manner, when the soul is becoming separated
from the body it is like an infant (/ifl), and does not
know any way to its place. 7. When they celebrate
a ceremony for the living soul, and have propitiated
the righteous Srosh, the righteous Srosh becomes like
the midwife, so that he receives that soul by himself,
and keeps watch that it is out of the hands of Ahar-
man and the demons. 8. When they do not celebrate
a ceremony for the soul when living, but, after that 4 ,

the priests perform it before Srosh, it is like that

which occiirs when a woman
brings forth a child and
5
,

after that they set her before the midwife. 9. And it

happens that while some one is coming in, who takes

up that child and wraps it up, it has perished.

1
While it is
supposed to stay near the body.
2
629 adds 'and the angel Mihir/ See Mkh. II, 118, 119.
8 '

Lp, B29 have merely and she takes it up/

4 {

Lp adds it is
necessary that.'
6
Lp adds 'they make no enquiry (/a lab) about it before her/
32O SAD DAR.

10. Therefore, as she does the needful which they

should do earlier by the hand of some one, in this
same manner it makes it incumbent on every one to
celebrate a ceremony for his own living soul, so that
it may be (1m an) from these misfortunes, n.
free
And 1
that, if any place where
his decease occurs in
there may be no one who will celebrate a ceremony

for his soul, since a ceremony for the living soul is

celebrated, there are no arrears for him, and he is

free. 12. And, in many things, it is that ceremony

for the living soul which is expedient, especially in

these times when the priests have remained few in
number ; and, when it is celebrated by one's own
hands, it is a great duty.

CHAPTER LIX.
i. The fifty-ninth subject is this, that, in the good
and pure religion of the Mazda-worshippers, they
have not commanded the women to perform the
2. And
2 3
NyayLs-es their Nyayises are these, that
.

three times every day, at dawn, mid-day* prayer,

and evening prayer, they stand back in the presence
of their own husbands, and fold their arms and speak
thus :
'
What are thy thoughts, so that I
may think
them what is necessary for thee, so that I may
;

speak it and what is necessary for thee, so that I

;

may do it ?'
3. For, any command, and whatever the husband

1
B29 adds 'this also happens.'
2
Periodical salutations of the sun and moon (see Chap. VI, 2),
fire and water.
3 *
Lp, 629 have 'for.' Literally 'former, early.'
 CHAPTER LVIII, IO-LX, 5. 321

orders, it is requisite to go about that day. 4. And,

certainly, without the leave (ri$a) of the husband
she is to do no work, so that the Lord may be pleased
with that wife. 5. For the satisfaction of the sacred

being reverence (yast) for 1 the satisfaction of

is in a
the husband so that every time that they perform
;

work by command of the husband they call them

righteous in the religion and if not, what do they ;

call them ?

CHAPTER LX.
i. The sixtieth subject is this, that we are
keeping
the good and pure religion of the Mazda-worshippers
with us 2 so that escape from hell may be possible
,

for our souls 3 . 2. And we are completely united in

hope, and through investigation (ta'hqiq) we fully
understand that, when we are steadfast in the good

religion, we arrive in heaven. 3. we know that And

arrival in heaven occurs through virtuous actions,
and through them we are saved so that we think of ;

4
good speak of good, and do good.
,

4. And no doing of good is better than that which

offers itself when, a difficult duty comes before one of

the good religion as his soul wishes to depart. 5.
Since it comes to thee, do thou give help to that
which has escaped his hand, so that he may come
out of that hindrance and do thou not forsake him
;

1
Lp has merely 'is in/ and B29 has 'is connected with.'
2 '

Lp has
through hope.'
3
B29, Ji5 have that in the good and pure religion of the Mazda-
'

worshippers it is declared that we are maintaining a hope that the

soul may obtain escape from hell/
4
La puts the thinking of good last of the three..

OU] Y
 322 SAD DAR.

so that he relinquishes the religion. 6. For after

that, while he is in the religion, and while his

1
children, after him, are in the religion every duty ,

and good work that he does and his children is

just like those which are done by thine own hand.
7. And it is just like that
with regard to poll-tax,
it also indispensable to give it in semblance of
is

help, so that they may give that person his release

f

( ^ala$),
and he may stay in his own place, and the
advantage of a good, work (THavab) may come to
that other person.

CHAPTER LXI.
1. The sixty-first subject is requisite this, that it is

to abstain strictly from speaking falsehood so that, ;

every time that mankind indulge in the speaking of

falsehood with fondness 2 ,
it is not proper to do so;
3 4
and falsehood is the chief of all sins.

2. Zaratost enquired of Hormazd thus Who is a :

'

liar like ?
'

3. H
ormazd, the good and propitious, said :

'
A a co-operator with Aharman.'
liar is

4. In revelation it says that there is no hereafter

(a'^irat) for the speakers of falsehood, and in the

midst of mankind they are contemptible ('haqlr).
5. If such a man be powerful (mu'htasim), and
there be no avoiding ('haDHar) him in the vicinity

1
B29 omits these ten words.
2
Lp omits these fourteen words.
3
B2p omits these twenty words.
4
This seems to have been the meaning intended, judging from
'
2-6 otherwise it might be translated end or result,' especially
;
* '

as the writer has characterised other sins as 'the chief

(see Chaps.
IX, 2, XXV, 8).
 CHAPTER LX, 6-LXII, 5. 323

of mankind, they do not have any respect for him,

and he is clearly (far jaw) an evil liar. 6. Although
he possesses much wealth, it will all depart from his
hands, and, finally ('haqibat), begging of mankind
occurs to him, and his progeny also becomes scanty 1
.

CHAPTER LXII.
1. The sixty-second subject is this, that it is

necessary to take early to the speaking of truth

and doing of justice, and to maintain oneself
therein, for nothing whatever is better among man-
kind than truth.
2. Owing to truth Hormazd created this world
and that other world, and truth has remained on the
spot, and on account of truth it becomes pure.
3. And accursed Aharman, being devoid of
the
anything good, does not issue from that which is
owing to truth. 4. It is requisite to occasion
the resurrection owing to truth and, as to every ;

place where truth is not taken up, the glory in that

place has found a way out, and as to every household
where much of this resides, it is on account of truth,
and Aharman does not find a way into that place.
5. It is said in revelation that one truthful man is
better than a whole world ('halam) speaking false-
hood; and Gavah of Ispahan
2
when he kept his
stand upon the truth, and was speaking words with
truth until the time when Dahak 3 who possessed the
,

1
Lp omits these six words.
2
629 adds 'he was a blacksmith/ His revolt against Dahak is

detailed in the Shahnamah.

B
See Mkh. VIII, 29 n.

Y 2
324 SAD

whole realm, and the whole of the demons and

mankind have been afraid of him, through the truth
of the words spoken was bold with them in every
speech, and became victorious (muMaffar)
over
them, by reason of the true words that he was
speaking.
6. accursed Aharman, when he perceived
The
the spirit of truth, had fallen senseless three thou-
sand years 1 7. From fear of truth he never
.

managed up his head, and from fear of

to hold
2
truth he did not manage to come into this world .

8. And everything that thou settest thy gaze (na/^ar)

upon remained on the spot when
therein, that has
thou seekest again an examination of it, has remained
through truth. 9. And the interpretation of the
Ashem-vohu 3 is in truth, and, for that reason, they
recite the Ashern-vohu. frequently.

CHAPTER LXIII.

I. The sixty- third subject is this, that it is neces-

sary to practise strict abstinence from adultery on this

account, that through every one who beguiles the wife
of another, and commits iniquity with her, that woman
becomes, in a moment, unlawful as regards her hus-
band. 2. And, after that, every time her husband

comes round about her, it is just as though she had

gone near to a strange man. 3. The righteous
bestowal 4 of herself on her own husband, in this

1
See Bd. I, 22. The spirit of truth was his opposite, the spewto
'
'

mainyu.r or bountiful spirit of Hormazd.

2 3
See Bd. Ill, 1-5. See Chap. VII, i n.
4 '

Lp inserts he shall wish/

 CHAPTER LXII, 6-LXIII, IO. 325

situation, is always worse than his going with

^-
women
of a different religion, on this account, that, if that
wife becomes pregnant, it is just as though one of the
good religion had fallen away into a different religion,
and 2 thereby that man becomes worthy of death.
4. And it also happens, when that wife becomes

pregnant, that she may effect the slaughter of the

infant, from fear of a bad reputation. 5. Then,/<?r
that person whose child it is, it is just as though
he had effected the slaughter of the child with his
own hand ;
he is worthy of death. 6. If
therefore,
the infant be born, and it remains 3 in the religion,
every sin that that child of his commits is, for that
person, just as though it were committed by his own
hand.
7. And if a woman
of those of the good religion
commits adultery, she becomes in a condition unlawful
as regards her husband and if an infant be born it
;

is illegitimate. 8. And the sin owing to this will

depart at the time when that person goes near to
her husband and shall say :
'
What is there in me
befitting thy wife ? 9. A calamity (ak) has occurred,
and a crime ('/a/a) has come into my body; thou
knowest if thou wilt exercise forgiveness ('hafu),
and if not, when it is not for me, do thou kill me ;
my blood is lawful ('halal) unto thee.' 10. If he
shall kill her, her sin will depart owing to this ;

1
B29 has 'it never becomes a righteous bestowal of herself on
her husband, and if, in this situation, he is also.'
2
629 omits 'and.'
3
Lp, Bzp have 'it does not remain,' but the text seems to be
assuming that the illicit origin of the child is unsuspected, in which
case it would undoubtedly remain in the religion, as it would pro-
bably do in any case.
326 SAD DAR.

otherwise, this sin will not depart from her in any

manner (navai) 1 .

ii. And one calls this sin a sin affecting anta-

and, so long as the antagonist does not
2
gonists ,

become satisfied, the sin flows on 3 ,

and they keep
his soul back at the head of the Kmvzd bridge,
till antagonist shall arrive and him-
the time that its

self accomplishes his antagonism, and they give him

back a reply 4 .

CHAPTER LXIV.
1. The
sixty-fourth subject is this, that it is
necessary to practise great abstinence from com-
mitting theft and seizing anything from mankind
5

by force.
2 . For it is declared in revelation that, as to every
one who one dirham 6 away from another,
steals
when they really know it, it is necessary to take two
dirhams away from him; one dirham being that
which was carried off, and one dirham as the fine of
him who committed the theft. 3. It is also requisite
to cut off one ear, and it is necessary to strike ten
blows with a stick, and to detain him one period in
prison.

omits these eleven words.

2
Or accusers (see Chap. XJI, i, 2).
8
629 has 'it flows on,' if we read bi-rSzad; but the
translator seems to take gunah-bareza^/ (Av. berezawt) as a
'
technical epithet for the soul, as though he would say they keep
back the soul of him whose sin is rampant.'
4
That is, the investigating angels announce their decision as to
the proper fate of the soul they have detained.
6
629, Ji5 have 'violence/
6
A silver coin of 63 grains in weight, or about 5f annas (see
Dd. LII, i
n); say, seven-pence.
 CHAPTER LXIII, I I-LXTV, IO. 327

4. And if he shall steal another 1 dirham, in the

same manner one is to take away two dirhams 2 to ,

cut tf^the other ear, to strike twenty blows with a

stick, and to detain him two periods in prison.
3
5.
And if he shall steal three dirhams and two dangs 4 ,

it is requisite to cut off his right hand. 6. If he

5
shall steal five hundred dirhams ,
it is requisite to
hang him.
7. On the spot the punishment is this, and among
the spirits it brings punishment on the soul itself.
8. And, if the other person does not know it,
they
take away twice as much good work, among the
spirits, from that thief, and give it to the soul of this

person. 9. If the thief possesses no good works,

they give the compensation from the constantly-

beneficial treasury 6 ,
and exhibit the punishment on
the soul of that thief.
10. As to that person who has seized anything

1 ' 2 '
Lp has two.' Lp has to take four/
5
The
Gu^arati translator takes 'one period' as 'one gha^/i (24
minutes),' but 'two periods' as z\ ghaaft (one hour).'
'
The word
sa'hat, 'period/ means also an hour/ but so '
short a term of im-
prisonment seems improbable.
4
That 3^ dirhams, nearly \\ rupf, or, say, two shillings.
is,
6
That 175 rupis, or, say,
is, 14 12.?.
6
Where all supererogatory good works are supposed to be kept
in store by the angels, for the purpose of granting them to souls
who deserve them, but have been unable to acquire a sufficiency.
'
'
It is said to be situated in the endless light of heaven, and is the
misvano gatu.r ^^adhato, 'ever-benefiting place, the self-sus-
tained/ of Vend. XIX, 122. Perhaps gan^, 'treasury/ may have
been originally gun^, 'space/ which would better suit the idea of
a 'self-sustained place' (see Dd. XXVI, 3, XXXI, 24, XXXVII,
22, 24, XXXVIII, 3).The term 'treasurer/ applied to the female
personifications of conscience who meet the soul with the stores of
itsgood works and sins (see Sg. IV, 92-96), seems to have no
connection with this treasury of other people's good works. *
328 SAD DAR.

from another by force, among the spirits they seize

back four things^ as compensation for every single
one. 1 1 And if, on the spot where people capture
.

him, he makes convenient to return four things in

it

compensation for one, when they have fully under-

stood, as they capture that person who is committing
highway-robbery, that he makes it convenient they
2
,

may kill him at once.

CHAPTER LXV.

i. The sixty-fifth subject is this, that every one is

to practise thanksgiving continually, and it is

requisite
that he maintains it through good and bad and he ;

3
is to keep in view the benefits of Hormazd. 2. Be-

cause the creator 4 Hormazd demands two things

from mankind, the one is that one should not commit
sin, and the other is that one should practise thanks-

giving. 3. And how much soever more grateful

mankind become, through virtue and worthiness as
5
regards him, they grant more abundant daily pro-
vision for the grateful than that which is for other

persons. 4. And as to every one who is not grateful

to him, the bread that he eats becomes unlawful,
and it is not proper for any one to do good in
connection with him.

1
Twice as much as in cases of theft without violence (see 2).
2
So that they may not interfere with such benefit for his soul as
he may obtain by atonement. These old priestly laws having
much more consideration for the soul than for the body.
3
La has '
to portray/
4 5
Lp omits these fourteen words. The angels.
 CHAPTER LXIV, I I-LXV, 12. 329

5. And it is declared in revelation that when an

unthankful person dies, wherever they deposit his
1
corpse, the archangel Spendarma^ is trembling like
a sheep that sees a wolf. 6. And as to a bird that
eats that corpse, on whatever tree it rests and settles,
it makes that tree wither away, and the person who
sits down in the shadow of the tree becomes ill.

7. There are different things that it is

necessary
for those of the good religion to make predominant
over themselves. 8. One is to exercise liberality in
connection with worthy the ;
the second is to do
justice ;to be friendly unto every one
the third is ;

and the fourth is to be sincere and true 2 and to keep ,

falsehood far from themselves. 9. And these four

habits ('^ajl-at) are the principles (a $1) of the religion
of Zaratast, and necessary, when thou listenest
it is

to them thyself, that thou dost not listen to

any one
else'
6
10. Because the creator Hormazd says,
.
'
O
Zaratu^t ! if thou wilt that thou become pure and
saved, and
that thou arrive at the place of the pure,
do thou accomplish these two duties: n. One is
this, that thou prefer the friendship of the spiritual
existence to that of the worldly one, and consider the

things of the world as contemptible and those of

the spirit precious ; on this account the glory of the
world is sought 4 with scorn, and do not thou let the
spirit escape. 12. The second is this, that thou

speak truly with every one and act justly with me,

1 '
See Chap. XXXIII, 2 n. Lp, 629 omit archangel.'
2
Lp omits these nine words.
3 '

Lp has that what thou listenest to thyself, thou listenest to as

regards any one else! 1*29 has 'that what thou dost not approve
'

for thyself, thou dost not do to any one else (see 12).
*
Bi9 has 'on this account the world is sought again.'
330 SAD DAR.

thatis, whatever thou dost not approve for thyself

do not approve 1 for any one else ; when thou hast

acted in this manner thou art righteous.'

CHAPTER LXVI.
1. The sixty-sixth subject is this, that it is incum-
bent on all women 2 to order the days (ay yam) of
the D vazdah-homast 3
because the whole of any sin
,

that may have arisen during menstruation, and at

other times, becomes cleared away thereby.
2. And in the commentary of the Vendida^it says

that every one becomes sanctified in the days of the

Dvazdah-homdst, and all sins become cleared away
from her, like that which occurs at harvest time,
when a great wind comes on and carries it off; just
like this the sin departs from her, and the person
becomes clean and pure.
3. And, for women
4
there is no duty more indis-
,

pensable than this; for it is declared in revelation

that, when they
celebrate a Dvazdah-homast, it is a
good work of a hundred thousand Tanavars 5 and if ,

1
629 has 'perform/
2
B29 has on the wives
'
of every one/ and Ji$ has 'on every
one/
3
In the Gu^arati version (p. 310) of the long-metre Sad Dar
Dastur Jamaspji states, in a foot-note, that the Dvazdah-homast
consists of a Yazijn ceremony every day for 144 days, in honour
of twelve angels, so that each angel is reverenced for twelve suc-
cessive days. He stated formerly (see Byt. II, 59 n) that this cele-
bration was a Homast, and that a Dvazdah-homast was a similar
celebration for 264 days in honour of twenty-two angels for twelve

days each. It appears, however, from Chap. XLI, 7, 20, that the
number of ceremonies may vary with the wealth of the individual.
4 5
Lp omits these thirteen words. See Sis. XVI, 6.
 CHAPTER LXVI, I-LXVII, 7. 331

itbe the days of the Dvazdah-homast it is a good

work of a thousand thousand Tanavars, and when
they celebrate it by day it is a good work just
like this.

CHAPTER LXVI I.
The
sixty-seventh subject is this, that it is
i.

necessary for women to practise great abstinence

from committing adultery. 2. For it is declared in
revelation, as to every woman who has lain with a
strange man, thus What is it necessary to call her,
:
'

and why is the explanation 1 that she is of one nature

with all wizards and sinners ?'

3. And the commentary of the Vendida^/ 2 it

in
"
every woman who consorts with two strange
'

says
men is the first down upon me, who am Hormazd.
4. For if she takes a look into a river of water it

will make it diminish, if she takes a look 3

at a tree
or shrub the of the trees becomes scanty, and if
fruit

she speaks a word with a righteous man it will make

the glory 4 of the man diminish." 5. Zaratost enquired
of Hormazd, "What occurs on 5 her account?" 6.
"
The creator Hormazd spoke thus : It is necessary
to kill her sooner than a biting serpent and similar
creatures and wild beasts, because she is more
'

harmful to my creatures."
Therefore, since she is like this, it is necessary
7.
for women to keep themselves with great effort, so
that they may not become unlawful unto their own
1 '

629 has and it is by reason of that fault/

2
What follows is a free paraphrase of Vend. XVIII, 123-132.
8 4 '

Lp omits these four words. Lp, 629 add and purity.*

6
Lp, B29 have 'what is necessary/
332 SAD DAR.

husbands. For, every time that one of them gives

8.

herself four times to another person, she is, after

that, unlawful as long as she may be in the house
1

of her husband 2 and ,

new sin is
increasing in connec-
tion with her soul 3 .

CHAPTER LXVIII.
The sixty-eighth subject is this, that for a men-
1.

struous woman who casts an eye upon a fire it is a

sin of twelve dirhams /^weight 4 and if she goes ;

within three steps of the fire it is a sin of a thousand

and two hundred dirhams 5 in weight for her; and
when she puts her hand to the fire it is a sin of fifteen
Tanavars for her.
2. In like manner, if she takes a look at running
water it is a sin of twelve dirhams in 6
weight for her ;
if she
goes within fifteen steps of running water it is
a sin of fifteen dirhams in weight for her and when ;

she sits down in running water it is a sin of fifteen

Tanavars for her. 3. And when she walks in the
rain, through every drop that drops upon her limbs
there arises a sin of one Tanavar for her.
4. If she comes to a Khursheaf NycLyLy 7 to observe ,

it, it is not
proper for her to speak a word with a
1 '
B29 has unlawful when.'
2
This seems to be the author's interpretation of the following
commentary (Pahl. Vend. XVIII, 1240) And it is no matter to
:
'

her ; for, when cohabitation is three times conceded by her, she is

worthy of death. Gogorasp said that this is an adulteress who is

kept within bounds/

3
629 has 'increasing as to water and fire.'
*
About 756 grains, possibly four Farman sins (see Sis. XI, 2).
6
A Tanavar or Tanapuhar sin (see Sis. I, 2).
6 7
29 omits this clause. Or salutation of the sun.
 CHAPTER LXVII, 8-LXVIII, II. 333

righteous man 5. It is not proper /0r her to put

1
.

a bare foot on the ground. 6. It is not proper for

her to eat any food with a bare hand it is not proper ;

2
for her to eat bread when satisfied .
7. It is not
proper for two menstruous women to eat together;
3
it is not
proper for them to sleep so .

8. And so long as three days have not elapsed it is

not proper to wash the hands 4 and three days after ,

she has perceived herself clean, it is requisite to

that, if
remain another day, and so until the lapse of nine
days, when, if she has perceived herself clean, it is not
necessary to remain to the end of 5 another interval
of time. 9. If menstruation occurs for twenty-nine

necessary to consider that she is men-

6
days, it is
struous a second time, and during three other days
it is not proper to wash again, and it is neces-
7
sary to exercise care, just like that which I first

wrote about.
10. If she be doubtful whether menstruation is
come to her, it is requisite for her to strip off her
dress, and then to take notice if she has become
menstruous, or if the dress that is stripped off be
clean. 1 1. If she has an infant to feed with her milk,

1
4 in B2p is as follows 'It is not proper for her to take a
:

look at the sun, or at a righteous man.'

2
La, B29 have s6r, but Lp has jir, 'milk/ which is also the
reading taken by the Gu^arati translator who must have under-
'
stood the clause as follows : It is not proper for her so to eat
bread and milk.'
3 '

629 adds and it is not desirable for their limbs to touch

each other.'
4
629 has 'head.'
5
B29 has 'it is requisite to remain for/
6 '
La omits these ten words, as well as a second '
time further on.
7 '

629 has merely the care which.'

334 SAD DAR<

one puts away the dress from the infant, and gives it

to the mother till it has fed on the milk, and then it

12. It
is proper to give it to other persons. is pure,
but when the mother washes her head she also
washes 1 the head of the infant.

13. And it is necessary for a menstruous woman

2
that she should not pass by the end of anything
ceremonially washed, for, if it be a thousand cubits
(gaz) in length, she makes the whole of it polluted,
and it becomes unclean. 14. With any one who
holds a sacred-twig stand 3 she should not speak a
word and if a priest holds the sacred twigs in his
;

hand, and menstruous woman speaks some (ba'h^e)

a.

4
words from afar, or he walks within three steps of a
menstruous woman, she makes it* unclean.

CHAPTER LXIX.
i. The
sixty-ninth subject is this, that it is not
proper that sunshine should fall on a fire, for, every
time that sunshine falls upon a fire 6, it is a 7 sin. 2.

If thou expose a fire to the sun it is a sin of three

1 '

Lp, 629 have it is also requisite to wash.'

2
B29 has 'pass a look over/
3
This consists of two metal tripods with crescent-shaped tops, to
support the small faggot of sacred twigs or wires that are bound
together by a girdle of narrow strips of a date-palm leaflet; the
girdle being tied on the faggot in the same manner as that on the
waist of a Parsi (see Sis. Ill, 32 n). The sacred twigs must always
be present at ceremonies, sometimes held in the hand of the

officiating priest, and sometimes lying on their stand.

4
629 has and if she speaks words with him.'
(

5 6
B29 has 'it becomes.' 629 omits these eight words.
7
29 has 'much.'
 CHAPTER LXVIII, I
2-LXX, 6.
335

stirs l
; and, if thou set down anything on the top of
the fire, necessary that
it is it should not have any
hole so that the light (nur) and strength of the fire

might become less so far as thou knowest.

CHAPTER LXX.
i. The seventieth subject is this, that, as to any
persons, when they
carry a corpse to the appointed
place, it is
necessary that two suits of clothes be put
on, on account of this work. 2. It is requisite for

those clothes to be on 2 and it is necessary 3 to make

,

a dog gaze at the corpse twice, once at the time when

life becomes separated/r<?wit, and once at the time

when they wish to take it up.

3. Then it is necessary that both those persons be

connected, and each of them is to tie a cord on one of

his own hands, so that the hand may go away 4 from
that of the other one. 4. And, when they are moving,
it is
necessary for him to be prepared and not to speak
a word with any one. 5. And if it be a pregnant
woman they are to take her up by four persons,
6
because there are two corpses .

6. When, avoiding dead matter, one comes again

upon he has, in the end, to wash 6 with ceremonial
it,

ablution 7 and that is requisite for the reason that he

,

1
The same as the twelve dirhams in Chap. LXVIII, 1,2.
2 '
Lp, B29 have to dress in those clothes.'
3 '
B29 omits it is
necessary/
*
That is, must hang quite slack, though 629
the cord states
'
that hand may not go apart.'
the
5
See Sis. X, 10.
6
629 has 'he has to wash his head and body.'
7
Lp, B29 add 'and water.'
336 SAD DAR.

may not thereby be rapidly a cause of wickedness or

1
death for any one .

7. And if one does not show a dog to the corpse,

and they take it up, how many soever there be, the
whole of them become polluted 2 8. In the com- .

mentary of the Vendida^/ it is asserted, that every

one who takes up a corpse that a dog has not seen is
3
polluted and worthy of death and never becomes ,

clean his soul also would be wicked.

;

CHAPTER LXXI.
1. The seventy-first subject is this, that, forasmuch
as not desirable for any one to eat dead matter
it is

for the sake of medicine and remedy, let them beware

(zinhar) when they eat zV 4 .

2. For it asserts, in the commentary of the Ven-

dida^ 5 that it is requisite to demolish the habitation,
,

house, and abode of any one who has 6 eaten dead

matter, and to fetch his heart out of his body, and it
necessary to scoop out his eyes. 3. And along
is

with these torments, which they accomplish on him,

his soul is in hell till the resurrection.

CHAPTER LXXI I.

The
seventy-second subject is this, that when
i.

any one carries dead matter to water, or to fire, he is

1
B2p omit 'for any one/
Lp,
2
629 has merely 'and if, to make a dog gaze at the corpse, they
take it up, it is on how many soever there be/
3
Compare Sis. II, 65.
4 '
629 has beware that they do not eat it?
6
Perhaps alluding to Pahl. Vend. VII, 59-64.
6 '
629 has to demolish his house and abode if any one has/
 CHAPTER LXX, 7~LXXIV, I.
337

2. And
1 2
worthy of death it asserts in revelation,
.

that any year when the locust comes profusely 3 it ,

comes for the reason that dead matter is brought to

water and fire. 3. And, in like manner, the winter

is colder, and the summer is hotter.

CHAPTER LXXIII.
i. The seventy-third subject is this, that, when
a cow or a goat has eaten dead matter 4 in any place, ,

nothing whatever of its flesh, or milk, or hair, should

come one year. 2. After that one year
into use for
it is clean
and, be pregnant, its young one is
: if it

likewise not clean for one year.

3. And if a domestic fowl has eaten dead matter,
its flesh and
eggs are, in like manner, not clean for
one year.

CHAPTER LXX IV.

i. The seventy-fourth subject is this, that at dawn,
when they rise up from sleep, it is first necessary to
throw something 5 on the hands, that is the hand-

1 2
See Pahl. Vend. VII, 65-71. Lp, B29 have 'for.*
'
8
La
has sal, and B2Q s an for 'year ; Lp has ' that when the
bes and locust come profusely.' The bes may be either a poison-
'
ous plant (Napellus Moysis\ or distress/
4
See Pahl. Vend. VII, 189-192, Sis. II, 109.
6 *
According to the long-metre Sad Dar this something' (as
in Chap. L) is Nirang, the ritualistic liquid or consecrated bull's
urine (see Chap. XXXVI, 7 n). This chapter is, to some extent,
a repetition of Chap. L.

[24] Z
338 SAD DAR.

Afterwards, they are to wash the

1
cleansing . 2.

hands quite clean with water, in such manner that

they are to wash the hands three times from the
forearm (sa'hid) to the end of the hand; and the
face is washed from behind the ears to below the
chin and up to the crown of the head ;
and one
washes the feet three times thoroughly, as far as the
2
leg (siq) ;
then one recites the K^m-na-mazda .

If it be a place where there is no water, and the

3.

risk be that the time for the NyayLy 3 should pass by,
4
it is requisite to cleanse the hands three times with
dust, and to perform the NyayLy. 4. Afterwards,
when one arrives at water, he is to wash the
hands and face a second time, and to accomplish
the NyayLy 5 .

5. Before the time when one throws something on

the hands it is not proper to wash the hands and
face, and it is a Tanavar sin ;
it is also not possible
to work at anything whatever with the hands and
face not washed.

CHAPTER LXXV.
i. The seventy-fifth subject is this, that, when
they wish to provide a supply of water for any
cultivated land, it is first necessary that they make

1
Lp adds '
or some grass upon which no water has come, or
fruit, is also to go into the nose and eyes, and make them clean '

(see Chap. L, 2).

2
See Chap. XXXV, 2 n.
3
The salutation of the sun (see Chap. VI, 2).
4 ' 5
629 inserts the face and.' 1*29 omits 4.
 CHAPTER LXXIV, 2-LXXVI, 4. 339

an inspection through every course and channel of 1

the water, to ascertain whether there be dead matter

therein, or not and, after that, through the water in
;

like manner. 2. If they be in the middle of it, when

the water is within their cultivated land, and dead

matter comes in sight, if it be possible to ward it off
one wards // off, and if it be possible to divert the
water one diverts it. 3. And if the water arrives
with dead matter unawares, it is no sin for them.
4. But if no inspection of the stream and cultivated
land be made, and the water arrives with dead
matter, those people are polluted, and it is necessary
to perform the Bareshnum ceremony'2 as regards '
their
heads.

CHAPTER LXXVI.
i. The seventy-sixth subject is this, when a
woman brings forth, it is necessary that she should
not wash her head for twenty-one days, nor put her
hand again on anything, nor walk on a terrace-roof,
nor put her foot on a threshold in her habitation.
2. And after the twenty-one days, if she sees herself

in such a state that she is able to wash her head,

she washes her head. 3. And, after that, until the

coming on of the fortieth day, it is requisite to

abstain from the vicinity of a fire and anything
that is wooden 3 or earthen ;
it is also requisite to
abstain from everything of her cooking and pot-
4
boiling .
4. Afterwards, when it is
forty days, she is
1
629 has when any one
'
wishes to enter into participation of a
cultivated field, it is first
necessary to observe in every course.'
2
See Chap. XXXVI, i n.
3
La 'aj, 629 6bin; Lp has '^ftrij, 'food.'
4
B2 9 omits these thirteen words.
Z 2
34-O SAD DAR.

to wash her head, and it is proper for her to do

every kind of work.
5.
second 1 forty days it is not
Till the lapse of a

proper for her husband to make an approach to her,

for it is a great sin, and it is possible that she may
become pregnant a second time, as within a period of
2
forty days women become very quickly pregnant
.

6. And if after \htfirst forty days she sees herself

impure, unless she knows with accuracy that it has

come from the infant, it is necessary to consider if
she be menstruous.

CHAPTER LXXVII.
i. The seventy-seventh subject is this, that, when
a woman's infant is still-born, it is necessary to give
her first
something washed with ceremony and
brought with fire-ashes so that it may. make the
3
,

heart within her pure. 2. After that,/<?r three

days,
altogether improper to give her water, or any-
it is

thing in which there is water or salt. 3. And these

three days are from period to period 4 ,
in such a

1
Only B29 and the Gu^arati have *a second.'
2
629 omits these twelve words.
3
So in B 2 9, which agrees with Vend. VII, 163, but La, Lp are
'
defective. The something means
'
consecrated bull's urine, as in

Chap. LXXIV, i ; this, mingled with ashes, is prescribed as the

first thing to be tasted by the woman.
4
That is, from the given hour to the same hour on the third
day, although, from what follows, it appears that, if the given hour
were in the middle of any period of the day, the third day would
expire at the beginning of the third similar period. Whether the
three days are to be inclusive, or exclusive, of the day when the
term begins, that is, whether the term is to be nearly 48 or 72
hours, is not very clear.
 CHAPTER LXXVI, 5-LXXVIII, I. 341

1
manner duty of mid-day prayer has
that, if the
occurred, they extend till the mid-day prayer itself,
and she is to pass over one other hour and it is then
proper to swallow water. 4. After that, till the lapse
of forty days, she is to apart again, and, after-
sit

wards, to undergo the Bareshnum ceremony*.

5. On the infant's becoming a four-months' child,
whenever it is s/zY/-born it is a dead dody*, for the
reason that so long as it does not reach the fourth
month life does not come to it. 6. And if after three
months this affair occurs, one is to exercise great
caution (i'htiya^) and to insist strictly on this matter.
7. For our religion has reiterated on this matter
be polluted and do not keep himself pure,
that, if one
so long as he is living he never becomes clean from

that pollution. 8. That, if he wash his head ten

thousand times he certainly

in ceremonial ablution,
4
does not any way become pure from it 9. Because .

this pollution is not from without it is from within ;

every bone and vein and tendon and water makes ;

clean only anything that is on the skin. 10. Im-

purity which is in the bones, except through the

5
liqidd consecrated by the religious formula does not ,

otherwise become clean.

CHAPTER LXXVIII.
i. The seventy-eighth subject is this, that in every

habitation where any one departs, passing away from

1 ' 2
former, early/
Literally See Chap. XXXVI, i n.
3
And, therefore, to be treated with all the precautions necessary
in dealing with a corpse to avoid the pollution alluded to in 7-
10. Hence the necessity of careful enquiry in doubtful cases, as
recommended in 6.
4 5
B2 9 omits 8. See Chap. XXXVI, 7 n.
342 SAD BAR.

the world, it is necessary to endeavour that they

may not eat and not consecrate fresh meat/0r three
2. Because the danger is that some
1
days therein .

one else may depart, passing away; so the rela-

tions of that former person should not eat meat/0r

three days.

CHAPTER LXXIX.
i. The
seventy-ninth subject is this, that it is
necessary to make an effort that they may exercise
munificence and liberality towards the good and the
worthy. 2. For the exercise of liberality is grand,

in such manner as it is better and pleasanter, in like

manner, for the ground on which a liberal man
walks, better for the wind that blows upon a liberal
man, better for the horse on which a liberal man sits,
2
better, in like manner, for the cow and goat that a
liberal man eats, and* pleasanter for the sun and
moon and stars that shine upon a liberal man.
3. To such an extent is a liberal and munificent
man precious ('haziz), that Hormazd speaks thus
4
:

'

I have wished that I might give a recompense to

a munificent man, if it be suitable for him, but I
have not found any recompense and happiness that
are suitable for him, except a blessing.' 4. And
virtuous men and the united archangels are per-
petually uttering blessings on account of the liberal
man who maintains no refusal of his own things
to a stranger.

1
See Sis. XVII, i, 2.
2 '
629 has whose milk/ and Lp further adds 'and butter.'
8 ' 4
629 inserts better and/ Lp, 629 have 'asserts.'
 CHAPTER LXXVIII, 2-LXXX, 5. 343

5. For it isdeclared in revelation, that the creator

Hormazd spoke to Zaratust, the Spitaman, thus :

1
have created the supreme heaven of heavens for
I

the sake of any of the liberal who provide for the

worthy and give them something and gloomy hell ;

is for all those persons who give anything to the

unworthy.'
6. In like manner
declared in revelation, that
it is

there are thirty-three ways to heaven, besides that of

the souls of the liberal. 7. If the soul be of any one

else, it is not able to arrive in heaven 1 by that way.

8. Besides this happy 2 way, a soul of the liberal is
able to arrive in heaven by means of the thirty-three
ways. 9. For no one is it easier to arrive in heaven

than/i?r the liberal.

CHAPTER LXXX.
i. The eightieth subject is this, that there is a
time when thou recitest one Ashem-vohu 3 and the ,

merit of may be as much as that often. 2. There

it

is a time when thou recitest one Ashem-vohu, and

the merit of it may be as much as that of a hundred.

3. A time may be when thou
recitest one 4 and the ,

merit of it may be as much as that of a thousand.

4. A time may be when the merit of one Ashem-
vohu 5 may be as much as that of ten thousand. 5.

2
1*29 has 'besides by the one.'
1 '

629 omits in heaven.'

3
See Chap. VII, i n. The contents of this chapter are derived
from Hn. I, 11-35 (Yt. XXI, 6-15).
4
B2p adds 'Ashem-vohu.'
'
5
La omits the merit of; and 629 has 'when thou
'
recitest one
Ashem-vohu, and the merit of it/ both here and in 5.
344 SAD DAR -

A time may be when the merit of one Ashem-vohu

is as much as the value (qimat) of this world and 1

that other world 2 .

6. As Ashem-vohu whose nature 3 is as

for that
much as ten, that is when they recite it as they eat
bread. 7. That which is,
from nature, as much as
a hundred is when they recite it after eating 4 8. .

That which is so much by nature that, having turned

side over side, they recite it correctly may be a merit
of a thousand 5
.
9. That which is of the nature of
ten thousand is that which thou recitest when thou
risest up from sleep
6
. 10. And that whose nature
is as much as this world and that other world 7 is
when they recite it at the time of the dissolution of
life ; for, if he be not able to recite it himself, friends
and relations give it into his mouth. 1 1
8
If he be .

fit for hell he becomes fit for the ever-stationary, if

he be fit for the ever-stationary he becomes fit for

heaven, and if he be fit for heaven he becomes fit

9
for the supreme heaven .

CHAPTER LXXXI.
i. The eighty-first subject is this, that every duty
and good work, which requisite to perform, they it is

should accomplish while within that day, and not

postpone for the morrow.

1
So Lp, 629, Hn., but La has qismat, 'share, destiny.'
2
629 omits these four words.
3
B2p has 'value/ both here and in 7, 9, 10.
4
La has sleeping/
'

8 e
629 omits 8. La omits 9.
7 '
B29 has merely is the price of this world.'
8
Lp, B2 9 insert for/
' 9
See Pahl. Hn. I, 35 a.
 CHAPTER LXXX, 6-LXXXI, 8. 345

2. For it isdeclared in revelation, that the creator

Hormazd spoke to Zaratort thus: 'O ZaratiLst! I
have created no one better than thee in the world,
and after thee I shall likewise not create one; thou
art my chosen one, and I have made this world
3. And all
1
apparent on account of thee. these
people ('/alaiq) whom I have created, and the whole
of these monarchs who have existed and do exist,
have always maintained the hope that I should
create thee in their days, so that they should accept

(qabul kunand) the religion, and their souls should

attain to the supreme heaven.
'

4. Nevertheless I have created thee at the present

time, in the middle period ;

for it is three thousand

years from the days of Gayomard now, and from

till

now till the resurrection are the three thousand years

that remain ;
have created thee in the
therefore, I

middle. 5. For whatever is in the middle is more

precious and better and more valuable, in the same

manner as the heart is in the middle of the whole
2
body and\s unquestionably (la -^arm) very precious ,

in the same manner as the land of ^ran 3 is more

valuable than other lands, for the reason that it is
in the middle. 6. And the country of Zrran, which

is in the fourth climate (iqlim) 4 is better than other ,

places, for the reason that it is in the middle. 7.

Therefore, I have created thee in the middle, in the

manner of what is precious, and I have given thee
the apostleship, and have sent thee to a monarch, a
friend of knowledge and a friend of religion.
8.
'

Afterwards, I have sent thee, with thus much

1 2
629 omits 'all/ 629 omits these twenty-five words.
3
The Gu^arati pronunciation of Iran.
4
The middle one of the seven.
346 SAD BAR.

preciousness, to the people and the knowledge of

;

1
the good works that mankind perform in life, and
have not been able to bring to hand without trouble
(mi'hnat), I have made clear
and plain unto thee ;

and I have made thee aware of the whole of know-

ledge. 9. I have taught it* to thee in the A vesta,
in a language that no one in the world considers

plain and easy and I have told thee its interpreta-

;

tion(zand) a language that is more current

in

among mankind, and thou likewise hast more elo-

quence (fa$'h) therein.
While thou hast greatness that I have
*
10. all this

given to thee, O Zaratust! I enact a precept for

"
thee, that every good work which thou art able to
do to-day do not postpone for to-morrow, and accom-
plish with thine own hand the counsel of thine own
soul." ii. Do not be proud (^arrah) on the
score that it is still the time
of youth, and it is quite
possible to do hereafter, while thou thinkest thus
it :

"I will do it after this." 12. For there have been

many people whose remaining life was one day, and

they have been taken away in the presence of fifty
years' work 3 /
1 3. Therefore, make an effort, so that thou
mayest
not postpone to-day's duty for to-morrow. 14. Be-
cause Aharman, the evil wicked one, has intrusted
two fiends with this matter, the name of one is
Tardy (der) and the name of the other is Afterwards
(pas). 15. Both these fiends are united, and they

1
B2Q has 'the knowledge that mankind practise.'
2 '

Lp, 629 have taught the whole of knowledge/

3
It is quite uncertain whether H6rmazd's exhortation ends here,
or elsewhere.
 CHAPTER LXXXI, Q-LXXXII, 3. 347

make an and exertion 1 with man, so that his

effort
2
duty falls back behindhand 16. For, as to every .

duty and good work which comes forward, that fiend

whose name is Tardy speaks thus :
'
Thou wilt live

long, and it is possible to perform this duty at all

times;' and that fiend whose name is Afterwards

says :
'
Pass on now ;
it is
possible to perform it
afterwards.' 1 7. And these two fiends united keep
the soul away from its own duty, till the end arrives ;

all duties have fallen back behindhand, and it has to

experience regret ('hasarat) and penitence. 18. It

has no benefit through duty and good works, and
departs from this world.

CHAPTER LXXXI I.

1. The
eighty-second subject is this, that, when
thou risest up from the bed-clothes, it is necessary
to tie the sacred thread-girdle'6 again at that same

place, and it is not desirable to put forth a step

without the girdle.
2. For it is declared in revelation, that every

single step which one puts forth without the sacred

thread-girdle a Farman sin 4 and. through four
is ,

steps it becomes a Tanavar sin which would be a

weight of a thousand and two hundred dirhams
5
.

3. Therefore, it is necessary to keep watch over one-

self, as regards this sin, and to tie on the sacred
thread-girdle.

1 2
Lp has 'conflict.' 629 omits 'behindhand.'
4
3
See Chaps. X, XLVI. See Sis. I, 2, IV, 10, XI, 2.
5
The dirham being probably about 63 grains (see Dd. LIT, i n).
348 SAD DAR.

CHAPTER LXXXIII.
i. The eighty-third subject is this, that it is requi-
site to abstain from the keeping of fasts. 2. For,
in our religion, it is not proper that they should not
eat every day or anything, because it would be a sin
not to do so.

3. With us the keeping of fast is this, that we

keep from committing sin with our eyes and
fast

tongue and ears and hands and feet. 4. Some

people are striving about it, so that they may not
eat anything all day, and they practise abstinence
from eating anything. 5. For us it is also neces-
sary to make an effort, so that we may not think, or
speak, or commit any sin and it is necessary that
;

no bad action should proceed from our hands, or

tongue, or ears, or feet, which would be a sin owing
to them.
6. Since I manner, and have
have spoken in this

brought forward the fasting of the seven members

of the body, that which, in other religions, is fasting

owing to not eating is, in our religion, fasting owing

to not committing sin.

CHAPTER LXXXIV.
i. The eighty-fourth subject is this, when they
wish to sleep, it is
requisite to utter one Yatha-ahu-
vairyo and one Ashem-vohu 1 and to accomplish
,

I am
'

repentance one is to
speak thus sorrowing
:

for, and repentant and in renunciation of all that

sin which I have spoken and was imagined by

1
See Chap. VII, i n.
 CHAPTER LXXXIII, I-LXXXV, 2. 349

me, and has assailed me ;

of these actions I am in
renunciation 1 .'
2. Afterwards one and every time
is to lie down ;

that one acts in the manner

have mentioned,
that I

and wears the sacred tkread-g\r&\e on the waist

while he is equally sharing the whole of the good
works which they are performing in all the world
during that night, and he is of similar merit
2
every
single breath that he inhales and exhales is a good
work of a weight of three dirhams. 3. And when
he turns from side to side he shoidd, in like manner,
recite one Ashem-vohu 3 .

CHAPTER LXXXV.
1. The eighty-fifth subject is this, that, in
every
matter that comes forward, it is necessary to enquire
of the wise and relations, so as to have their advice,
and not to transact any business according to one's
own idea and opinion.
2. For it is declared in revelation, that the sacred

being, the good and propitious, spoke to Zaratu^t

thus: As to every business that thou wishest to
'

transact, do thou receive wisdom and knowledge

at one place with the wise who reply, and cast away
what is unconsidered, so that Aharman may not
reach it midway, and injury f^alal) may. not occur
to that business.'

1
This is the general form of a Patit or renunciation of sin.
2
B29 omits these six words.
3
See Chap. LXXX, 8. This chapter nearly corresponds to
Sis. X, 24.
350 SAD DAR.

3. manner the archangel Spendarma^ 1 at

In like ,

2
the time when her gaze passed on to Min6/ihar ,

issued to him this admonition and precept (vajlyat),

tf^said: '
O Mino/ihar!
although there be delibera-
tion in an affair, this may be no reason for it as

although a horse may be good,

3
regards the spirits ;

there may be no resource except a whip for it and ;

although one may be a wise man, there should be no

retreat on his part from having advice, so that his
business may become complete/

CHAPTER LXXXVI.
i. The eighty-sixth subject is this, that it is not
4
proper to kill a beaver ; but, if they see it in any

place, necessary to take it up and carry it to

it is

running water. 2. For, in the commentary of the

Vendida^ it is ranked 5 as a great sin for the killer*-,
and, as to every one who kills a beaver, the source
of his seed becomes exhausted.

CHAPTER LXXXVII.
i. The eighty-seventh subject is this, that, when

1
See Chap. XXXIII, 2 n.
2
Pahl. Manu^ihar (see Mkh. XXVII, 41 n). It appears from

Sis. X, 28, where a portion of this tale is quoted, that it comes

originally from the Kid*. Nask.

3
although a knife be sharp, there may be no resource
'

B2p has
except a whetstone for it/ which follows the next clause in Sis. X,
28. In the original text this change of meaning is produced by a
difference in only four words, and the author of the Sad Dar has
probably misunderstood the Pahlavi original when translating it.

4 5
Literally 'a water dog/ 629 has 'decreed.'
6
As shown by the excessive atonements prescribed in Vend. XIV,
in default of which he is said to go to hell till the resurrection.
 CHAPTER LXXXV, 3~LXXXVII, 6. 351

any one departs from the world it is necessary to

1
,

make an effort, in those three days, so that they may

2
continuously perform the ceremonial of Sr6sh and
make the fire blaze, and may recite the Avesta be- ;

cause the soul is three days in this world 3 .

2. The
fourth night it is requisite to consecrate
three sacred cakes one with a dedication to Rashn 4
;

and Artadf 5 one with a dedication

, to the spirit Ram 6
,

and one with a dedication to the righteous guardian

spirit and one is to consecrate a dress and something
;

as a righteous gift for that soul 7 .

3. It is necessary that the dress be new and of

uniform quality (^ins), and such as turban, shirt,
vest, girdle, trowsers, shoes (pa s and I)
8
and mouth- i
,

veil. Since they give those among the spirits a

4.

counterpart of those garments, therefore, whatever

is more beautiful, and more
surpassing in grandeur
for the soul in that place, is necessary where that

place is, because our fathers and mothers and the

whole of our relations are in that place. 5. And
since the souls recognise and ask after one another
in that world, they are, therefore, more joyful on
account of every one whose dress 9 and grandeur
are more surpassing. 6. In a similar manner, when

the dress is old and ragged, they are ashamed, and

exhibit heaviness of heart.

1
La omits '
from the world.'
2 3
See Mkh. II, 115 n, Sis.
XVII, 3. See Mkh. II, 114, 158.
4
See Mkh. II, 118, 119, Sis. XVII, 4.
6
Av. arjta^/, 'uprightness;' the angel whose name is given to
the twenty-sixth day of the Parsi month.
6
The angel of the upper air, often called Vae the good.
7
B2Q has 'on that cake.'
8
B2p has muzah, 'boots/ and places them last.
9
B29 inserts 'is more beautiful/
 35 2 SAD DAR.

7. They call that dress a righteous gift because

they consecrate it; and it is necessary to give it

to the priests and high-priests, as it is a righteous
on account of their position. 8. And it is
gift
suitable for them to keep it for the reason that
the souls are nearer to them ;people should also
make an effort that the dress may be stitched like
the dress of a priest.
9. The sacred beings make up the account and
reckoning for the soul when the priest recites fra-
sasti ahurahe mazdflu 1 and removes the Frasast 2
from this side to that side. 10. The soul passes

over the A^inva^ bridge when, on the fourth night,

it arrives from the world at the Kmv&d
bridge,
3
ii. First it goes to the abode of fire (atas-gah) ;

afterwards, one step reaches to the star station, the

second step reaches to the moon station, the third
step to the sun station, and with the fourth step it
reaches the A^inva^ bridge 4 and they convey it to
,

its own place.

Lp adds 'ahunahS vairy6he

1
'Glory be to Ahura-mazda/
as far asashaya n6 '

paiti-^amya^/ that is to the Ahuna-vairya

'

formula' &c. as far as may he come to us in righteousness (Yas.

'

VIII, 1-3).
2
A Frasast is a sacred cake marked on the upper side with nine
superficial cuts (in three rows of three each) made with a finger-
nail while repeating the words humat hukht huvar^t, 'well-

thought, well-spoken, well-done/ thrice, one word to each of the

nine cuts. It is placed before the consecrating priest, but to his

right, while the ordinary sacred cakes are to his left (see Haug's
Essays, pp. 396, 407, 408).
3
That is, when it leaves the vicinity of the body, after hovering
about it for three nights (see Sis. XII, 5).
4
In other accounts the soul has to pass over this bridge before
it
steps forwards to the stars and moon and sun (see Mkh. II, 123,
145, VII, 9-12, Dd. XXXIV, 3, AV. V, 2, VII-IX, i).
 CHAPTER LXXXVII, 7~LXXXIX, 3. 353

CHAPTER LXXXVII I.

i. The eighty-eighth subject is this, that, as to any

piece of wood on which they carry a corpse, or on
which they wash it, and that which may be denied
with blood and impurity, that on which menstruous
defilement, or a bare limb, is deposited by a men-

struous woman, and that on which they impale a

human being, it is necessary to avoid the whole of
these pieces of wood, and not to work with 1 them
again, because one's dress becomes impure and it ;

is not
proper to burn them. 2. It is necessary to

put them in a place where any one, who pulls them

up and stirs them, W//not bring them into the use
2

of mankind.

CHAPTER LXXXIX.
i. The eighty-ninth subject is this, that 3 Hor-
mazd keeps watch when any one, through imposition
('hilat) and unawares, eats dead matter, or gives it
toone of the good religion, or throws dead matter
upon one of the good religion. 2. While his will
and command are, that it is necessary that suck a
person should undergo the Bareshnum ceremony*, and
5
accomplish repentance before the spiritual chiefs
and high-priests. 3. So that, after that, one may
indicate to him the sin in these actions, and he may
perform the retribution which the high-priest men-
tions, in order that, owing to this, his sin may depart.

1
La has to eat on/ Lp to buy with/ 629 'to touch on/
' '

2 '
B29 has any one will not take them up and not stir them
about, so that he does not.'
3
B2 9 Ji5 insert the religion of/
,
' *
See Chap. XXXVI, i n.
6
See Chap. XLV, 7 n.

[24] A a
354 SAD DAR<

CHAPTER XC.
i. The
ninetieth subject is this, that it is not

proper that they should give anything to a sinful

1
person or one worthy of death, because it is like
that they have placed in the jaws of a destructive

serpent (a^daha). be food which

2. And, if this

he devours and they give, they pass into the com-

mitting of sin and that person who may have given
;

food to him is a participater with him. 3. In eating

food, if there\>t no danger and fear of them 2 it is not ,

desirable to give anything to them, for it would be a

great sin.

CHAPTER XCI.
1. The ninety-first subject is this, that is, in what

mode is it necessary to wash everything that becomes

polluted by dead matter ?
Gold one is to wash over once with ceremonial
2.

ablution 3 to make it dry once with dust, and to wash

it over once with water. 3. Silver (nuqrah) one is

to do twice ; copper, tin, lead, and brass articles three

times ;
steel four times ;
stone articles six times ;

turquoise, ruby (yaqut), amber, carbuncle, cornelian

('haqtq), and, like these, whatever is from a mine
(ma'hdan) are all to be washed six times in the
manner which I have
Afterwards they stated. 4.
are clean in that manner, when every single time one
washes them over with ceremonial ablution, makes

1
B29 omits these six words.
2
That is, if the sinners begging assistance be not dangerous.
8
That is, with consecrated bull's urine (see Sis. II, 112-117).
 CHAPTER XC, I-XCII, 4. 355

them dry with dust, and washes it off 1 and just like ;

this on the occasion of the other times up to three

times, or four, or six as far as whatever is ordered.
pearls two modes are ordered, but the
2
5. For
conclusion is this, that they should wash them six

times, just like stone articles. 6. The whole of

wooden and earthen ware it is requisite to throw
away. 7. All clothing of the body it is
requisite to
wash six times in the manner
have stated, that I

and, after that, to put them in a place where the sun

and moon must shine on them for six months 3 ;

after that they are fit for a menstruous woman.

CHAPTER XCII.
The
ninety-second subject is this, that it is
i.
4
necessary to properly maintain the sacred fire and
some one who will work with assiduity (kahdan) to
2. And
provide maintenance and sympathy for it.
5

the supply of its firewood is

entirely in such a manner
that they burn this year the firewood of last year 6 .

3. At midnight they make it blaze up, and put

incense upon it in such a manner that the wind
carries off its scent.

4. The demons and fiends rush away, because

there the glory of the sacred fire that we are able
is

to make a living existence in the midst of this

1
Lp, B29 add 'with water/
2
Pahl. Vend. VII, 188 gives three opinions.
3
See Pahl. Vend. VII, 36.
Compare Chap. XXXIX.
4
Literally 'the fire of Bahiram.'
5
Lp, 629, Ji5 have
'
so that some one may keep watch over it,

and isto provide proper.'

6
So that it may be quite dry, as to put anything damp into a
fire would be considered sinful (see AV. X, 6-14).
A a 2
 356 SAD DAR.

For, if no fiend and the glory of the

1
people. 5.

archangels and the day of the sacred fire had not

existed, it would not have been possible to produce
the living existence any day. 6. And, therefore, it

makes expedient that they supply a fire-attendant

it

to maintain the firewood and fire, so that a seeking

for its safety ('hafiyat) may come into operation,
and they may know a support and protection for it

that would be acceptable.

CHAPTER XCIII.
1. The ninety- third subject is this, that it is
necessary for all those of the good religion to practise
abstinence from uttering slander (^aibat) behind
2
ones back .

2. In the commentary of the Vendida^/ it states,

3
that slander is the greatest of all sins. 3. Every
one who perpetrates slander about any one is like
him who has eaten dead matter and the eating of
dead matter is a sin 4 that has likewise been men-
5
tioned, before this, in this book but the statement
is like this, while they do not indicate any punish-

ment for it in this world 6 it does not go without it

,

in that other world. 4. Therefore it is necessary for

those of the good religion to make an effort, so that
they may guard themselves from this slander.
5. In order that they may show thy soul, when 1
resigning life, the satisfaction (i^za) for the sin, it

That is, the absence of fiends. 629 has 'if the splendour/
3
Literally 'face.' 629 inserts 'the perpetration of.'
5
629, Ji5 have 'a great sin/ See Chap. LXXI.
Thereby differing from the sin of eating dead matter.
'

Lp, 629 have show at the time of/

 CHAPTER XCII, S-XCV, I. 357

states, in the commentary of the Vendida.^, as to any

one by whom slander is perpetrated, if the injured

person goes before him and begs a righteous gift

from him, and he provides a righteous gift for that
person, the sin departs from him.

CHAPTER XCIV.
The
ninety- fourth subject
1. is this, when a person
confers a benefit or kindness upon any one, it is

necessary that the latter should understand the value

of it, and lay the obligation (minnat) upon himself;
and, if he be able, he should provide a benefit to that
amount (miqdar) for \ha\.
person.
2. It is declared in revelation, that, when a person
confers a benefitupon any one, Hormazd 1 gives him
ten times as much, as an equivalent. 3. And, if the
other be not understanding 2 the justice of this, it is
related in the commentary of the Avesta in this

manner, that it is a great sin for him. 4. And

Aharman speaks 3
like this, namely :
'
That sinner is

akin to me .;
in the end he will come into my hands ;

I will not give him into the hands of any demon,

but I will inflict punishment with my own hands.'
5. And
the chief priest 4 says it is necessary for all
Zaratiutians that they keep themselves far from
this sin.

CHAPTER XCV.
i. The ninety-fifth subject is this, that it is

necessary that it be expedient for all those of the

1
Lp, B29 add 'the good and propitious/
2 3 ' '

Lp, B2Q have praising.' Lp, 629 add the accursed.'

4
Probably meaning the commentator.
358 SAD DAR.

religion to perform the salutation of

the sun 1
good
three times every day.
2. If om
performs it once, it is a good work of one
2
Tanavar if he performs it twice, it is twice as
;

much and if he performs it three times, it is thrice

;

as much. 3. And if he does not perform one

repetition, a sin of thirty stirs 3 if he does not
it is ;

perform two repetitions, it is twice as much sin and ;

if he does not perform three repetitions, it is thrice

as much sin.

4. And it is the same as this with regard to the

salutations 0/*the moon and fire
4
5. Therefore it
.

isexpedient, in the religion, for every one of the

good religion to bring the salutations into practice.

CHAPTER XCVI.
i. The ninety-sixth subject is this, when any one
departs to that other world
it is not proper for
others that they should utter an outcry, maintain

grief, and make lamentation and weeping. 2.

Because every tear that issues from the eyes be-

comes one drop of that river 5 before the .ATinva*/

1
The KMrsh6</ Nyayu- (see Chaps. VI, 2, LXVIII, 4).
2
That is, sufficient to counterbalance a Tanavar or Tanapuhar
sin (see Sis. I, 2).
3
Equivalent to an Areduj sin, or blow with a weapon (see Sis.
I, I, 2).
4
The Mah and Atash NyayLr. B2p also interpolates 'the
Mihir' NyayLr.
6 '
This river is the many tears that men shed from their eyes, as
they make lamentation and weeping for the departed. They shed
those tears unlawfully, and they swell to this river. Those who are
not able to cross over are those for whom, after their departure,
 CHAPTER XCV, 2-XCVIII, I.
359

bridge, and then the soul of that dead person re-

mains at that place it is difficult for it to make
;

a passage there, and it is not able to pass over

the K'mvdid bridge. 3. It is therefore necessary

that they recite the Avesta and celebrate the cere-

monial, so that the passage of that place may become
easy for it.

CHAPTER XCVII.
i. The
ninety-seventh subject is this, that it is
1
expedient for those of the good religion, that they
converse, according to their own ability, in the
presence of officiating priests, high-priests, spiritual
chiefs, and priests, and hearken cordially whatever to

they say. 2. And they should understand their

statements, and, during them, they should not utter
any reply or question (sual).
3. For in the commentary of the Avesta it says,
as to every one who brings altercation ('hu^at) into
(

any statement of the elders of the religion, one breaks

out his tongue, or he goes out from this world abor-
tively (muba/^ala).'

CHAPTER XCVII I.
i. The ninety-eighth subject is this, that it is

necessary for all those of the good religion, that

they learn the Avesta characters in the presence of

much lamentation and weeping were made and those who cross
;

more easily are those for whom less was made' (AV. XVI, 7-10).
1
Lp, B29 insert 'all.'
 SAD BAR.

priests and teachers, so as to read, and that no error

may continue in the Nyayises and Yasts.

2. And more expedient for priests and
it is still

teachers, that they teach the Avesta characters to all

those of the good religion 1 and if a priest, while ;

teaching, shows incompetence (taqir), it is a great

sin for him. 3. For Hormazd, the good and pro-

pitious, spoke to Zaratu^t thus: 'As to every priest

and teacher who commits a blunder in teaching 2
those of the good religion, I make him just as far
from heaven as the width of the earth V

CHAPTER XCIX.
1. The ninety-ninth subject is this, that it is not
proper for officiating priests, high-priests, spiritual
chiefs, and priests, that they teach Pahlavi to every
one.
2. For ZaraUut enquired of Hormazd thus :
'
To
whom is it proper to teach Pahlavi ?' 3. And Hor-
mazd, the good and propitious, gave a reply thus :

'
To every one who is of thy family (nasl), an offici-

ating priest, a high-priest, a spiritual chief, and every

one who is an intelligent priest. 4. 4 Besides these
that I have mentioned, if one teaches it to others 5
it is a
great sin for him; and if he has performed
many duties and good works, the end forjlim may
still be hell.'

1
B29 omits these seven words.
2
Lp, 629 insert 'the Avesta to/
3
Compare Chap. XXVIII, 3.
4 '

629 inserts it is not proper for any other person/

5 '

Lp has if there be any one of the others,it is not

proper that
cm teaches him'
 CHAPTER XCVIII, 2-C, 4. 361

CHAPTER C.

i. The hundredth subject is this, when a person

molests or smites any one who is innocent, it is a sin

of one Tanavar every day for that person, as long as
he lives 1 2. And, when he departs from this world,
.

the angel Mihir and the angel Rashn make up his

account and reckoning. 3. He is 2 full of affliction,
and experiences much regret and penitence, and has
no advantage from it 3 4. It is therefore necessary
.

to keep oneself far from this sin 4 .

1
See Sis. X, 17.
2
Lp, 629, Ji5 have 'afterwards, he remains in that place.'
3 *
Bap, Ji5 add in that place.'
*
629, Ji5 add 'and to do good to every one/ In La this

chapter was originally numbered XCIX, and Chap. XLIX was

subsequently inserted after it, and numbered C. In Lp it was num-
bered XCVIII, and occurs again as Chap. C, while Chap. XCIX
is a repetition of XLIX
(which is numbered LII in Lp). The
discrepancy in the numbering of the chapters, of one in the
case of La, and two in Lp, extends backwards as far as the
confusion mentioned in p. 311, note i, and was evidently due to
that confusion.
INDEX.
 OBSERVATIONS.

1. The references in this index are to the pages of the introduction,

and to the chapters and sections of the translations the chapters being
;

denoted by the larger ciphers.

2. Though different forms of the same name may occur in the trans-

lation only one form is usually given in the index, to which the refer-
ences to all forms are attached ; except when the forms differ so much
be widely separated in the index.
as to require to

3. Abbreviations used are: Av. for A vesta com. for commentary

;

or commentator Dr. for Doctor

; Gu^g-. for Gu^arati
;
Ha^. for ;

Ha^/okht Int. for Introduction

;
m. for mountain Mkh. for Dina-i
; ;

Mamog-i Khira^; MSS. for manuscripts; n. for foot-note; Par. for

Parsi; Per. for Persian; PI. for Pahlavi Prof, for Professor; Pz. for
;

Pazand ; rev. for revelation ; scrip, for scripture Sd. for Sad Dar ;
;

Sg. for Sikand-gumanik V^-ar Sk. for Sanskrit

;
Test, for Testament
; ;

Vd. for Vendtda^.

 INDEX.
Abali-r, man, Int. 27. Arum, land, Mkh. 27, 15 n ; Sg. 10,
Abraham, Sg. 14, 40, 42, 45, 48, 49, 68.
52, 53
; 15, 119. Arumans, Mkh. 21, 25 ; Sg. 10, 72.
Adam, Sg. 11, 70, 352, 354; 13, 15, Arzah, region, Mkh. 16, 10; 44, 12,
17, 18, 22, 24, 29, 30, 34, 37, 38, 13 n; 62, 25.
106, 118, 136, 137, 148. Asa, priest, Int. 33.
Adaraka, man, Int. 40. Asadin, priest, Int. 31, 32, 34.
Adar-baW, priest, Int. 44 Sd. 0, 6. ; Ashem-vohu, Sd. 7, i 21, i, 8-10 ; ;

Adoption, Mkh. 36, 8 37, 1 3 Sd. ; ; 35, i ;45, 9 56, 4

I 62, 9 ; ;

18, 11-19. 80, 1-10; 84, i, 3.

Aeshm, demon, Mkh. 2, 115, 117; Asho-zujt, bird, Sd. 14, 3, 8.
8, r 4 ; 27, 35, 36. Asman, day, Int. 40.
Afrasiyab, king, Mkh. 8, 29 n ;
Sd. Asmodeus, demon, Mkh. 2, 115 n.
9, 5. See Frasiyak. Aspendiyar, priest, Int. 19.
Afringan, rite, Mkh. 16, 19 n; Sd. Ajta^, angel, Sd. 87, 2 day, Int. 42.
;

13, 2, 4, 5, 7 ; 21, 2, 5 ; 37, i, 3. Asto-vida^/, demon, Mkh. 2, 115,

Aghrera^, man, Mkh. 27, 44 n ; 44, H7, 153-
35 n. Ataj Nyayu, Sd. 95, 4 n.
Ahunavar, Mkh. 27, 70. Atheists confuted, Sg. 6, 1-34.
Ahimem-vairim, Sd. 56, 4. Atur-frobag, dastur, Int. 26, 27; Sg.
Airan-ve-6, land, Mkh. 44, 17, 18, 1, 35 n; 4, 107; 5, 92 n; 9, 3;
24, 35 n; 62, 14, 15, 31, 37 n; A 10, 53, 555 11, 213.
Sd. 10, 7. Atur-pa^-i Hernia/an, Int. 27 ; Sg. 1,
A
AirU, prince, Mkh. 21, 25 27, 42. 35 n; 4, 107 n.
Albuns m., Mkh. 27, 33 n; 44, 16;
;
- i Maraspendan, Sg. 10, 70.
49, i2, 14 n, 20; 66,7; 57, 13; Atur-paJiyavand, dastur, Int. 26 ; Sg.
62, 20 n. 1,38; 4,io6; 9, 2; 10,52.
Alexander the Great, Mkh. 8, 29. Atur-patakan, land, Mkh. 44, 17 n.
Al-Mamun, Int. 27. , king, Sg. 10, 70 ; Sd.
Amalshah, man, Int. 32. 52, in; planet, Mkh. 49, 12 n.
Amerodaaf, angel, Mkh. 2, 34; 16, */, man, Int. 25; Sg,
56, 65 n; 62, 42 n; Sd. 21, 10, 1, 35-
ii ; 41, 17. Aurva^/-aspa, king, Mkh. 27, 64 n.
Amul, town, Mkh. 27, 44 n. Ai;an, month, Int. 18.
AnamV, planet, Mkh. 62, 13 n. A^aush, demon, Sg. 4, 53.
Andreas, Dr., Int. 18 Mkh. n. ; Avesta, Mkh. 1, 27 ; 16, 15 ; Sd. 14,
Anoshak-ruban, man, Int. 18. 3 ; 28, i, 3, 4 43, 4 ; ; 50, 5 ;

Anquetil Duperron, Int. 21, 22, 24, 81, 9 ; 87, i ; 96, 3 ; 97, 3 I

3, 45- 98, i, 2.
Antares, star, Mkh. 62, 13 n. Az-i Dahak, king, Mkh. 8, 27 n,
Aral sea, Mkh. 44, 14 n, 15 n. 29 n; 27, 34, 39 Sd. 52, i J
n.
Ardashir, man, Int. 44. See Dahak.
Ardibahijt, angel, Sd. 11, 5. Azo, demon, Mkh. 8, 15.
Ardvisura, angel, Mkh. 36, 10 n.
Areduj sin, Sd. 95, 3 n. Bagh nask, Mkh. 32, 2 n.

Arezura, demon, Mkh. 27, 15 Sd. ; Bahman, angel, Sd. 14, 8 ; month,
52, i n m., Mkh. 6, 2 n.
;
Int. 32, 34 ; priest, Int. 44. See
Armenia, Mkh. 44, 1
3 n. Vohuman.
3 66 PAHLAVI TEXTS.

Bahmanji, priest, Int. 34. Dimavand m., Mkh. 27, 39 n, 44 n;

Bahman Yajt, book, Int. 18. 62, 20.
Bahrain, day, Sd. 53, 3 ; priest, Int. Dina-i Mamog-i Khira^, age, Int.
21. 1 6, 17; described, Int. 15-17;

Bareshnum, rite, Sd. 30, 1-4, 7, 8 ; MSS., Int. 18-24.

75,45 77, 89, 2.
4 ; Dinkan/, book, Int. 18, 26, 27 ;

Baresom, see Sacred twigs. Mkh. 16, 15 n; Sg. 1, 21 n,

Bengal, Mkh. 44, ^n. 35 n; 4, 107; 5, 92; 9, i, 4 ;
Bevarasp, title, Mkh. 8, 29; 27, 34, 10, 53 n, 57; 12, i.
35, 39- Dog's gaze, Sd. 70, 2, 7, 8.
Bhr*gu-ka//a, town, Int. 40. Du-ako, land, Mkh. 27, 44.
Buddhist, Sg. 6, 2 n. Dughdhova, woman, Sd. 40, 4.
Bundahi/, book, Int. 18, 29. Dvazdah-homast, Sd. 66, 1-3.
Burial of corpses, Mkh. 6, 2 n, 9.
Burnouf Collection, Int. 22, 34. Eating chatteringly, Sd. 21, 4, 6.
Bushasp, fiend, Mkh. 16, 57 n. Eclipses, Sg. 4, 46 n.
Edalji, priest, Int. 34.
Canzaca, Mkh. 27, 44 n. Eran, land, Sd. 81, 5, 6. See tran.
Caspian sea, Mkh. 27, 20 n, 44 n ; JTran-shah, priest, Int. 37, 41, 44,
44, I4n-i6 n. 45 5 Sd. 0, 6.
Ceremonial, Mkh. 1, 56; 4, 6 23, ; .Eran-v^, land, see Airan-ve^o.
35, 36, 41 31, 5; 52, 2, 5 ; ; Eve, woman, Sg. 13, 15, 22, 35~37,
62, 34, 36 Sd. 13, 2, 5
5 19, ; 41, 106.
i; 37, i; 41,7-2o; 87, i. Ever-stationary, Mkh. 7, 3, 7, 18,
Ceremonies, Mkh. 2, 64 5, 9, 13 ; ; 19; 12, 14.
Sd. 47, i, 3.
Ch in Oriental words is printed K. Faramruz, priest, Int. 24.
China, Mkh. 44, i3n. Farman Sd. 82, 2.
sin,
Christianity, Sg. 15, 4. Farukh-za^, priest, Int. 26, 27 Sg. ;

Christians, Int. 25 ; Sg. 15, i. 4, 107 9, 3 ; 10, 55.

;

Comets, Sg. 4, 47 n. Fomalhaut, star, Mkh. 49, 12 n.

Constantly-beneficial treasury, Sd. Four-legged demons, Sg. 16, 15.
64, 9 .
Frada^afsh, region, Mkh. 16, 10.
Frasast, cake, Sd. 87, 9.
Dadar bin Dad-dukht, man, Mkh. Frasiyak, king, Mkh. 8, 29 ; 27, 34,
2, nsn. 35, 44, 60; Sd. 52, i n. See
Dahak, king, Mkh. 57, 25 62, 20 n ; ; Afrasiyab.
Sd. 9, 5 62, 5. See As.
; Fravardin, month, Sd. 52, i, 2.
Dai, month, Int. 42. Frazuto, demon, Mkh. 2, 115.
Damda^ nask, Sd. 18, 3 n. FreWun, king, Mkh. 8, 27; 27, 38;
Darab, priest, Int. 24, 42. 57, 2 1 ; Sd, 52, i n priest, ;

Darabji, dastur, Int. 21. Int. 33.

Darashah, man, Int. 23. Free will, Sg. 15, 77-90.
Darmesteter, Prof. J., Mkh. 1, 7 n ;
Future existence, Mkh. 2, 95, 193 ;

27, 50 n. 27, 36, 53, 63 ; 37, n ; 57, 7,

Demi-demon, Mkh. 42, 5, 12-16. -31; 62, 7; 63, 6n; Sg. 16, 50.
Demi-man, Mkh. 42, 5, 10-11.
Demon-worship, Mkh. 2, 93, 131, Gabriel, angel, Sg. 15, 8, 9.
172; 36, 19. Gadman-piru-, man, Int. 19.
Demon-worshippers, Mkh. 27, 20 n. Gadug (brigand), Sg. 4, 10, 25, 29,
Depository for the dead, Mkh. 6, 37, 47; 9, 17.
2 n; 27, 33 n. Gah (place in heaven), Sd. 5, 7.
Der, fiend, Sd. 81, 14, 1 6. Gandarep, demon, Mkh. 27, 50;
Design in the creation, Sg. 5, 46-91. Sd. 52, i n.
Dharpal, priest, Int. 32 n. Gang-ako, Mkh. 27, 44 n.
Dhaval, priest, Int. 20, 24, 31, 33, 42. Garden of paradise, Sg. 11, 62, 66,
 INDEX. 367

75, 79) 352; 13, 16, 17, 19, 21, Homast, Sd. 41, 7 n.
29, 37, 121, 130, 136, 141, 142; Horn-juice, Sd. 24, i, 2.
14, 43, 47, 48. Hormazd, day, Int. 34.
Gathas, Mkh. 2, 11411, 15911. baz, Sd. 55, i.
Gavah, man, Sd. 62, 5.
- yajt, Sd. 43, 7.
Gayomar^, man, Int. 25 Mkh. 27, 2, ; Hormazyar, priest, Int. 24, 32 n, 42.
14 57, 20
;
Sd. 52, i n; 81, 4. ; Horvada^, angel, Mkh. 2, 34 16, 56. ;

Geiger, Dr., Mkh. 62, 13 n. See Khurda*/.

Geti-kharW, rite, Sd. 5, 3, 4, 6, 7 n, H6shang, king, Mkh. 27, 2, 19 Sd. ;

8, 10, ii. 52, i n.

Gilan, land, Mkh. 27, 44 n. Hoshangji Jamaspji, dastur, Int. 31,
GOgojasp, com., Sd. 67, 8 n. 33, 34, 36; Mkh. 14, i n.
Gokarn, tree, Mkh. 62, 28 n, 30 n, Hukhshathrotemai, Sd. 56, 4.
37 n. Humatanam, Sd. 56, 4.
Gopaitoshah, chief, Mkh. 44, 35; Hush, elixir, Mkh. 2, 152 n.
62,8,31. HusheVar, apostle, Mkh. 2, 95 ; Sd.
Grades in heaven, Mkh. 2, 145, 146 ; 52, i n.
7,9-12; 57, 13. HusheVar-mah, apostle, Mkh. 2, 95.
in hell, Mkh. 2, 182, 183; 7, 20,21.
Greeks, Sg. 10, 72 n. Idols, Mkh. 2, 93, 95 ; 36, u.
Griffon bird, Mkh. 62, 10, 37. Mkh. 2, 95; 6, 7
Idol-temples, ; 27,
Guardian spirits, Mkh. 16, 19 n; 61.
27,i7 ; 40,3o; 49, 15,22,23; Inward prayer, Mkh. 2, 33 n Sd. ;

57, 13; 62, 23, 29; Sg. 5, 87; 7, 6, 7; 21, 2, 7, ii, 12 50, 5.
;

8, 60 n; Sd. 6, 2; 37, T, 9; Iran, land, Mkh. 27, 44; 57, 16 ;

87,2. Sg. 10, 74. See Eran.
Guise, Dr. Samuel, Int. 21. franians, Mkh.
21, 25.
Gujasp fire, Sd. 11, 4. fran-shah, see .Eran-shah.
Giutasp, king, Mkh. 13, i4n. See
Isaac, Int. 28 ; Sg. 14, 42, 48, 49,
Kai-Vijtasp and Vijtasp. Isfendiyar, prince, Sg. 10, 67 n.
man, Int. 44.
Ispahan, town, Int. 26 ; Sg. 2, 2 n ;

Sd. 62, 5.
Gadangoi, Mkh. 2, 69 n; 15, 20 n; Israelites, Sg. 14, 19, 20, 30.
Sd. 22, 1-3.
Itha-a^-yazamaide, Sd. 21, i, 8.
Gaya, man, Int. 40.

Hadesa namu, book, Int. J insome words is printed G.

32n.
Hadhayoj, ox, Mkh. 2, 152 n. Jam, see Yim.
Ha^/okht nask, Int. 17, 38; Sd. 22, Jamasp, dastur, Int. 33.
3, 4 40, 4.
5
Jamaspji Minochiharji, dastur, Int.
Kama asho, Sd. 10, 7. 37, 42 ;
Sd. 0, 6 n.
Sd. 10, Jamshe*/, king, Sd. 10, 3. See
7.
Hama^zor, Yimshe^.
Ham^arapadam, priest, Int. 24. -
Harmm lake, Mkh. 27, 44 n. dastur, Int. 33, 34.
Haptok-ring, stars, Mkh. 49, 15, Jerusalem, Mkh. 27, 67 Sg. 15, 5. ;

19-21 ; Sg. 4/29, 32, 33. Jews, Int. 25; Mkh. 27, 67; Sg.
Haug, Prof., Int. 15, 16, 35. 13, 14; 15, 5, 32, 44, 76, 117,
Heniu/, priest, Int. 27 ; Sg. 1, 35 n ;
130, 141, 142.
4, 107 n. Judaism, Sg. 15, 2.

Hindus, Int. 19 Sg. 10, 44, 68 ;

;
Jupiter, planet, Mkh. 49, 12 n; Sg.
52, i n. 4, 3, 33, 4i.
^ ^Sd.

Hiraka, man, Int. 40.

Holy Ghost, Sg. 15, 8, 18. Kabul, town, Mkh. 27, 44 n.
Holy water, Mkh. 5, 13 62, 34-36. ; Kai-Gujtasp, king, Sg. 10, 64, 65.
Horn, Mkh. 2, 152 n; 57, 28; 62,
- Kava</, king, Mkh, 27, 45-
7, 28 Sd. 24, 2.
; Khusro, dastur, Int. 35.
3 68
PAHLAVI TEXTS.

KaJ-Khusr6i, king, Mkh. 2, 95 27, ; LSrasp, see Kai-L6harasp.

58, 59 57, 7 Sd. 52, i n.
5 5 Lord, the, Sg.13, 18, 29, 31, 35, 68,
L6harasp, Mkh. 27, 64 ; Sd. 52, 7, 72, 75, 81-83, 85-87, 109 ;
i n. 14, 5,23,40,45,47,49, 53, 77, 86.
Qubad, priest, Int. 24, 42. Lord's prayer, Sg. 15, 148, 149.
Spend-dH prince, Sg. 10, 67.
Us, king, Mkh. 2, 95 n ; 8, 27 ;
Mah Nya-yb, Sd. 6, 2 ; 95, 4 n.

27, 54; 57, 2i. MahmaV, man, Int. 26

Sg. 2, 2. ;

Vutasp, king, Mkh. 27, 67 ;

Sd. Mahrkujo, demon, Mkh. 27, 28 n.
52, i n. See Vutasp. Mah-vindaV, man, Int. 19.
Kaka, priest, Int. 31, 32, 34. Mahyar, man, Int. 21.
Kamak, bird, Mkh. 27, 50. Maidhyo-zarm butter, Mkh. 2,
Kamdin, priest, Int. 32 n. ^
152 n, 156.
Kangdes, land, Mkh. 27, 58, 62 ; Mainog, reading of, Int. 15, 16.

62, 2, 13; Sd. 10, 7; 52, i n. Mainyo-i Khard, Int. 20-22 ;

Mkh.
Kanhaksha, man, Int. 39, 40. On.
Kansai sea, Mkh. 27, 44. Malik-shah, priest, Int. 37, 45 ;
Sd.
KaptW, wolf, Mkh. 27, 50. 0, 6 n.
Kar fish, Mkh. 62, 9, 30. Malkos, Mkh. 27, 28 ;
Sd. 9, 5.

Karript, bird, Mkh. 61, 9 n. Maekshah, Int. 32 n.

Ka^mir, land, Sd. 10, 7. Mani, man, Sg. 16, i, 2, 4.

Kavulistan, Mkh. 62, 20 n. Manichaeans, Int. 25, 28 Mkh. ;

Kayans, Mkh. 27, 48 ; Sg. 10, 69. 36, i6n; Sg. 10, 59 16,2- 5

K^m-na-mazda, Sd. 35, 2 ; 50, 5 ; Manuscripts described, Av.-Per.-

74, 2. Gu^., Int. 39-41 PI., Int. i3, ;

Keresasp, hero, Mkh. 27, 49 n, 50 n, 19, 20, 28; Pl.-Pz., Int. 3^;
63 n. Pl.-Pz.-Sk., Int. 30; Pl.-Pz.-
Khurasan, land, Int. 37. Sk.-Per., Int. 29; Pl.-Per., Int.
KhurdaJ, angel, Sd. 21, 10, 41, n ; 29 ; Par.-Per., Int. 22, 23 ; Pz.,
16; 52, 3; day, Sd. 52, i, 2. Int. 35; Pz.-Gu^., Int. 22, 35;
See Horvada^. Pz.-Sk., Int. 20-22, 31-35;
Khurda^-sal, Sd. 52, i n. Per. prose, Int. 41-45 ; Per.
KhursheV Nyaylr, Sd. 6, 2 ; 68, 4 ; verse, Int. 23, 24.
95, i n. Manuj^ihar, king, Mkh. 8, 29 n;
Khurshedji Jamshedji,dastur, Int. 33. 27, 41, 44 n; Sd. 52, in;
Khusro (Parvez), Sd. 52, i n. 85,3-
Khusroi-shah, priest, Int. 19. Maraspend, angel, Mkh. 2, 34 n ;

Khvaniras, region, Mkh. 27, 40 44, ; priest, Sg. 10, 70 ;

Sd. 0, 6.

13 n; 62, 31. Marian -farukh, man, Int. 25, 27, 28 ;

Kirman, town, Int. 37. Sg. 1, 35- .

Kuni, demon, Sg. 16, 13, 16, 18, 19, Mard-shah, priest, Int. 37 n, 45 ;

Sd. 0, 6 n.
ATangashah, man, Int. 32. Mars, planet, Mkh. 49, 15 n ; Sg.4,
Ke&ast lake, Mkh. 2, 95 ;27, 61. 30, 4-
^3
KMrast nask, Int. 17 ;
Mkh. 21, 25 n. Marzuban, man, Int. 23.
Kiharw, bird, Mkh. 61, 9. Mas'audi,Mkh. 36, 16 n.
A'mamro.r, bird, Mkh. 61, 9 n ; 62, Mashya, man, Mkh. 27, 2 n ;
Sd.
n, 40. 52, i n.
Kinvad bridge, Mkh. 2, 115, 162; Mashyoi, woman, Sd. 52, i n.
21, 19 n; 40, 31; 41, 12; 57, Mazendar, land, Mkh. 27, 20, 40.
13; Sd. 1, 4 6, i, 6; 18, 6, ; Mazendarans, Sg. 14, 29 ; 16, 14,
15, 18; 31, 55 36, 5, 6; 37, 28, 29, 31, 32, 36.
8; 42, 4 45, 10; 54, i; 58,
; Medyomah, dastur, Int. 37.
5 ; 63, ii ; 87, 10, n; 98, 2. Menstruous woman, Sd. 11, i ; 16,
4 ; 41, !-2 3 ; 66, i; 68, 1-14;
Lakhmidar, priest, Int. 32 n. 91,7.
 INDEX. 369

Mercury, planet, Mkh. 49, 5 n ; Sg. Old Testament, Sg. 13, i n.

4, 30, 36, 42. Orion, Sg. 4, 29 n.
Mesopotamia, Mkh. 44, 13 n. Oxus river, Mkh. 27, 44 n.
Messiah, Sg. 15, 18, 25, 26, 31, 74,
76, 97, 108, 109. Padama, man, Int. 21, 39, 40.
Mihir, angel, Sd. 1, 4 18, 16 ; ; 100, Pa^ashkhvargar m., Mkh. 27, 44.
2. See Mitro. Pahlavi, Sd. 99, i, 2.
Mihir-dru^, Sd. 25, 3-5. Pahlavi Farhang, Int. 15.
Mihrbanji, man, Int. 23. Palhan, priest, Int. 21.
Mihrvan, man, Int. 21. Pandnamak-i Buzurg Mihir, book,
Minokhirad, Int. 23; abridged, Mkh. 13, ion.
Int. 24, 25. Parable of the gardener and his
Milokht, demon, Mkh. 19, 6 n. snares, Sg. 4, 63-80.
Mitro, angel, Mkh. 2, 118; 8, 15 ; Pars, district, Mkh. 62, 1 5 n ; Sg.
12, 5 n 53, 4, 8
; sun, Sg. 4, ; 5, 18.
39. See Mihir. Pas, fiend, Sd. 81, 14, 16.
Mitro-aiyyar, man, Int. 26 ; Sg. 2, 2 ; Paul, apostle, Sg. 15, 91.
9, 4 n. Pazag nask, Int. 17 ; Mkh. 16, 150.
Mitro-apan, man, Int. 18. Pehmo, wolf, Mkh. 27, 50.
Modes of acquiring knowledge, Sg. Persian Gulf, Mkh. 44, 14 n.
5, 10-45. . Pejandas plain, Mkh. 62, 20.
Mordtmann, Dr. A.D., Int. 17. Pes-daJ, title, Mkh. 27, 2, 19.
Moses, Sg. 13, 3 5 15, 152, 154- Peshyotanu, priest, Sd. 52, i n.
Mourning for the dead, Mkh. 6, 13 ; Poley, Mr., Int. 29.
Sd. 96, 1-3. Pourushaspa, man, Sd. 40, 4.
Muhammadanism, Int. 16, 26 ; Mkh. Pregnant woman, Sd. 16, i 17, ;
2 ;

1, 18 n. 70, 5 ; 76, 5.
Muhammadans, Int. 25. Primitive faith, Mkh. 44, 33 ; Sg.
Mulla Behzad Rustam, Int. 37. 5, 93.
- Rustam Isfendiyar, Int. 37. Pujt-i Vijtaspan, Mkh. 62, 20 n.
Miiller, Prof. M. J., Int. 29, 30. Putik sea, Mkh, 44, 14, 15.
Prof. Max, Int. 29.
MuVpar, fiend, Sg. 4, 47 n, 48 n. Qavamu-d-din, priest, Int. 24, 42. .

Mutazalik sect, Int. 26 Sg. 11, 2 80. ; Quotations from Av., Mkh. 28-32.
1,
Gathas, Mkh. 2, 159 ; Sd. 14, 3.
Naga-ma</ala, district, Int. 21, 32. good religion, Sd. 8, 2 ; 32, 5.
Naremahan, man, Int. 19. Ha^., Sd. 40, 4.
Nariman, title, Sd. 9, 5 52, i n. ;
New Test., Sg. 11, 209 n ; 14,
Nasrmt, fiend, Sd. 35, 2 36, 7. ; 39 n; 15, 6 n, 8 n, 44 n, 46 n,
Nausari, town, Int. 32 n, 33. 59 n, 61 n, 72 n, 92 n, 94 n,
NavazuV, rite, Sd.5,i, 3,6,8,10; 55, i. 96 n, 98 n, 102 n, 104 n, 109 n,
Neryosang, priest, Int. 19-22, 24, in n, 113 n, n8n, 121 n, 124 n,
31, 33, 35, 42 his Sk. int., Int.
;
128 n, 129 n, 132 n-i34 n, 141 n,
20, 22, 30, 33, 34, 39. 142 n, 144 n, 146 n, 149 n, 153 n.
Next-of-kin marriage, Mkh. 4, 4 ;
Old Test., Mkh. 7, 31 n ; Sg.
36, 7 37,i2.
; 11, 39 n, 64 n, 67 n, 71 n, 72 n,
NihaVum nask, Sd. 18, 3 n ; 20, i n. 75 n, 83 n, 84 n; 13, 711, 9 n,
demon, Mkh. 2, 115.
Nizijto, ii n, 13 n, 14 n, 17 n, 20 n,
Nonabar, rite, Sd. 5, i n. 22 n, 24 n, 25 n, 28 n, 30 n,
Norris, Mr., Int. 29. 33 n, 34 n, 36 n, 37 n, 40 n,
Noxious creatures, Mkh. 5, 8 ; 6, 4 1 n, 45 n, 47 n, 101 n 14, 5 n,;

10 ; 62, 35,36; Sg. 3, 21 ; 4, 7 n, 12 n-i7 n, 20 n, 23 n, 24 n,

17, 18, 21, 22, 55; 5, 79 ; Sd. 26 n, 29 n, 30 n, 33 n, 34 n.
43, i-io. PI. Ha^./Sd. 22, 3.

NyayLres, Mkh. 53, 8 n; Sd. 59, i, PI. scrip., Sd. 28, 4 ; 94, 3 ;

2; 74, 3 , 4 ; 98, i. 97,3-

[24] B b
370 PAHLAVI TEXTS.

Quotations from PI. Vd., Sd. 12, 3 ; Sacred feast, Sd. 13, 2, 4, 5, 7 ; 21,
56, 2 ; 66, 2 ; 67, 3-6 70, 8 ; ; 2, 5 ; 37, i, 3.
71, 2 86, 2 ; 93, 2, 5.
; fire, Mkh. 36, 9 n ; 53, 5 n ;
Sd.
Qur'an, Sg. 11, 5 n, 59 n, 39, 1-5 ; 92, 1-6.
248 n, 271 n. shirt,Mkh. 2, 35 n.
rev., Mkh. 1, 46-50 ; 13, 9, thread-girdle, Mkh. 2, 35 n; Sd.
10 ; 21, 25, 26, 29; Sd. 1, 6; 10,i-8, 15; 46,i-3; 82, 1-3 ;

2, 3, 45 3, 2, 3; 4, 3-1 1 ; 5, 84,2.
3,6; 9, 5 ; 11,5,6; 13, 3 5 16, twigs, Mkh. 57, 28 ;
Sd. 68, 14.
3 ; 18, 3 ; 20, i ; 21, 6 ; 25, 6, Sad Dar, long-metre, Int. 37 ; Sd.
7 ; 27, 4 28, 3 29, 3 ; 31, 4 5
I I 0, 6n.
39, 3 5 47, 2 52, 2 ; 61, 4 ; ; metrical, Int. 37, 43-45 ; Sd.
62, 5 ; 64, 2 ; 65, 5 5 66, 3 ; 0, 6n.
72,2; 79,5,6; 81,2-12; 82, prose, Sd. 0, 6n; age, Int.
2; 85, 2 94,2. ; 37-39, 44, 455 described, Int.
Vd., Mkh. 44, 19-24 57, 24- ; 36-39; MSS., Int. 39-45.
29; Sd.14,3. Sad Darband-i Hush, book, Int. 45 ;

other sources, Mkh. 2, 49, 66- Sd. 5, 7 n.

90, 95; 57, 30-32. Sahm, hero, Mkh. 27, 4 9 J 62, 4,
20, 23; Sd. 9, 5; 52, i n.
Salm, prince, Mkh. 27, 43.
Ram, angel, Sd. 87, 2.
Sang-an, town, Int. 22, 24, 42.
Rama, priest, Int. 39, 40. Sasanian nobles, Mkh. 1, 7 n.
Ramyar, priest, Int. 32 n.
Sataves, star, Mkh. 49, 1 1 n ; 62,
Rapithwin, rite, Sd. 6, 2.
13; Sg. 4, 29, 35.
Rashnu, angel, Mkh. 2, 118, 119,
Saturn, planet, Sg. 4, 30, 32, 41.
163; 8, 15 n; 22, 6 n; Sd. 1,
Savah, region, Mkh. 16, 10 44, 1 3 ; ;
4; 18, 16; 58, 5; 87, 2; 100, 2.
62, 25.
Ravar, town, Int. 23.
Season-festivals, Mkh. 4, 5 ; 57, 13 ;
Regulus, star, Sg. 4, 29 n.
Sd. 6, 2.
Renovation of the universe, Mkh.
Se-, fiend, Sd. 32, 5.
21, 23, 26; 27, 17; 57, 6, 31;
Seno muruv, see Griffon bird.
Sg.l, 28; 4, ii.
Renunciation of sin, Mkh. 52, 3, 16, Shahnamah, Mkh. 8, 27 n, 29 n ; 27,
45 n; Sd. 9, 5 n.
17; 53, 8; Sd. 45, i, 2,5-11; 2i^n,
Shahpur, king, Sg. 10, 70.
84,i.
Mkh. Shahrivar, day, Int. 32 ; month,
Resurrection, 2, 95, 193 ; 21,
Int. 40.
ion; 27, 36, 53 ; 37, n; 57,
Shatro-aiyyar, man, Int. 18, 19, 21.
7, 31 ; 62, 28 n; 63, 6n;
Sg.
Sd. 1, 3; Shatvairo, day, Int. 18.
14, 39; 15, 40-42;
62, 4; 81, 4 .
Simurgh, see Griffon bird.
Sindh, land, Int. 23.
Rivayat, PI., Mkh. 27, 15 n.
Sirius, star, Mkh. 49, sn; Sg. 4,
Per., Mkh. 27, 33n, son; Sd.
53 n.
52, i n.
River of tears, Sd. 96, 2. Sirozah, rite, Sd. 5, i n.
Sistan, land, Mkh. 27, 44 n.
Romer, Mr. J., Int. 29, 39, 41.
Siyavakhsh, prince, Mkh. 2, 95 n ;
Roshan, com., Int. 26, 27; Sg. 1,
35 n; 10, 54; Int. 26; 27, 55, 57 ; dastur, Int. 37.
priest,
Son of God, Sg. 15, 25-28.
Sg.10,535 H,2i3.
Rustam, man, Int. 18, 44. Sophistry answered, Sg. 6, 35-45.
Soshans, apostle, Mkh. 2, 95 27, ;

63; 57, 7; Sd. 52, in.

Sabbath, Sg. 13, 14. Spahan, town, Sg. 2, 2,
Sachau, Prof., Int. 23 Mkh. 27,67 n. ; Spend nask, Sd. 4, 3 n 16, 3 n 18, ; ;

Sacred cake, Mkh. 16, 17 ; Sd. 12, 3".

5 5 13, 2, 4, 5, 7 ; 21, 7 ; 37, i, Spendarma^, angel, Sd. 33, 2 ; 44,
3; 52, i, 3; 55, i. i 65, 5 85, 3.
; ;
 INDEX. 37*

Spenzagar, demon, Sg. 4, 52. TOr,A land, Mkh. 27, 34.

Spiegel, Prof., Int. 24. Turanians, Mkh. 21, 25.
Spirit of wisdom, described, Int. 16. Tur-i Bra^ar-vakhsh, man, Sd. 9, 5.
Spitaman, see Zaratujt. Two-legged demons, Sg. 16, 15.
Srosh, angel, Mkh.
2, 115, 118, 124,
141, 143, 162; 8, 14; 27, 33"; Ukhshya^-ereta, apostle, Mkh. 2,
44,35; 62,5,25; Sg.8,i 2 8n; 95 n.
Sd.21, 10 47, i, 3; 58, 4 ,7, ; nemangh, apostle, Mkh. 2, 95 n.
8 87, i
; day, Int. 33.
;
'Uman gulf, Mkh. 62, 13 n.
bas, Sd. 14, 2, 4-6. Unnatural intercourse, Mkh. 8, 10;
yajt, Sd. 5, i n. 36, 4, 5 ; Sd. 9, i, 4, 5.
Srovar, snake, Mkh. 27, 50 ;
Sd. Ursa Major, Mkh. 49, 15.
9,5- Urumiyah lake, Mkh. 2, 95 n.
Stars of various L germs, Mkh. 49,
7-1 1. Va^/akan, title, Mkh. 57, 25.
SiWkar nask, Mkh. 44, 35 n. Vae the bad, demon, Mkh. 2, 115 ;
Sultan Mu^affar-shah, Int. 32. 47, 8.
Supreme heaven, Mkh. 7, n; 57, the good, angel, Mkh. 2, 115;
9, 13; Sd. 79, 5; 80, n. Sd. 87, 2 n.
Syriac, Int. 28 ; Sg. 14, 42 n. Vaekereta, town, Mkh. 27, 44 n.
Va.g, see Inward prayer.
Sikand-gumanik Vi^ar, Sg. 1, 38 ; Vahram, angel, Mkh. 2, 115; 36,
age, Int. 26, 27 ; described, Int. 9 53, 5
; planet, Mkh. 49,
;

25-28 ; MSS., Int. 28-36. 15 n.

i
Varg-avand, king, Sd. 52, i n.
Takhmorup, Mkh. 27, 21, 33 n; Vanand, star, Mkh. 49, 12; Sg. 4,
Sd. 52, i n. 29, 34.
Talmud, Sg. 14, 36 n, 50 n. Vardast, dastur, Int. 37.
Tanavar good work, Sd. 12, 9 ;
Varkash sea, Mkh. 44, 15 ; 62, 26,
95, 2. 28.
- sin,Sd. 41, 4 48, 2 50, 5 ; ; J
Vazijt fire, Sg. 4, 53.
56, 3 ; 66, 3 68, 1-3 74, 5 ; ; ; Vega, star, Mkh. 62, 13 n.
82, 2; 100, i. Ve^an, priest, Int. 19.
Taparistan, Mkh. 27, 44 n. Venus, planet, Mkh. 62, 1 3 n ; Sg.
Tehmuras Dinshawji, priest, Int. 18. 4, 30, 35, 42.
Three-legged ass, Mkh. 62,6, 26, 27. Vida^afsh, region,
Mkh. 16, 10.
Three-nights' punishment, Mkh. 21, Vikaji, priest, Int. 22.
10. Vir6<^ religion, Sg. 4, i.
Thrita, hero, Mkh. 27, 49 n. Vispara*/, Sd. 5, i n.
Time, personified, Mkh. 27, 10; Vijtasp, king,Mkh. 13, 14 27, 2, ;

Sg. 16, 31, 79, 80 ; unlimited, 68; 57, 20, 21 Sd. 52, in.
;

Mkh. 8, 8, 9, 15; Sg. 6, 6. See Kai-Vutasp.

Tir, plane.t, Mkh. 49, 5 n. Vivangha, man, Mkh. 27, 24.
Tijtar, Mkh. 49, 5, 6, ion-i2n; Vizaresh, demon, Mkh. 2, 161, 164,
62, 41, 42; Sg. 4, 29, 36, 52. 166.
Tijtar-yar, priest, Int. 44 ; Sd. 0, 6. Vohu-fryan fire, Mkh. 16, 39 n.
Tobit, Mkh. 2, nsn. Vohuman, angel, Sg. 8, 128, 129;
Treasurers for the soul, Sg. 4, 92- Sd. 14, 8n; month, Int. 33.
96. See Bahman.
Tree of knowledge, Sg. 13, 19, 22, Vorubaivt, region, Mkh. 16, 10.
33, 122, 126, 132, 138, 139, V6ru,-arjt, region, Mkh. 16, 10.
143, 146.
Tree opposed to harm, Mkh. 62, Wednesday, Sg. 13, 101.
37, 41- Westergaard, Prof., Int. 18.
Trinity, Sg. 15, 46-62. Wilson, Prof. H. H., Int. 29.
Tug-, prince, Mkh. 27, 43. Windischmann, Mkh. 27, 15 n.

B b 2
372 PAHLAVI TEXTS.

Wisdom, acquired, Mkh. 1, 49 n. Za^-sparam, Int. 27.

innate, Mkh. 1, 49 n ; 2, 195; Zand, Sd. 81, 9.
57,5- Zandik, Int. 27; Mkh. 36, i6n.
Zarafran river, Mkh. 44, i7n.
Yajt, Sd. 12, 5 I98, i. Zarah lake, Mkh. 27, 44 n.
Yatha-ahu-vairyo formula, Sd. 7, i ; Zaratujt, apostle, Mkh. 2, 95 n 57, ;

14, 2, 3, 5, 6 ; 21, 9 24, 2 ;; 20, 24, 26; Sg. 10, 63, 64; 11,
2 5 6n; Sd. 1, 2, 3 4
30, 2; 56, 4 ; 84, i. ; 4, 3, ; 9,
Yazad-yar, priest, Int. 22, 41, 44, 5; 10, 15; 52, in; 61, 2;
455 Sd.0,6. 65, 9, 10 ; 67, 55 81, 2, 10;
Yazd, town, Int. 23. 85, 2 98, 3 99, 2 the Spit-
; ; ;

Yim, king, Mkh. 8, 27 ; 27, 33 n ; aman, Mkh. 1, 10; 13, 15; Sd.
57, 2 1 ; Sd. 52, i n ; his enclo- 0, 12; 10, 12; 16, 3; 25, 6;
sure, Mkh. 27, 27, 29 61, 9n;; 79, 5; supreme, Sg. 1, 18.
62,3,155 Sd.10, 7. priest, Int. 32 n.
Yimakan m., Mkh. 62, 15 n. i
Atur-frobagan, Int. 27 ; Sg. 10,
YimsheV, king, Mkh. 27, 24. See 53".
JamsheV. Zargar, prince, Sg. 10, 67.
TRANSLITERATION OF ORIENTAL ALPHABETS.
574 TRANSLITERATION OF ORIENTAL ALPHABETS
FOR THE SACRED BOOKS OF THE EAST. 375
 TRANSLITERATION OF ORIENTAL ALPHABETS.
376

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6191 (ed. and tr )
W47 Pahlavi texts
1880
pt.3