Pahlavi Texts

0

In the name of the creator Aûharmazd.

1

The Zand-âkâs ('Zand-knowing or tradition-informed), which is first about Aûharmazd's original creation and the antagonism of the evil spirit and afterwards about the nature of the creatures from the original creation till the end, which is the future existence (tanû-i pasînŏ). 2. As revealed by the religion of the Mazdayasnians, so it is declared that Aûharmazd is supreme in omniscience and goodness, and unrivalled in splendour; the region of light is the place of Aûharmazd, which they call 'endless light,' and the omniscience and goodness of the unrivalled Aûharmazd is what they call 'revelation.' 3. Revelation is the explanation of both spirits together; one is he who is independent of unlimited time, because Aûharmazd and the region, religion, and time of Aûharmazd were and are and ever will be; while Aharman in darkness, with backward understanding and desire for destruction, was in the abyss, and 'it is he who will not be; and the place of that destruction, and also of that darkness, is what they call the 'endlessly dark.' 4. And between them was empty space, that is, what they call 'air,' in which is now their meeting.

5

Both are limited and unlimited spirits, for the supreme is that which they call endless light, and the abyss that which is endlessly dark, so that between them is a void, and one is not connected with the other; and, again, both spirits are limited as to their own selves. 6. And, secondly, on account of the omniscience of Aûharmazd, both things are in the creation of Aûharmazd, the finite and the infinite; for this they know is that which is in the covenant of both spirits. 7. And, again, the complete sovereignty of the creatures of Aûharmazd is in the future existence, and that also is unlimited for ever and everlasting; and the creatures of Aharman will perish at the time when the future existence occurs, and that also is eternity.

8

Aûharmazd, through omniscience, knew that Aharman exists, and whatever he schemes he infuses with malice and greediness till the end; and because He accomplishes the end by many means, He also produced spiritually the creatures which were necessary for those means, and they remained three thousand years in a spiritual state, so that they were unthinking and unmoving, with intangible bodies.

9

The evil spirit, on account of backward knowledge, was not aware of the existence of Aûharmazd; and, afterwards, he arose from the abyss, and came in unto the light which he saw. 10. Desirous of destroying, and because of his malicious nature, he rushed in to destroy that light of Aûharmazd unassailed by fiends, and he saw its bravery and glory were greater than his own; so he fled back to the gloomy darkness, and formed many demons and fiends; and the creatures of the destroyer arose for violence.

11

Aûharmazd, by whom the creatures of the evil spirit were seen, creatures terrible, corrupt, and bad, also considered them not commendable (bûrzisnîk). 12. Afterwards, the evil spirit saw the creatures of Aûharmazd; they appeared many creatures of delight (vâyah), enquiring creatures, and they seemed to him commendable, and he commended the creatures and creation of Aûharmazd.

13

Then Aûharmazd, with a knowledge of which way the end of the matter would be, went to meet the evil spirit, and proposed peace to him, and spoke thus: 'Evil spirit! bring assistance unto my creatures, and offer praise! so that, in reward for it, ye (you and your creatures) may become immortal and undecaying, hungerless and thirstless.'

14

And the evil spirit shouted thus: 'I will not depart, I will not provide assistance for thy creatures, I will not offer praise among thy creatures, and I am not of the same opinion with thee as to good things. I will destroy thy creatures for ever and everlasting; moreover, I will force all thy creatures into disaffection to thee and affection for myself.' 15. And the explanation thereof is this, that the evil spirit reflected in this manner, that Aûharmazd was helpless as regarded him, therefore He proffers peace; and he did not agree, but bore on even into conflict with Him.

16

And Aûharmazd spoke thus: 'You are not omniscient and almighty, O evil spirit! so that it is not possible for thee to destroy me, and it is not possible for thee to force my creatures so that they will not return to my possession.'

17

Then Aûharmazd, through omniscience, knew that: If I do not grant a period of contest, then it will be possible for him to act so that he may be able to cause the seduction of my creatures to himself. As even now there are many of the intermixture of mankind who practise wrong more than right. 18. And Aûharmazd spoke to the evil spirit thus: 'Appoint a period! so that the intermingling of the conflict may be for nine thousand years.' For he knew that by, appointing this period the evil spirit would be undone.

19

Then the evil spirit, unobservant and through ignorance, was content with that agreement; just like two men quarrelling together, who propose a time thus: Let us appoint such-and-such a day for a fight.

20

Aûharmazd also knew this, through omniscience, that within these nine thousand years, for three thousand years everything proceeds by the will of Aûharmazd, three thousand years there is an intermingling of the wills of Aûharmazd and Aharman, and the last three thousand years the evil spirit is disabled, and they keep the adversary away from the creatures.

21

Afterwards, Aûharmazd recited the Ahunavar thus: Yathâ ahû vairyô ('as a heavenly lord is to be chosen'), &c. once, and uttered the twenty-one words; He also exhibited to the evil spirit His own triumph in the end, and the impotence of the evil spirit, the annihilation of the demons, and the resurrection and undisturbed future existence of the creatures for ever and everlasting. 22. And the evil spirit, who perceived his own impotence and the annihilation of the demons, became confounded, and fell back to the gloomy darkness; even so as is declared in revelation, that, when one of its (the Ahunavar's) three parts was uttered, the evil spirit contracted his body through fear, and when two parts of it were uttered he fell upon his knees, and when all of it was uttered he became confounded and impotent as to the harm he caused the creatures of Aûharmazd, and he remained three thousand years in confusion.

23

Aûharmazd created his creatures in the confusion of Aharman; first he produced Vohûman ('good thought'), by whom the progress of the creatures of Aûharmazd was advanced.

24

The evil spirit first created Mîtôkht ('falsehood'), and then Akôman ('evil thought').

25

The first of Aûharmazd's creatures of the world was the sky, and his good thought (Vohûman), by good procedure, produced the light of the world, along with which was the good religion of the Mazdayasnians; this was because the renovation (frashakard), which happens to the creatures was known to him. 26. Afterwards arose Ardavahist, and then Shatvaîrô, and then Spendarmad, and then Horvadad, and then Amerôdad.

27

From the dark world of Aharman were Akôman and Andar, and then Sôvar, and then Nâkahêd, and then Tâîrêv and Zâîrîk.

28

Of Aûharmazd's creatures of the world, the first was the sky; the second, water; the third, earth; the fourth, plants; the fifth, animals; the sixth, mankind.

0

On the formation of the luminaries.

1

Aûharmazd produced illumination between the sky and the earth, the constellation stars and those also not of the constellations, then the moon, and afterwards the sun, as I shall relate.

2

First he produced, the celestial sphere, and the constellation stars are assigned to it by him; especially these twelve whose names are Varak (the Lamb), Tôrâ (the Bull), Dô-patkar (the Two-figures or Gemini), Kalakang (the Crab), Sêr (the Lion), Khûsak (Virgo), Tarâzûk (the Balance), Gazdûm (the Scorpion), Nîmâsp (the Centaur or Sagittarius), Vahîk (Capricornus), Dûl (the Waterpot), and Mâhîk (the Fish); 3. which, from their original creation, were divided into the twenty-eight subdivisions of the astronomers, of which the names are Padêvar, Pêsh-Parvîz, Parviz, Paha, Avêsar, Besn, Rakhvad, Taraha, Avra, Nahn, Miyân, Avdem, Mâshâha, Spûr, Husru, Srob, Nur, Gêl, Garafsa, Varant, Gau, Goî, Muru, Bunda, Kahtsar, Vaht, Miyân, Kaht. 4. And all his original creations, residing in the world, are committed to them; so that when the destroyer arrives they overcome the adversary and their own persecution, and the creatures are saved from those adversities.

5

As a specimen of a warlike army, which is destined for battle, they have ordained every single constellation of those 6480 thousand small stars as assistance; and among those constellations four chieftains, appointed on the four sides, are leaders. 6. On the recommendation of those chieftains the many unnumbered stars are specially assigned to the various quarters and various places, as the united strength and appointed power of those constellations. 7. As it is said that Tîstar is the chieftain of the east, Satavês the chieftain of the west, Vanand the chieftain of the south, and Haptôk-rîng the chieftain of the north. 8. The great one which they call a Gâh (period of the day), which they say is the great one of the middle of the sky, till just before the destroyer came was the midday (or south) one of the five, that is, the Rapîtvîn.

9

Aûharmazd performed the spiritual Yazisn ceremony with the archangels (ameshêspendân) in the Rapîtvîn Gâh, and in the Yazisn he supplied every means necessary for overcoming the adversary. 10. He deliberated with the consciousness (bôd) and guardian spirits (fravâhar) of men, and the omniscient wisdom, brought forward among men, spoke thus: 'Which seems to you the more advantageous, when I shall present you to the world? that you shall contend in a bodily form with the fiend (drûg), and the fiend shall perish, and in the end I shall have you prepared again perfect and immortal, and in the end give you back to the world, and you will be wholly immortal, undecaying, and undisturbed; or that it be always necessary to provide you protection from the destroyer?'

11

Thereupon, the guardian spirits of men became of the same opinion with the omniscient wisdom about going to the world, on account of the evil that comes upon them, in the world, from the fiend (drûg) Aharman, and their becoming, at last, again unpersecuted by the adversary, perfect, and immortal, in the future existence, for ever and everlasting.

1

On the rush of the destroyer at the creatures it is said, in revelation, that the evil spirit, when he saw the impotence of himself and the confederate (hâm-dast) demons, owing to the righteous man, became confounded, and seemed in confusion three thousand years. 2. During that confusion the archfiends of the demons severally shouted thus: 'Rise up, thou father of us! for we will cause a conflict in the world, the distress and injury from which will become those of Aûharmazd and the archangels.'

3

Severally they twice recounted their own evil deeds, and it pleased him not; and that wicked evil spirit, through fear of the righteous man, was not able to lift up his head until the wicked Gêh came, at the completion of the three thousand years. 4. And she shouted to the evil spirit thus: 'Rise up, thou father of us! for I will cause that conflict in the world wherefrom the distress and injury of Aûharmazd and the archangels will arise.' 5. And she twice recounted severally her own evil deeds, and it pleased him not; and that wicked evil spirit rose not from that confusion, through fear of the righteous man.

6

And, again, the wicked Gêh shouted thus: 'Rise up, thou father of us! for in that conflict I will shed thus much vexation on the righteous man and the labouring ox that, through my deeds, life will not be wanted, and I will destroy their living souls (nismô); I will vex the water, I will vex the plants, I will vex the fire of Aûharmazd, I will make the whole creation of Aûharmazd vexed.' 7. And she so recounted those evil deeds a second time, that the evil spirit was delighted and started up from that confusion; and he kissed Gêh upon the head, and the pollution which they call menstruation became apparent in Gêh.

8

He shouted to Gêh thus: 'What is thy wish? so that I may give it thee.' And Gêh shouted to the evil spirit thus: 'A man is the wish, so give it to me.'

9

The form of the evil spirit was a log-like lizard's (vazak) body, and he appeared a young man of fifteen years to Gêh, and that brought the thoughts of Gêh to him.

10

Afterwards, the evil spirit, with the confederate demons, went towards the luminaries, and he saw the sky; and he led them up, fraught with malicious intentions. 11. He stood upon one-third of the inside of the sky, and he sprang, like a snake, out of the sky down to the earth.

12

In the month Fravardîn and the day Aûharmazd he rushed in at noon, and thereby the sky was as shattered and frightened by him, as a sheep by a wolf. 13. He came on to the water which was arranged below the earth, and then the middle of this earth was pierced and entered by him. 14. Afterwards, he came to the vegetation, then to the ox, then to Gâyômard, and then he came to fire; so, just like a fly, he rushed out upon the whole creation; and he made the world quite as injured and dark at midday as though it were in dark night. 15. And noxious creatures. were diffused by him over the earth, biting and venomous, such as the snake, scorpion, frog (kalvâk), and lizard (vazak),—so that not so much as the point of a needle remained free from noxious creatures. 16. And blight was diffused by him over the vegetation, and it withered away immediately. 17. And avarice, want, pain, hunger, disease, lust, and lethargy were diffused by him abroad upon the ox and Gâyômard.

18

Before his coming to the ox, Aûharmazd ground up the healing fruit, which some call 'bînâk,' small in water openly before its eyes, so that its damage and discomfort from the calamity (zanisn) might be less; and when it became at the same time lean and ill, as its breath went forth and it passed away, the ox also spoke thus: 'The cattle are to be created, and their work, labour, and care are to be appointed.'

19

And before his coming to Gâyômard, Aûharmazd brought forth a sweat upon Gâyômard, so long as he might recite a prayer (vâg) of one stanza (vikast); moreover, Aûharmazd formed that sweat into the youthful body of a man of fifteen years, radiant and tall. 20. When Gâyômard issued from the sweat he saw the world dark as night, and the earth as though not a needle's point remained free from noxious creatures; the celestial sphere was in revolution, and the sun and moon remained in motion: and the world's struggle, owing to the clamour of the Mâzînâkân demons, was with the constellations.

21

And the evil spirit thought that the creatures of Aûharmazd were all rendered useless except Gâyômard; and Astô-vîdâd with a thousand demons, causers of death, were let forth by him on Gâyômard, 22. But his appointed time had not come, and he (Astô-vîdâd) obtained no means of noosing (âvizîdanŏ) him; as it is said that, when the opposition of the evil spirit came, the period of the life and rule of Gâyômard was appointed for thirty years. 23. After the coming of the adversary he lived thirty years, and Gâyômard spoke thus: 'Although the destroyer has come, mankind will be all of my race; and this one thing is good, when they perform duty and good works.'

24

And, afterwards, he (the evil spirit) came to fire, and he mingled smoke and darkness with it. 25. The planets, with many demons, dashed against the celestial sphere, and they mixed the constellations; and the whole creation was as disfigured as though fire disfigured every place and smoke arose over it. 26. And ninety days and nights the heavenly angels were contending in the world with the confederate demons of the evil spirit, and hurled them confounded to hell; and the rampart of the sky was formed so that the adversary should not be able to mingle with it.

27

Hell is in the middle of the earth; there where the evil spirit pierced the earth and rushed in upon it, as all the possessions of the world were changing into duality, and persecution, contention, and mingling of high and low became manifest.

1

This also is said, that when the primeval ox passed away it fell to the right hand, and Gâyômard afterwards, when he passed away, to the left hand. 2. Gôsûrvan, as the soul of the primeval ox came out from the body of the ox, stood up before the ox and cried to Aûharmazd, as much as a thousand men when they sustain a cry at one time, thus: 'With whom is the guardianship of the creatures left by thee, when ruin has broken into the earth, and vegetation is withered, and water is troubled? Where is the man of whom it was said by thee thus: I will produce him, so that he may preach carefulness?'

3

And Aûharmazd spoke thus: 'You are made ill, O Gôsûrvan! you, have the illness which the evil spirit brought on if it were proper to produce that man in this earth at this time, the. evil spirit would not have been oppressive in it.'

4

Forth Gôsûrvan walked to the star station (pâyak) and cried in the same manner, and forth to the moon station and cried in the same manner, and forth to the sun station, and then the guardian spirit of Zaratûst was exhibited to her, and Aûharmazd said thus: 'I will produce for the world him who will preach carefulness.' 5. Contented became the spirit Gôsûrvan, and assented thus: 'I will nourish the creatures;' that is, she became again consenting to a worldly creation in the world.

1

Seven chieftains of the planets have come unto the seven chieftains of the constellations, as the planet Mercury (Tîr) unto Tîstar, the planet Mars (Vâhrâm) unto Haptôk-rîng, the planet Jupiter (Aûharmazd) unto Vanand, the planet Venus (Anâhîd) unto Satavês, the planet Saturn (Kêvân) unto the great one of the middle of the sky, Gôkîhar and the thievish (dûggun) Mûspar, provided with tails, unto the sun and moon and stars. 2. The sun has attached Mûspar to its own radiance by mutual agreement, so that he may be less able to do harm (vinâs).

3

Of Mount Albûrz it is declared, that around the world and Mount Têrak, which is the middle of the world, the revolution of the sun is like a moat around the world; it turns back in a circuit owing to the enclosure (var) of Mount Albûrz around Têrak. 4. As it is said that it is the Têrak of Albûrz from behind which my sun and moon and stars return again. 5. For there are a hundred and eighty apertures (rôgîn) in the east, and a hundred and eighty in the west, through Albûrz; and the sun, every day, comes in through an aperture, and goes out through an aperture; and the whole connection and motion of the moon and constellations and planets is with it: every day it always illumines (or warms) three regions (kêshvar) and a half, as is evident to the eyesight. 6. And twice in every year the day and night are equal, for on the original attack, when it (the sun) went forth from its first degree (khûrdak), the day and night were equal, it was the season of spring; when it arrives at the first degree of Kalakang (Cancer) the time of day is greatest, it is the beginning of summer; when it arrives at the sign (khûrdak) Tarâgûk (Libra) the day and night are equal, it is the beginning of autumn; when it arrives at the sign Vahîk (Capricorn) the night is a maximum, it is the beginning of winter; and when it arrives at Varak (Aries) the night and day have again become equal, as when it went forth from Varak. 7. So that when it comes back to Varak, in three hundred and sixty days and the five Gâtha days, it goes in and comes out through one and the same aperture; the aperture is not mentioned, for if it had been mentioned the demons would have known the secret, and been able to introduce disaster.

8

From there where the sun comes on on the longest day to where it comes on on the shortest day is the east region Savah; from there where it comes on on the shortest day to where it goes off on the shortest day is the direction of the south regions Fradadafsh and Vîdadafsh; from there where it goes in on the shortest day to where it goes in on the longest day is the west region Arzah; from there where it comes in on the longest day to there where it goes in on the longest day are the north regions Vôrûbarst and Vôrûgarst. 9. When the sun comes on, it illumines (or warms) the regions of Savah, Fradadafsh, Vîdadafsh, and half of Khvanîras; when it goes in on the dark side, it illumines the regions of Arzah, Vôrûbarst, Vôrûgarst, and one half of Khvanîras; when it is day here it is night there.

1

On the conflict of the creations of the world with the: antagonism of the evil spirit it is said in revelation, that the evil spirit, even as he rushed in and looked upon the pure bravery of the angels and his own violence, wished to rush back. 2. The spirit of the sky is himself like one of the warriors who has put on armour; he arrayed the sky against the evil. spirit, and led on in the contest, until Aûharmazd had completed a rampart around, stronger than the sky and in front of the sky. 3. And his guardian spirits (fravâhar) of warriors and the righteous, on war horses and spear in hand, were around the sky; such-like as the hair on the head is the similitude (ângunî-aîtak) of those who hold the watch of the rampart. 4. And no passage was found by the evil spirit, who rushed back; and he beheld the annihilation of the demons and his own impotence, as Aûharmazd, did his own final triumph, producing the renovation of the universe for ever and everlasting.

1

The second conflict was waged with the water, because, as the star Tîstar was in Cancer, the water which is in the subdivision they call Avrak was pouring, on the same day when the destroyer rushed in, and came again into notice for mischief (âvârak) in the direction of the west. 2. For every single month is the owner of one constellation; the month Tîr is the fourth month of the year, and Cancer the fourth constellation from Aries, so it is the owner of Cancer, into which Tîstar sprang, and displayed the characteristics of a producer of rain; and he brought on the water aloft by the strength of the wind. 3. Co-operators with Tîstar were Vohûman and the angel Hôm, with the assistance of the angel Bûrg and the righteous guardian spirits in orderly arrangement.

4

Tîstar was converted into three forms, the form of a man and the form of a horse and the form of a bull; thirty days and nights he was distinguished in brilliance, and in each form he produced rain ten days and nights; as the astrologers say that every constellation has three forms. 5. Every single drop of that rain became as big as a bowl, and the water stood the height of a man over the whole of this earth; and the noxious creatures on the earth being all killed by the rain, went into the holes of the earth.

6

And, afterwards, the wind spirit, so that it may not be contaminated (gûmîkht), stirs up the wind and atmosphere as the life stirs in the body; and the water was all swept away by it, and was brought out to the borders of the earth, and the wide-formed ocean arose therefrom. 7. The noxious creatures remained dead within the earth, and their venom and stench were mingled with the earth, and in order to carry that poison away from the earth Tîstar went down into the ocean in the form of a white horse with long hoofs.

8

And Apâôsh, the demon, came meeting him in the likeness of a black horse with clumsy (kund) hoofs; a mile (parasang) away from him fled Tîstar, through the fright which drove him away. 9. And Tîstar begged for success from Aûharmazd, and Aûharmazd gave him strength and power, as it is said, that unto Tîstar was brought at once the strength of ten vigorous horses, ten vigorous camels, ten vigorous bulls, ten mountains, and ten rivers. 10. A mile away from him fled Apâôsh, the demon, through fright at his strength; on account of this they speak of an arrow-shot with Tîstar's strength in the sense of a mile.

11

Afterwards, with a cloud for a jar (khûmb)—thus they call the measure which was a means of the work—he seized upon the water and made it rain most prodigiously, in drops like bull's heads and men's heads, pouring in handfuls and pouring in armfuls, both great and small. 12. On the production of that rain the demons Aspengargâk and Apâôsh contended with it, and the fire Vâzist turned its club over; and owing to the blow of the club Aspengargâk made a very grievous noise, as even now, in a conflict with the producer of rain, a groaning and raging are manifest. 13. And ten nights and days rain was produced by him in that manner, and the poison and venom of the noxious creatures which were in the earth were, all mixed up in the water, and the water became quite salt, because there remained in the earth some of those germs which noxious creatures ever collect.

14

Afterwards, the wind, in the same manner as before, restrained the water, at the end of three days, on various sides of the earth; and the three great seas and twenty-three small seas arose therefrom, and two fountains (kashmak) of the sea thereby became manifest, one the Kêkast lake, and one the Sôvbar, whose sources are connected with the fountain of the sea. 15. And at its north side two rivers flowed out, and went one to the east and one to the west; they are the Arag river and the Vêh river; as it is said thus: 'Through those finger-breadth tricklings do thou pour and draw forth two such waters, O Aûharmazd!' 16. Both those rivers wind about through all the extremities of the earth, and intermingle again with the water of the wide-formed ocean. 17. As those two rivers flowed out, and from the same place of origin as theirs, eighteen navigable rivers flowed out, and after the other waters have flowed out from those navigable streams they all flow back to the Arag river and Vêh river, whose fertilization (khvâpardârîh) of the world arises therefrom.

0

On the conflict which the evil spirit waged with the earth.

1

As the evil spirit rushed in, the earth shook, and the substance of mountains was created in the earth. 2. First, Mount Albûrz arose; afterwards, the other ranges of mountains (kôfânîhâ) of the middle of the earth; for as Albûrz grew forth all the mountains remained in motion, for they have all grown forth from the root of Albûrz. 3. At that time they came up from the earth, like a tree which has grown up to the clouds and its root to the bottom; and their root passed on that way from one to the other, and they are arranged in mutual connection. 4. Afterwards, about that wonderful shaking out from the earth, they say that a great mountain is the knot of lands; and the passage for the waters within the mountains is the root which is below the mountains; they forsake the upper parts so that they may flow into it, just as the roots of trees pass into the earth; a counterpart (ângunî-aîtak) of the blood in the arteries of men, which gives strength to the whole body. 5. In numbers, apart from Albûrz, all the mountains grew up out of the earth in eighteen years, from which arises the perfection of men's advantage.

1

The conflict waged with plants was that when they became quite dry. 2. Amerôdad the arch-angel, as the vegetation was his own, pounded the plants small, and mixed them up with the water which Tîstar seized, and Tîstar made that water rain down upon the whole earth. 3. On the whole earth plants grew up like hair upon the heads of men. 4. Ten thousand of them grew forth of one special description, for keeping away the ten thousand species of disease which the evil spirit produced for the creatures; and from those ten thousand, the 100,000 species of plants have grown forth.

5

From that same germ of plants the tree of all germs was given forth, and grew up in the wide-formed ocean, from which the germs of all species of plants ever increased. 6. And near to that tree of all germs the Gôkard tree was produced, for keeping away deformed (dûspad) decrepitude; and the full perfection of the world arose therefrom.

0

On the conflict waged with the primeval ox.

1

As it passed away, owing to the vegetable principle (kîharak) proceeding, from every limb of the ox, fifty and five species of grain and twelve species of medicinal plants grew forth from the earth, and their splendour and strength were the seminal energy (tôkhmîh) of the ox. 2. Delivered to the moon station, that seed was thoroughly purified by the light of the moon, fully prepared in every way, and produced life in a body. 3. Thence arose two oxen, one male and one female; and, afterwards, two hundred and eighty-two species of each kind became manifest upon the earth. 4. The dwelling (mânîst) of the birds is in the air, and the fish are in the midst of the water.

1

On the nature of the earth it says in revelation, that there are thirty and three kinds of land. 2. On the day when Tîstar produced the rain, when its seas arose therefrom, the whole place, half taken up by water, was converted into seven portions; this portion, as much as one-half, is the middle, and six portions are around; those six portions are together as much as Khvanîras. 3. The name kêshvar ('zone or region') is also applied to them, and they existed side by side (kash kash); as on the east side of this portion (Khvanîras) is the Savah region, on the west is the Arzah region; the two portions on the south side are the Fradadafsh and Vîdadafsh regions, the two portions on the north side are the Vôrûbarst and Vôrûgarst regions, and that in the middle is Khvanîras. 4. And Khvanîras has the sea, for one part of the wide-formed ocean wound about around it; and from Vôrûbarst and Vôrûgarst a lofty mountain grew up; so that it is not possible for any one to go from region to region.

5

And of these seven regions every benefit was created most in Khvanîras, and the evil spirit also produced most for Khvanîras, on account of the superiority (sarîh) which he saw in it. 6. For the Kayânians and heroes were created in Khvanîras; and the good religion of the Mazdayasnians was created in Khvanîras, and afterwards conveyed to the other regions; Sôshyans is born in Khvanîras, who makes the evil spirit impotent, and causes the resurrection and future existence.

1

On the nature of mountains it says in revelation, that, at first, the mountains have grown forth in eighteen years; and Albûrz ever grew, till the completion of eight hundred years; two hundred years up to the star station (pâyak), two hundred years to the moon station, two hundred years to the sun station, and two hundred years to the endless light. 2. While the other mountains have grown out of Albûrz, in number 2244 mountains, and are Hûgar the lofty, Têrak of Albûrz, Kakâd-i-Dâîtîk, and the Arezûr ridge, the Aûsîndôm mountain, Mount Apârsên which they say is the mountain of Pârs, Mount Zarid also which is Mount Mânûs, Mount Aîrak, Mount Kaf, Mount Vâdgês, Mount Aûshdâstâr, Mount Arezûr-bûm, Mount Rôyisn-hômand, Mount Padashkhvârgar which is the greatest in Khvârîh, the mountain which they call Kînŏ, Mount Rêvand, Mount Dârspêt the Bakyir mountain, Mount Kabed-sikaft, Mount Sîyâk-mûî-mand, Mount Vafar-hômand, Mount Spendyâd and Kôndrâsp, Mount Asnavand and Kôndras, Mount Sikidâv, a mountain among which are in Kangdez, of which they say that they are a comfort and delight of the good creator, the smaller hills.

3

I will mention them also a second time; Albûrz is around this earth and is connected with the sky. 4. The Têrak of Albûrz is that through which the stars, moon, and sun pass in, and through it they come back. 5. Hûgar the lofty is that from which the water of Arêdvîvsûr leaps down the height of a thousand men. 6. The Aûsîndôm mountain is that which, being of ruby (khûn-âhinŏ), of the substance of the sky, is in the midst of the wide-formed ocean, so that its water, which is from Hûgar, pours down into it (the ocean). 7. Kakâd-i-Dâîtîk ('the judicial peak') is that of the middle of the world, the height of a hundred men, on which the Kînvar bridge stands; and they take account of the soul at that place. 8. The Arezûr ridge [of the Albûrz mountain] is a summit at the gate of hell, where they always hold the concourse of the demons. 9. This also is said, that, excepting Albûrz, the Apârsên mountain is the greatest; the Apârsên mountain they call the mountain of Pars, and its beginning is in Sagastân and its end in Khûgîstân. 10. Mount Mânûs is great; the mountain on which Mânûskîhar was born.

11

The remaining mountains have chiefly grown from those; as it is said that the elevation (afsârîh) of the districts had arisen most around those three mountains. 12. Mount Aîrak is in the middle from Hamadân to Khvârizem, and has grown from Mount Apârsên. 13. Mount [Kînŏ], which is on its east, on the frontier of Tûrkistân, is connected also with Apârsên. 14. Mount Kaf has grown from the same Mount Apârsên. 15. Mount Aûshdâstâr is in Sagastân. 16. Mount Arezûr is that which is in the direction of Arûm. 17. The Padashkhvârgar mountain is that which is in Taparîstân and the side of Gîlân. 18. The Rêvand mountain is in Khûrâsân, on which the Bûrzîn fire was established; and its name Rêvand means this, that it is glorious. 19. The Vâdgês mountain is that which is on the frontier of the Vâdgêsians; that quarter is full of timber and full of trees. 20. The Bakyîr mountain is that which Frâsiyâv of Tûr used as a stronghold, and he made his residence within it; and in the days of Yim a myriad towns and cities were erected on its pleasant and prosperous territory. 21. Mount Kabed-sikaft ('very rugged') is that in Pârs, out of the same Mount Apârsên. 22. Mount Sîyâk-hômand ('being black') and Mount Vafar-hômand ('having snow'), as far as their Kâvûl borders, have grown out of it (Apârsên) towards the direction of Kînŏ. 23. The Spendyâd mountain is in the circuit (var) of Rêvand. 24. The Kôndrâsp mountain, on the summit of which is Lake Sôvbar, is in the district (or by the town) of Tûs. 25. The Kondrâs mountain is in Aîrân-vêg. The Asnavand mountain is in Âtarô-pâtakân. 27. The Rôyisn-hômand ('having growth') mountain is that on which vegetation has grown.

28

Whatever mountains are those which are in every place of the various districts and various countries, and cause the tillage and prosperity therein, are many in name and many in number, and have grown from these same mountains. 29. As Mount Ganâvad, Mount Asparôg, Mount Pâhargar, Mount Dimâvand, Mount Râvak, Mount Zarîn, Mount Gêsbakht, Mount Dâvad, Mount Mîgîn, and Mount Marak, which have all grown from Mount Apârsên, of which the other mountains are enumerated. 30. For the Dâvad mountain has grown into Khûgîstân likewise from the Apârsên mountain. 31. The Dimâvand mountain is that in which Bêvarâsp is bound. 32. From the same Padashkhvârgar mountain unto Mount Kûmîs, which they call Mount Madôfryâd ('Come-to-help')—that in which Vistâsp routed Argâsp—is Mount Mîyân-i-dast ('mid-plain'), and was broken off from that mountain there. 33. They say, in the war of the religion, when there was confusion among the Iranians it broke off from that mountain, and slid down into the middle of the plain; the Iranians were saved by it, and it was called, 'Come-to-help' by them. 34. The Ganâvad mountain is likewise there, on the Ridge of Vistâsp (pûst-i Vistâspân) at the abode of the Bûrzîn-Mitrô fire, nine leagues (parasang) to the west. 35. Râvak Bîsan is in Zrâvakad; this place, some say, is Zravad, some call it Bîsan, some Kalâk; from this the road of two sides of the mountain is down the middle of a fortress; for this reason, that is, because it is there formed, they call Kalâk a fortress this place they also call within the land of Sarak. 36. Mount Asparôg is established from the country of Lake Kêkast unto Pârs. 37. Pâhargar ('the Pâhar range') is in Khûrâsân. 38. Mount Marak is in Lârân. 39. Mount Zarîn is in Tûrkîstân. 40. Mount Bakht-tan is in Spâhân.

41

The rest, apart from this enumeration, which they reckon as fostering hills of the country in the religion of the Mazdayasnians, are the small hills, those which have grown piecemeal in places.

1

On the nature of seas it says in revelation, that the wide-formed ocean keeps one-third of this earth on the south side of the border of Albûrz, and so wide-formed is the ocean that the water of a thousand lakes is held by it, such as the source Arêdvîvsûr, which some say is the fountain lake. 2. Every particular lake is of a particular kind, some are great, and some are small; some are so large that a man with a horse might compass them around in forty days, which is 1700 leagues (parasang) in extent.

3

Through the warmth and clearness of the water, purifying more than other waters, everything continually flows from the source Arêdvîvsûr. 4. At the south of Mount Albûrz a hundred thousand golden channels are there formed, and that water goes with warmth and clearness, through the channels, on to Hûgar the lofty; on the summit of that mountain is a lake; into that lake it flows, becomes quite purified, and comes back through a different golden channel. 5. At the height of a thousand men an open golden branch from that channel is connected with Mount Aûsîndôm, amid the wide-formed ocean; from there one portion flows forth to the ocean for the purification of the sea, and one portion drizzles in moisture upon the whole of this earth, and all the creations of Aûharmazd acquire health from it, and it dispels the dryness of the atmosphere.

6

Of the salt seas three are principal, and twenty-three are small. 7. Of the three which are principal, one is the Pûtîk, one the Kamrûd, and one the Sahî-bûn. 8. of all three the Pûtîk is the largest, in which is a flow and ebb, on the same side as the wide-formed ocean, and it is joined to the wide-formed ocean. 9. Amid this wide-formed ocean, on the Pûtîk side, it has a sea which they call the Gulf (var) of Satavês. 10. Thick and salt the stench wishes to go from the sea Pûtîk to the wide-formed ocean; with a mighty high wind therefrom, the Gulf of Satavês drives away whatever is stench, and whatever is pure and clean goes into the wide-formed ocean and the source Arêdvîvsûr; and that flows back a second time to Pûtîk. 11. The control of this sea (the Pûtîk) is connected with the moon and wind; it comes again and goes down, in increase and decrease, because of her revolving. 12. The control also of the Gulf of Satavês is attached to the constellation Satavês, in whose protection are the seas of the southern quarter, just as those on the northern side are in the protection of Haptôk-ring. 13. Concerning the flow and ebb it is said, that everywhere from the presence of the moon two winds continually blow, whose abode is in the Gulf of Satavês, one they call the down-draught, and one the up-draught; when the up-draught blows it is the flow, and when the down-draught blows it is the ebb. 14. In the other seas there is nothing of the nature of a revolution of the moon therein, and there are no flow and ebb. 15. The sea of Kamrûd is that which they pass by, in the north, in Taparîstân; that of Sahî-bûn is in Arûm.

16

Of the small seas that which was most wholesome was the sea Kyânsîh, such as is in Sagastân; at first, noxious creatures, snakes, and lizards (vazagh) were not in it, and the water was sweeter than in any of the other seas; later (dadîgar) it became salt; at the closest, on account of the stench, it is not possible to go so near as one league, so very great are the stench and saltness through the violence of the hot wind. 17. When the renovation of the universe occurs it will again become sweet.

1

On the nature of the five classes of animals (gôspend) it says in revelation, that, when the primeval ox passed away, there where the marrow came out grain grew up, of fifty and five species, and twelve species of medicinal plants grew; as it says, that out of the marrow is every separate creature, every single thing whose lodgment is in the marrow. 2. From the horns arose peas (mîgûk), from the nose the leek, from the blood the grapevine from which they make wine—on this account wine abounds with blood—from the lungs the rue-like herbs, from the middle of the heart thyme for keeping away stench, and every one of the others as revealed in the Avesta.

3

The seed of the ox was carried up to the moon station; there it was thoroughly purified, and produced the manifold species of animals. 4. First, two oxen, one male and one female, and, afterwards, one pair of every single species was let go into the earth, and was discernible in Aîrân-vêg for a Hâsar ('mile'), which is like a Parasang ('league'); as it says, that, on account of the valuableness of the ox, it was created twice, one time as an ox, and one time as the manifold species of animals. 5. A thousand days and nights they were without eating, and first water and afterwards herbage (aûrvar) were devoured by them.

6

And, afterwards, the three classes (kardak) of animals were produced therefrom, as it says that first were the goat and sheep, and then the camel and swine, and then the horse and ass. 7. For, first, those suitable for grazing were created therefrom, those are now kept in the valley (lâî); the second created were those of the hill summits (sar-i dêz), which are wide-travellers, and habits (nihâdak) are not taught to them by hand; the third created were those dwelling in the water.

8

As for the genera (khadûînak), the first genus is that which has the foot cloven in two, and is suitable for grazing; of which a camel larger than a horse is small and new-born. 9. The second genus is ass-footed, of which the swift horse is the largest, and the ass the least. 10. The third genus is that of the five-dividing paw, of which the dog is the largest, and the civet-cat the least. 11. The fourth genus is the flying, of which the griffon of three natures is the largest, and the chaffinch the least. 12. The fifth genus is that of the water, of which the Kar fish is the largest, and the Nemadu the least.

8

13, These five genera are apportioned out into two hundred and eighty-two species (sardak). 14. First are five species of goat, the ass-goat, the milch-goat, the mountain-goat, the fawn, and the common goat. 15. Second, five species of sheep, that with a tail, that which has no tail, the dog-sheep, the wether, and the Kûrisk sheep, a sheep whose horn is great; it possesses a grandeur like unto a horse, and they use it mostly for a steed (bâra), as it is said that Mânûskîhar kept a Kûrisk as a steed. 16. Third, two species of camel, the mountain one and that suitable for grazing; for one is fit to keep in the mountain, and one in the plain; they are one-humped and two-humped. 17. Fourth, fifteen species of ox, the white, mud-coloured, red, yellow, black, and dappled, the elk, the buffalo, the camel-leopard ox, the fish-chewing ox, the Fars ox, the Kagau, and other species of ox. 18. Fifth, eight species of horse, the Arab, the Persian, the mule, the ass, the wild ass (gôr), the hippopotamus (asp-i âvî), and other species of horse. 19. Sixth, ten species of dog, the shepherd's dog, the village-dog which is the house-protector, the blood-hound, the slender hound, the water-beaver which they call the water-dog, the fox, the ichneumon (râsu), the hedgehog which they call 'thorny-back,' the porcupine, and the civet-cat; of which, two species are those accustomed to burrows, one the fox and one the ichneumon; and those accustomed to jungle are such as the porcupine which has spines on its back, and the hedgehog which is similar. 20.

8

Seventh, five species of the black hare; two are wild species, one dwelling in a burrow and one dwelling in the jungle. 21. Eighth, eight species of weasel; one the marten, one the black marten, the squirrel, the Bez ermine, the white ermine, and other species of weasel. 22. Ninth, eight species of musk animals; one is that which is recognised by its musk, one the musk animal with a bag in which is their pleasant scent, the Bis-musk which eats the Bis-herb, the black musk which is the enemy of the serpent that is numerous in rivers, and other species of musk animals. 23. Tenth, one hundred and ten species of birds; flying creatures (vey = vâî) such as the griffon bird, the Karsipt, the eagle, the Kahrkâs which they call the vulture, the crow, the Ardâ, the crane, and the tenth is the bat. 24. There are two of them which have milk in the teat and suckle their young, the griffon bird and the bat which flies in the night; as they say that the bat is created of three races (sardak), the race (âyina) of the dog, the bird, and the musk animal; for it flies like a bird, has many teeth like a dog, and is dwelling in holes like a musk-rat. 25. These hundred and ten species of birds are distributed into eight groups (khadûînak), mostly as scattered about as when a man scatters seed, and drops the seed in his fingers to the ground, large, middling, and small. 26. Eleventh, fish were created of ten species; first, the fish Ariz, the Arzuvâ, the Arzukâ, the Marzukâ, and other Avesta names. 27. Afterwards, within each species, species within species are created, so the total is two hundred and eighty-two species.

28

Of the dog they say that out of the star station, that is, away from the direction of the constellation Haptôk-rîng, was given to him further by a stage (yôgist) than to men, on account of his protection of sheep, and as associating with sheep and men; for this the dog is purposely adapted, as three more kinds of advantage are given to him than to man, he has his own boots, his own clothing, and may wander about without self-exertion. 29. The twelfth is the sharp-toothed beast of which the leader of the flock is in such great fear, for that flock of sheep is very badly maintained which has no dog.

30

Aûharmazd said when the bird Vâresha was created by him, which is a bird of prey, thus: 'Thou art created by me, O bird Vâresha! so that my vexation may be greater than my satisfaction with thee, for thou doest the will of the evil spirit more than that of me; like the wicked man who did not become satiated with wealth, thou also dost not become satiated with the slaughter of birds; but if thou be not created by me, O bird Vâresha! thou wouldst be created by him, the evil spirit, as a kite with the body of a Varpa, by which no creature would be left alive.'

31

Many animals are created in all these species for this reason, that when one shall be perishing through the evil spirit, one shall remain.

1

On the nature of men it says in revelation, that Gâyômard, in passing away, gave forth seed; that seed was thoroughly purified by the motion of the, light of the sun, and Nêryôsang kept charge of two portions, and Spendarmad received one portion. 2. And in forty years, with the shape of a one stemmed Rîvâs-plant, and the fifteen years of its fifteen leaves, Matrô and Matrôyâô grew up from the earth in such a manner that their arms rested behind on their shoulders (dôsh), and one joined to the other they were connected together and both alike. 3. And the waists of both of them were brought close and so connected together that it was not clear which is the male and which the female, and which is the one whose living soul (nismô) of Aûharmazd is not away. 4. As it is said thus: 'Which is created before, the soul (nismô) or the body? And Aûharmazd said that the soul is created before, and the body after, for him who was created; it is given into the body that it may produce activity, and the body is created only for activity;' hence the conclusion is this, that the soul (rûbân) is created before and the body after. 5. And both of them changed from the shape of a plant into the shape of man, and the breath (nismô) went spiritually into them, which is the soul (rûbân); and now, moreover, in that similitude a tree had grown up whose fruit was the ten varieties of man.

6

Aûharmazd spoke to Mashya and Mashyôî thus: 'You are man, you are the ancestry of the world, and you are created perfect in devotion by me; perform devotedly the duty of the law, think good thoughts, speak good words, do good deeds, and worship no demons!' 7. Both of them first thought this, that one of them should please the other, as he is a man for him; and the first deed done by them was this, when they went out they washed themselves thoroughly; and the first words spoken by them were these, that Aûharmazd created the water and earth, plants and animals, the stars, moon, and sun, and all prosperity whose origin and effect are from the manifestation of righteousness. 8. And, afterwards, antagonism rushed into their minds, and their minds were thoroughly corrupted, and they exclaimed that the evil spirit created the water and earth, plants and animals, and the other things as aforesaid. 9. That false speech was spoken through the will of the demons, and the evil spirit possessed himself of this first enjoyment from them; through that false speech they both became wicked, and their souls are in hell until the future existence.

10

And they had gone thirty days without food, covered with clothing of herbage (giyâh); and after the thirty days they went forth into the wilderness, came to a white-haired goat, and milked the milk from the udder with their mouths. 11. When they had devoured the milk Mâshya said to Mâshyôî thus: 'My delight was owing to it when I had not devoured the milk, and my delight is more delightful now when it is devoured by my vile body.' 12. That second false speech enhanced the power of the demons, and the taste of the food was taken away by them, so that out of a hundred parts one part remained.

13

Afterwards, in another thirty days and nights they came to a sheep, fat and white-jawed, and they slaughtered it; and fire was extracted by them out of the wood of the lote-plum and box-tree, through the guidance of the heavenly angels, since both woods were most productive of fire for them; and the fire was stimulated by their mouths; and the first fuel kindled by them was dry grass, kendâr, lotos, date palm leaves, and myrtle; and they made a roast of the sheep. 14. And they dropped three handfuls of the meat into the fire, and said: 'This is the share of the fire.' One piece of the rest they tossed to the sky, and said: 'This is the share of the angels.' A bird, the vulture, advanced and carried some of it away from before them, as a dog ate the first meat. 15. And, first, a clothing of skins covered them; afterwards, it is said, woven garments were prepared from a cloth woven in the wilderness. 16. And they dug out a pit in the earth, and iron was obtained by them and beaten out with a stone, and without a forge they beat out a cutting edge from it; and they cut wood with it, and prepared a wooden shelter from the sun (pês-khûr).

17

Owing to the gracelessness which they practised, the demons became more oppressive, and they themselves carried on unnatural malice between themselves; they advanced one against the other, and smote and tore their hair and cheeks. 18. Then the demons shouted out of the darkness thus: 'You are man; worship the demon! so that your demon of malice may repose.' 19. Mâshya went forth and milked a cow's milk, and poured it out towards the northern quarter; through that the demons became more powerful, and owing to them they both became so dry-backed that in fifty winters they had no desire for intercourse, and though they had had intercourse they would have had no children. 20. And on the completion of fifty years the source of desire arose, first in Mâshya and then in Mâshyôî, for Mâshya said to Mâshyôî thus: 'When I see thy shame my desires arise.' Then Mâshyôî spoke thus: 'Brother Mâshya! when I see thy great desire I am also agitated.' 21. Afterwards, it became their mutual wish that the satisfaction of their desires should be accomplished, as they reflected thus: 'Our duty even for those fifty years was this.'

22

From them was born in nine months a pair, male and female; and owing to tenderness for offspring the mother devoured one, and the father one. 23. And, afterwards, Aûharmazd took tenderness for offspring away from them, so that one may nourish a child, and the child may remain.

24

And from them arose seven pairs, male and female, and each was a brother and sister-wife; and from every one of them, in fifty years, children were born, and they themselves died in a hundred years. 25. of those seven pairs one was Sîyâkmak, the name of the man, and Nasâk of the woman; and from them a pair was born, whose names were Fravâk of the man and Fravâkaîn of the woman. 26. From them fifteen pairs were born, every single pair of whom became a race (sardak); and from them the constant continuance of the generations of the world arose.

27

Owing to the increase (zâyisn) of the whole fifteen races, nine races proceeded on the back of the ox Sarsaok, through the wide-formed ocean, to the other six regions (kêshvar), and stayed there; and six races of men remained in Khvanîras. 28. Of those six races the name of the man of one pair was Tâz and of the woman Tâzak, and they went to the plain of the Tâzîkân (Arabs); and of one pair Hôshyang was the name of the man and Gûzak of the woman, and from them arose the Airânakân (Iranians); and from one pair the Mâzendarân have arisen. 29. Among the number (pavan aê mar) were those who are in the countries of Sûrâk, those who are in the country of Anêr, those who are in the countries of Tûr, those who are in the country of Salm which is Arûm, those who are in the country of Sênî, that which is Kînîstân, those who are in the country of Dâî, and those who are in the country of Sînd. 30. Those, indeed, throughout the seven regions are all from the lineage of Fravâk, son of Sîyâkmak, son of Mâshya.

31

As there were ten varieties of man, and fifteen races from Fravâk, there were twenty-five races all from the seed of Gâyômard; the varieties are such as those of the earth, of the water, the breast-eared, the breast-eyed, the one-legged, those also who have wings like a bat, those of the forest, with tails, and who have hair on the body.

1

On the nature of generation it says in revelation, that a woman when she comes out from menstruation, during ten days and nights, when they go near unto her, soon becomes pregnant. 2. When she is cleansed from her menstruation, and when the time for pregnancy has come, always when the seed of the man is the more powerful a son arises from it; when that of the woman is the more powerful, a daughter; when both seeds are equal, twins and triplets. 3. If the male seed comes the sooner, it adds to the female, and she becomes robust; if the female seed comes the sooner, it becomes blood, and the leanness of the female arises therefrom.

4

The female seed is cold and moist, and its flow is from the loins, and the colour is white, red, and yellow; and the male seed is hot and dry, its flow is from the brain of the head, and the colour is white and mud-coloured (hasgûn). 5. All the seed of the females which issues beforehand, takes a place within the womb, and the seed of the males will remain above it, and will fill the space of the womb; whatever refrains therefrom becomes blood again, enters into the veins of the females, and at the time any one is born it becomes milk and' nourishes him, as all milk arises from the seed of the males, and the blood is that of the females.

6

These four things, they say, are male, and these female: the sky, metal, wind, and fire are male, and are never otherwise; the water, earth, plants, and fish are female, and are never otherwise; the remaining creation consists of male and female.

7

As regards the fish it says that, at the time of excitement, they go forwards and come back in the water, two and two, the length of a mile (hâsar), which is one-fourth of a league (parasang), in the running water; in that coming and going they then rub their bodies together, and a kind of sweat drops out betwixt them, and both become pregnant.

1

On the nature of fire it says in revelation, that fire is produced of five kinds, namely, the fire Berezi-savang, the fire which shoots up before Aûharmazd the lord; the fire Vohu-fryãn, the fire which is in the bodies of men and animals; the fire Urvâzist, the fire which is in plants; the fire Vâzist, the fire which is in a cloud which stands opposed to Spêngargâk in conflict; the fire Spênist, the fire which they keep in use in the world, likewise the fire of Vâhrâm. 2. Of those five fires one consumes both water and food, as that which is in the bodies of men; one consumes water and consumes no food, as that which is in plants, which live and grow through water; one consumes food and consumes no water, as that which they keep in use in the world, and likewise the fire of Vâhrâm; one consumes no water and no food, as the fire Vâzist. 3. The Berezi-savang is that in the earth and mountains and other things, which Aûharmazd created, in the original creation, like three breathing souls (nismô); through the watchfulness and protection due to them the world ever develops (vakhshêd).

4

And in the reign of Takhmôrup, when men continually passed, on the back of the ox Sarsaok, from Khvanîras to the other regions, one night amid the sea the wind rushed upon the fireplace—the fireplace in which the fire was, such as was provided in three places on the back of the ox—which the wind dropped with the fire into the sea; and all those three fires, like three breathing souls, continually shot up in the place and position of the fire on the back of the ox, so that it becomes quite light, and the men pass again through the sea. 5. And in the reign of Yim every duty was performed more fully through the assistance of all those three fires; and the fire Frôbak was established by him at the appointed place (dâd-gâs) on the Gadman-hômand ('glorious') mountain in Khvârizem, which Yim constructed for them; and the glory of Yim saves the fire Frôbak from the hand of Dahâk. 6. In the reign of King Vistâsp, upon revelation from the religion, it was established, out of Khvârizem, at the Rôshan ('shining') mountain in Kâvulistân, the country of Kâvul (Kâbul), just as it remains there even now.

7

The fire Gûsasp, until the reign of Kaî-Khûsrôb continually afforded the world protection in the manner aforesaid; and when Kaî-Khûsrôb was extirpating the idol-temples of Lake Kêkast it settled upon the mane of his horse, and drove away the darkness and gloom, and made it quite light, so that they might extirpate the idol-temples; in the same locality the fire Gûsasp was established at the appointed place on the Asnavand mountain.

8

The fire Bûrzîn-Mitrô, until the reign of King Vistâsp, ever assisted, in like manner, in the world, and continually afforded protection; and when the glorified Zaratûst was introduced to produce confidence in the progress of the religion, King Vistâsp and his offspring were steadfast in the religion of God., and Vistâsp established this fire at the appointed place on Mount Rêvand, where they say the Ridge of Vistâsp (pûst-i Vistâspân) is.

9

All those three fires are the whole body of the fire of Vâhrâm, together with the fire of the world, and those breathing souls are lodged in them; a counterpart of the body of man when it forms in the womb of the mother, and a soul from the spirit-world settles within it, which controls the body while living; when that body dies, the body mingles with the earth, and the soul goes back to the spirit.

1

On the nature of the tree they call Gôkard it says in revelation, that it was the first day when the tree they call Gôkard grew in the deep mud within the wide-formed ocean; and it is necessary as a producer of the renovation of the universe, for they prepare its immortality therefrom. 2. The evil spirit has formed therein, among those which enter as opponents, a lizard as an opponent in that deep water, so that it may injure the Hôm. 3. And for keeping away that lizard, Aûharmazd has created there ten Kar fish which, at all times, continually circle around the Hôm, so that the head of one of those fish is continually towards the lizard. 4. And together with the lizard those fish are spiritually fed, that is, no food is necessary for them; and till the renovation of the universe they remain in contention. 5. There are places where that fish is written of as 'the Ariz of the water;' as it says that the greatest of the creatures of Aûharmazd is that fish, and the greatest of those proceeding from the evil spirit is that lizard; with the jaws of their bodies, moreover, they snap in two whatever of the creatures of both spirits has entered between them, except that one fish which is the Vâs of Pankâsadvarân. 6. This, too, is said, that those fish are so serpent-like in that deep water, they know the scratch (mâlisn) of a needle's point by which the water shall increase, or by which it is diminishing.

7

Regarding the Vâs of Pankâsadvarân it is declared that it moves within the wide-formed ocean, and its length is as much as what a man, while in a swift race, will walk from dawn till when the sun goes down; so much that it does not itself move the length of the whole of its great body. 8. This, too, is said, that the creatures of the waters live also specially under its guardianship.

9

The tree of many seeds has grown amid the wide-formed ocean, and in its seed are all plants; some say it is the proper-curing, some the energetic-curing, some the all-curing.

10

Between these trees of such kinds is formed the mountain with cavities, 9999 thousand myriads in number, each myriad being ten thousand. 11. Unto that mountain is given the protection of the waters, so that water streams forth from there, in the rivulet channels, to the land of the seven regions, as the source of all the sea-water in the land of the seven regions is from there.

1

Regarding the three-legged a ass they say, that it stands amid the wide-formed ocean, and its feet are three, eyes six, mouths nine, ears two, and horn one, body white, food spiritual, and it is righteous. 2. And two of its six eyes are in the position of eyes, two on the; top of the head, and two in the position of the hump; with the sharpness of those six eyes it overcomes and destroys. 3. Of the nine mouths three are in the head, three in the hump, and three in the inner part of the flanks; and each mouth is about the size of a cottage, and it is itself as large as Mount Alvand. 4. Each one of the three feet, when it is placed on the ground, is as much as a flock (gird) of a thousand sheep comes under when they repose together; and each pastern is so great in its circuit that a thousand men with a thousand horses may pass inside. 5. As for the two ears it is Mâzendarân which they will encompass. 6. The one horn is as it were of gold and hollow, and a thousand branch horns have grown upon it, some befitting a camel, some befitting a horse, some befitting an ox, some befitting an ass, both great and small. 7. With that horn it will vanquish and dissipate all the vile corruption due to the efforts of noxious creatures.

8

When that ass shall hold its neck in the ocean its ears will terrify (asahmêd), and all the water of the wide-formed ocean will shake with agitation, and the side of Ganâvad will tremble (shîvanêd). 9. When it utters a cry all female water-creatures, of the creatures of Aûharmazd, will become pregnant; and all pregnant noxious water-creatures, when they hear that cry, will cast their young. 10. When it stales in the ocean all the sea-water will become purified, which is in the seven regions of the earth—it is even on that account when all asses which come into water stale in the water—as it says thus: 'If, O three-legged ass! you were not created for the water, all the water in the sea would have perished from the contamination which the poison of the evil spirit has brought into its water, through the death of the creatures of Aûharmazd.'

11

Tîstar seizes the water more completely from the ocean with the assistance of the three-legged ass. 12. Of ambergris also (ambar-ik) it is declared, that it is the dung of the three-legged ass; for if it has much spirit food, then also the moisture of the liquid nourishment goes through the veins pertaining to the body into the urine, and the dung is cast away.

13

Of the ox Hadhayôs, which they call Sarsaok, it says, that in the original creation men passed from region to region upon it, and in the renovation of the universe they prepare Hûsh (the beverage producing immortality) from it. 14. It is said, that life is in the hand of that foremost man, at the end of his years, who has constructed the most defences around this earth, until the renovation of the universe is requisite.

15

Regarding the bird Kâmrôs it says, that it is on the summit of Mount Albûrz; and every three years many come from the non-Iranian districts for booty (gird), by going to bring damage (zîyân) on the Iranian districts, and to effect the devastation of the world; then the angel Bûrg, having come up from the low country of Lake Arag, arouses that very bird Kâmrôs, and it flies upon the loftiest of all the lofty mountains, and picks up all those non-Iranian districts as a bird does corn.

16

Regarding Karsipt they say, that it knew how to speak words, and brought the religion to the enclosure which Yim made, and circulated it; there they utter the Avesta in the language of birds.

17

Regarding the ox-fish they say, that it exists in all seas; when it utters a cry all fish become pregnant, and all noxious water-creatures cast their young.

18

The griffon bird, which is a bat, is noticed (kard) twice in another chapter (babâ).

19

Regarding the bird Ashôzust, which is the bird Zobara-vahman and also the bird Sôk, they say that it has given an Avesta with its tongue; when it speaks the demons tremble at it and take nothing away there; a nail-paring, when it is not prayed over (afsûd), the demons and wizards seize, and like an arrow it shoots at and kills that bird. 20. On this account the bird seizes and devours a nail-paring, when it is prayed over, so that the demons may not control its use; when it is not prayed over it does not devour it, and the demons are able to commit an offence with it.

21

Also other beasts and birds are created all in opposition to noxious creatures, as it says, that when the birds and beasts are all in opposition to noxious creatures and wizards, &c. 22. This, too, it says, that of all precious birds the crow (valâgh) is the most precious. 23, Regarding the white falcon it says, that it kills the serpent with wings. 24. The magpie (kâskînak) bird kills the locust, and is created in opposition to it. 25. The Kahrkâs, dwelling in decay, which is the vulture, is created for devouring dead matter (nasâî); so also are the crow (valâk) and the mountain kite.

26

The mountain ox, the mountain goat, the deer, the wild ass, and other beasts devour all snakes. 27. So also, of other animals, dogs are created in opposition to the wolf species, and for securing the protection of sheep; the fox is created in opposition to the demon Khava; the ichneumon is created in opposition to the venomous snake (garzak) and other noxious creatures in burrows; so also the great musk-animal is created in opposition to ravenous intestinal worms (kadûk-dânak garzak). 28. The hedgehog is created in opposition to the ant which carries off grain, as it says, that the hedgehog, every time that it voids urine into an ant's nest, will destroy a thousand ants; when the grain-carrier travels over the earth it produces a hollow track; when the hedgehog travels over it the track goes away from it, and it becomes level. 29. The water-beaver is created in opposition to the demon which is in the water. 30. The conclusion is this, that, of all beasts and birds and fishes, every one is created in opposition to some noxious creature.

31

Regarding the vulture (karkâs) it says, that, even from his highest flight, he sees when flesh the size of a fist is on the ground; and the scent of musk is created under his wing, so that if, in devouring dead matter, the stench of the dead matter comes out from it, he puts his head back under the wing and is comfortable again. 32. Regarding the Arab horse they say, that if, in a dark night, a single hair occurs on the ground, he sees it.

33

The cock is created in opposition to demons and wizards, co-operating with the dog; as it says in revelation, that, of the creatures of the world, those which are co-operating with Srôsh, in destroying the fiends, are the cock and the dog. 34. This, too, it says, that it would not have been managed if I had not created the shepherd's dog, which is the Pasus-haurva, and the house watchdog, the Vis-haurva; for it says in revelation, that the dog is a destroyer of such a fiend as covetousness, among those which are in the nature (aîtîh) of man and of animals. 35. Moreover it says, that, inasmuch as it will destroy all the disobedient, when it barks it will destroy pain; and its flesh and fat are remedies for driving away decay and pain from men.

36

Aûharmazd created nothing useless whatever, for all these (kolâ aê) are created for advantage; when one does not understand the reason of them, it is necessary to ask the Dastûr ('high-priest'), for his five dispositions (khûk) are created in this way that he may continually destroy the fiend (or deceit).

1

On the nature of rivers it says in revelation, that these two rivers flow forth from the north, part from Albûrz and part from the Albûrz of Aûharmazd; one towards the west, that is the Arag, and one towards the east, that is the Vêh river. 2. After them eighteen rivers flowed forth from the same source, just as the remaining waters have flowed forth from them in great multitude; as they say that they flowed out so very fast, one from the other, as when a man recites one Ashem-vohû of a series (padîsâr). All of those, with the same water, are again mingled with these rivers, that is, the Arag river and Vêh river. 4. Both of them continually circulate through the two extremities of the earth, and pass into the sea; and all the regions feast owing to the discharge (zahâk) of both, which, after both arrive together at the wide-formed ocean, returns to the sources whence they flowed out; as it says in revelation, that just as the light comes in through Albûrz and goes out through Albûrz, the water also comes out through Albûrz and goes away through Albûrz. 5. This, too, it says, that the spirit of the Arag begged of Aûharmazd thus: 'O first omniscient creative power! from whom the Vêh river begged for the welfare that thou mightest grant, do thou then grant it in my quantity!' 6. The spirit of the Vêh river similarly begged of Aûharmazd for the Arag river; and on account of loving assistance, one towards the other, they flowed forth with equal strength, as before the coming of the destroyer they proceeded without rapids, and when the fiend shall be destroyed they will again be without rapids.

7

Of those eighteen principal rivers, distinct from the Arag river and Vêh river, and the other rivers which flow out from them, I will mention the more famous: the Arag river, the Vêh river, the Diglat river they call also again the Vêh river, the Frât river, the Dâîtîk river, the Dargâm river, the Zôndak river, the Harôî river, the Marv river, the Hêtûmand river, the Akhôshir river, the Nâvadâ river, the Zîsmand river, the Khvegand river, the Balkh river, the Mehrvâ river they call the Hendvâ river, the Spêd river, the Rad river which they call also the Koir, the Khvaraê river which they call also the Mesrgân, the Harhaz river, the Teremet river, the Khvanaîdis river, the Dâraga river, the Kâsîk river, the Sêd ('shining') river Pêdâ-meyan or Katru-meyan river of Mokarstân.

8

I will mention them also a second time: the Arag river is that of which it is said that it comes out from Albûrz in the land of Sûrâk, in which they call it also the Âmi; it passes on through the land of Spêtos, which they also call Mesr, and they call it there the river Niv. 9. The Vêh river passes on in the east, goes through the land of Sînd, and flows to the sea in Hindûstân, and they call it there the Mehrâ river. 10. The sources of the Frât river are from the frontier of Arûm, they feed upon it in Sûristân, and it flows to the Diglat river; and of this Frât it is that they produce irrigation over the land. 11. It is declared that Mânûskîhar excavated the sources, and cast back the water all to one place, as it says thus 'I reverence the Frât, full of fish, which Mânûskîhar excavated for the benefit of his own soul, and he seized the water and gave to drink,' 12. The Diglat river comes out from Salmân, and flows to the sea in Khûgîstân. 13. The Dâîtîk river is the river which comes out from Aîrân-vêg, and goes out through the hill-country; of all rivers the noxious creatures in it are most, as it says, that the Dâîtîk river is full of noxious creatures. 14. The Dargâm river is in Sûde. 15. The Zend river passes through the mountains of Pangistân, and flows away to the Haro river. 16. The Haro river flows out from the Apârsên range. 17. The Hêtûmand river is in Sagastân, and its sources are from the Apârsên range; this is distinct from that which Frâsîyâv conducted away. 18.

8

The river Akhôshir is in Kûmîs. 19. The Zîsmand river, in the direction of Soghd, flows away towards the Khvegand river. 20. The Khvegand river goes on through the midst of Samarkand and Pargâna, and they call it also the river Ashârd. 21. The Marv river, a glorious river in the east, flows out from the Apârsên range. 22. The Balkh river comes out from the Apârsên mountain of Bâmîkân, and flows on to the Vêh river. 23. The Spêd river is in Âtarô-pâtakân; they say that Dahâk begged a favour here from Aharman and the demons. 24. The Tort river, which they call also the Koir, comes out from the sea of Gîklân, and flows to the sea of Vergân. 25. The Zahâvayi is the river which comes out from Âtarô-pâtakân, and flows to the sea in Pârs. 26. The sources of the Khvaraê river are from Spâhân; it passes on through Khûgîstân, flows forth to the Diglat river, and in Spâhân they call it the Mesrkân river. 27. The Harhaz river is in Taparîstân, and its sources are from Mount Dimâvand. 28. The Teremet river flows away to the Vêh river. 29. The Vendeses river is in that part of Pârs which they call Sagastân. 30. The Kâsak river comes out through a ravine (kâf) in the province of Tûs, and they call it there the Kasp river; moreover, the river, which is there the Vêh, they call the Kâsak; even in Sînd they call it the Kâsak. 31. The Pêdâk-mîyân, which is the river Katru-mîyân, is that which is in Kangdez. 32. The Dâraga river is in Aîrân-vêg, on the bank (bâr) of which was the dwelling of Pôrûshasp, the father of Zaratûst. 33. The other innumerable waters and rivers, springs and channels are one in origin with those; so in various districts and various places they call them by various names.

34

Regarding Frâsîyâv they say, that a thousand springs were conducted away by him into the sea Kyânsîh, suitable for horses, suitable for camels, suitable for oxen, suitable for asses, both great and small; and he conducted the spring Zarînmand (or golden source), which is the Hêtûmand river they say, into the same sea; and he conducted the seven navigable waters of the source of the Vakaêni river into the same sea, and made men settle there.

1

In revelation they mention seventeen species of liquid (mâyâ), as one liquid resides in plants; second, that which is flowing from the mountains, that is, the rivers; third, that which is rain-water; fourth, that of tanks and other special constructions; fifth, the semen of animals and men; sixth, the urine of animals and men; seventh, the sweat of animals and men; the eighth liquid is that in the skin of animals and men; ninth, the tears of animals and men; tenth, the blood of animals and men; eleventh, the oil in animals and men, a necessary in both worlds; twelfth, the saliva of animals and men, with which they nourish the embryo; the thirteenth is that which is under the bark of plants, as it is said that every bark has a liquid, through which a drop appears on a twig (têkh) when placed four finger-breadths before a fire; fourteenth, the milk of animals and men. 2. All these, through growth, or the body which is formed, mingle again with the rivers, for the body which is formed and the growth are both one.

3

This, too, they say, that of these three rivers, that is, the Arag river, the Marv river, and the Vêh river, the spirits were dissatisfied, so that they would not flow into the world, owing to the defilement of stagnant water (armêst) which they beheld, so that they were in tribulation through it until Zaratûst was exhibited to them, whom I (Aûharmazd) will create, who will pour sixfold holy-water (zôr) into it and make it again wholesome; he will preach carefulness. 4. This, too, it says, that, of water whose holy-water is more and pollution less, the holy-water has come in excess, and in three years it goes back to the sources; that of which the pollution and holy-water have both become equal, arrives back in six years; that of which the pollution is more and holy-water less, arrives back in nine years. 5. So, also, the growth of plants is connected, in this manner, strongly with the root; so, likewise, the blessings (âfrîn) which the righteous utter, come back, in this proportion, to themselves.

6

Regarding the river Nâhvtâk it says, that Frâsîyâv of Tûr conducted it away; and when Hûshêdar comes it will flow again suitable for horses; so, also, will the fountains of the sea Kyânsîh. 7. Kyânsîh is the one where the home (ginâk) of the Kayân race is.

1

On the nature of lakes it says in revelation, that thus many fountains of waters have come into notice, which they call lakes (var); counterparts of the eyes (kashm) of men are those fountains (kashmak) of waters; such as Lake Kêkast, Lake Sôvbar, Lake Khvârizem, Lake Frazdân, Lake Zarînmand, Lake Âsvast, Lake Husru, Lake Satavês, Lake Urvis.

2

I will mention them also a second time: Lake Kêkast is in Âtarô-pâtakân, warm is the water and opposed to harm, so that nothing whatever is living in it; and its source is connected with the wide-formed ocean. 3. Lake Sôvbar is in the upper district and country on the summit of the mountain of Tûs; as it says, that the Sûd-bâhar ('share of benefit') is propitious and good from which abounding liberality is produced. 4. Regarding Lake Khvârizem it says that excellent benefit is produced from it, that is, Arshisang the rich in wealth, the well-portioned with abounding pleasure. 5. Lake Frazdân is in Sagastân; they say, where a generous man, who is righteous, throws anything into it, it receives it; when not righteous, it throws it out again; its source also is connected with the wide-formed ocean. 6. Lake Zarînmand is in Hamadân. 7. Regarding Lake Âsvast it is declared that the undefiled water which it contains is always constantly flowing into the sea, so bright and copious that one might say that the sun had come into it and looked at Lake Âsvast, into that water which is requisite for restoring the dead in the renovation of the universe. 8. Lake Husru is within fifty leagues (parasang). of Lake Kêkast. 9. Lake (or, rather, Gulf) Satavês is that already written about, between the wide-formed ocean and the Pûtîk. 10. It is said that in Kamîndân is an abyss (zafar), from which everything they throw in always comes back, and it will not receive it unless alive (gânvar); when they throw a living creature into it, it carries it down; men say that a fountain from hell is in it. 11. Lake Urvis is on Hûgar the lofty.

1

On the nature of the ape and the bear they say, that Yim, when reason (nismô) departed from, him, for fear of the demons took a demoness as wife, and gave Yimak, who was his sister, to a demon as wife; and from them have originated the tailed ape and bear and other species of degeneracy.

2

This, too, they say, that in the reign of Az-i Dahâk a young woman was admitted to a demon, and a young man was admitted to a witch (parîk), and on seeing them they had intercourse; owing to that one intercourse the black-skinned negro arose from them. 3. When Frêdûn came to them they fled from the country of Iran, and settled upon the sea-coast; now, through the invasion of the Arabs, they are again diffused through the country of Iran.

1

On the chieftainship of men and animals and every single thing it says in revelation, that first of the human species Gâyômard was produced, brilliant and white, with eyes which looked out for the great one, him who was here the Zaratûstrôtûm (chief high-priest); the chieftainship of all things was from Zaratûst. 2. The white ass-goat, which holds its head down, is the chief of goats, the first of those species created. 3. The black sheep which is fat and white-jawed is the chief of sheep; it was the first of those species created. 4. The camel with white-haired knees and two humps is the chief of camels. 5. First the black-haired ox with yellow knees was created; he is the chief of oxen. 6. First the dazzling white (arûs) horse, with yellow ears, glossy hair, and white eyes, was produced; he is the chief of horses. 7. The white, cat-footed ass is the chief of asses. 8. First of dogs the fair (arûs) dog with yellow hair was produced; he is the chief of dogs. 9. The hare was produced brown (bûr); he is the chief of the wide-travellers. 10. Those beasts which have no dread whatever of the hand are evil. 11. First of birds the griffon of three natures was created, not for here (this world), for the Karsipt is the chief, which they call the falcon (kark), that which revelation says was brought to the enclosure formed by Yim. 12. First of fur animals the white ermine was produced; he is the chief of fur animals; as it says that it is the white ermine which came unto the assembly of the archangels. 13.

1

The Kar-fish, or Ariz, is the chief of the water-creatures. 14. The Dâîtîk river is the chief of streams. 15. The Dâraga river is the chief of exalted rivers, for the dwelling of the father of Zaratûst was on its banks, and Zaratûst was born there. 16. The hoary forest is the chief of forests. 17. Hûgar the lofty, on which the water of Arêdvîvsûr flows and leaps, is the chief of summits, since it is that above which is the revolution of the constellation Satavês, the chief of reservoirs. 18. The Hôm which is out-squeezed is the chief of medicinal plants. 19. Wheat is the chief of large-seeded grains. 20. The desert wormwood is the chief of unmedicinal plants. 21. The summer vetch, which they also call 'pag' (gâvirs), is the chief of small-seeded grains. 22. The Kûstîk (sacred thread-girdle) is the chief of clothes. 23. The Bâzâyvâna is the chief of seas. 24. Of two men, when they come forward together, the wiser and more truthful is chief.

25

This, too, it says in revelation, that Aûharmazd created the whole material world one abode, so that all may be one; for there is much splendour and glory of industry in the world. 26. Whatsoever he performs, who practises that which is good, is the value of the water of life; since water is not created alike in value, for the undefiled water of Arêdvîvsûr is worth the whole water of the sky and earth of Khvanîras, except the Arag river, created by Aûharmazd. 27. Of trees the myrtle and date, on which model, it is said, trees were formed, are worth all the trees of Khvanîras, except the Gôkard tree with which they restore the dead.

28

Of mountains Mount Apârsên's beginning is in Sagastân and end in Khûgîstân, some say it is all the mountains of Pârs, and is chief of all mountains except Albûrz. 29. Of birds Kamrôs is chief, who is worth all the birds in Khvanîras, except the griffon of three natures. 30. The conclusion is this, that every one who performs a great duty has then much value.

1

On matters of religion it says in revelation thus: 'The creatures of the world were created by me complete in three hundred and sixty-five days,' that is, the six periods of the Gâhanbârs which are completed in a year. 2. It is always necessary first to count the day and afterwards the night, for first the day goes off, and then the night comes on. And from the season (gâs) of Mêdôk-shêm, which is the auspicious day Khûr of the month Tîr, to the season of Mêdîyârêm, which is the auspicious day Vâhrâm of the month Dîn—the shortest day—the night increases; and from the season of Mêdîyârêm to the season of Mêdôk-shêm the night decreases and the day increases. 4. The summer day is as much as two of the shortest winter days, and the winter night is as much as two of the shortest summer nights. 5. The summer day is twelve Hâsars, the night six Hâsars; the winter night is twelve Hâsars, the day six; a Hâsar being a measure of time and, in like manner, of land. 6. In the season of Hamêspamadâyêm, that is, the five supplementary days at the end of the month Spendarmad, the day and night are again equal.

7

As from the auspicious day Aûharmazd of the month Fravardîn to the auspicious day Anîrân of the month Mitrô is the summer of seven months, so from the auspicious day Aûharmazd of the month Âvân to the auspicious month Spendarmad, on to the end of the five supplementary days, is winter of five months. 8. The priest fulfils the regulation (vakar) about a corpse and other things, by this calculation as to summer and winter. 9. In those seven months of summer the periods (gâs) of the days and nights are five—since one celebrates the Rapîtvîn—namely, the period of daybreak is Hâvan, the period of midday is Rapîtvîn, the period of afternoon is Aûzêrîn, when the appearance of the stars has come into the sky until midnight is the period of Aîbisrûtêm, from midnight until the stars become imperceptible is the period of Aûshahîn. 10. In winter are four periods, for from daybreak till Aûshahîn is all Hâvan, and the rest as I have said; and the reason of it is this, that the appearance of winter is in the direction of the north, where the regions Vôrûbarst and Vôrûgarst are; the original dwelling of summer, too, is in the south, where the regions Fradadafsh and Vîdadafsh are; on the day Aûharmazd of the auspicious month Âvân the winter acquires strength and enters into the world, and the spirit of Rapîtvîn goes from above-ground to below-ground, where the spring (khânî) of waters is, and diffuses warmth and moisture in the water, and so many roots of trees do not wither with cold and drought. 11.

7

And on the auspicious day Âtarô of the month Dîn the winter arrives, with much cold, at Aîrân-vêg; and until the end, in the auspicious month Spendarmad, winter advances through the whole world; on this account they kindle a fire everywhere on the day Âtarô of the month Dîn, and it forms an indication that winter has come. 12. In those five months the water of springs and conduits is all warm, for Rapîtvîn keeps warmth and moisture there, and one does not celebrate the period of Rapîtvîn. 13. As the day Aûharmazd of the month Fravardîn advances it diminishes the strength which winter possesses, and summer comes in from its own original dwelling, and receives strength and dominion. 14. Rapîtvîn comes up from below-ground, and ripens the fruit of the trees; on this account the water of springs is cold in summer, for Rapîtvîn is not there; and those seven months one celebrates the Rapîtvîn, and summer advances through the whole earth. 15. And yet in the direction of Hindûstân, there where the original dwelling of summer is nearer, it is always neither cold nor hot; for in the season which is the dominion of summer, the rain always dispels most of the heat, and it does not become perceptible; in the winter rain does not fall, and the cold does not become very perceptible. 16. In the northern direction, where the preparation of winter is, it is always cold; for in the summer mostly, on account of the more oppressive winter there, it is not possible so to dispel the cold that one might make it quite warm. 17. In the middle localities the cold of winter and heat of summer both come on vehemently.

18

Again, the year dependent on the revolving moon is not equal to the computed year on this account, for the moon returns one time in twenty-nine, and one time in thirty days, and there are four hours (zamân) more than such a one of its years; as it says, that every one deceives where they speak about the moon (or month), except when they say that it comes twice in sixty days. 19. Whoever keeps the year by the revolution of the moon mingles summer with winter and winter with summer.

20

This, too, it says, that the auspicious month Fravardîn, the month Ardavahist, and the month Horvadad are spring; the month Tîr, the month Amerôdad, and the month Shatvaîrô are summer; the month Mitrô, the month Âvân, and the month Âtarô are autumn; the month Dîn, the month Vohûman, and the month Spendarmad are winter. 21. And the sun comes from the sign (khûrdak) of Aries, into which it proceeded in the beginning, back to that same place in three hundred and sixty-five days and six short times (hours), which are one year. 22. As every three months it (the sun) advances through three constellations, more or less, the moon comes, in a hundred and eighty days, back to the place out of which it travelled in the beginning.

1

A Hâsar on the ground is a Parasang of one thousand steps of the two feet. 2. A Parasang is a measure as much as a far-seeing man may look out, see a beast of burden, and make known that it is black or white. 3. And the measure of a man is eight medium spans.

1

On the nature of plants it says in revelation, that, before the coming of the destroyer, vegetation had no thorn and bark about it; and, afterwards, when the destroyer came, it became coated with bark and thorny, for antagonism mingled with every single thing; owing to that cause vegetation is also much mixed with poison, like Bis the height of hemp (kand), that is poisonous, for men when they eat it die.

2

In like manner even as the animals, with grain of fifty and five species and twelve species of medicinal plants, have arisen from the primeval ox, ten thousand species among the species of principal plants, and a hundred thousand species among ordinary plants have grown from all these seeds of the tree opposed to harm, the many-seeded, which has grown in the wide-formed ocean. 3. When the seeds of all these plants, with those from the primeval ox, have arisen upon it, every year the bird strips that tree and mingles all the seeds in the water; Tîstar seizes them with the rain-water and rains them on to all regions. 4. Near to that tree the white Hôm, the healing and undefiled, has grown at the source of the water of Arêdvîvsûr; every one who eats it becomes immortal, and they call it the Gôkard tree, as it is said that Hôm is expelling death; also in the renovation of the universe they prepare its immortality therefrom; and it is the chief of plants.

5

These are as many genera of plants as exist: trees and shrubs, fruit-trees, corn, flowers, aromatic herbs, salads, spices, grass, wild plants, medicinal plants, gum plants, and all producing oil, dyes, and clothing. 6. I will mention them also a second time: all whose fruit is not welcome as food of men, and are perennial (sâlvâr), as the cypress, the plane, the white poplar, the box, and others of this genus, they call trees and shrubs (dâr va dirakht). 7. The produce of everything welcome as food of men, that is perennial, as the date, the myrtle, the lote-plum, the grape, the quince, the apple, the citron, the pomegranate, the peach, the fig, the walnut, the almond, and others in this genus, they call fruit (mîvak). 8. Whatever requires labour with the spade, and is perennial, they call a shrub (dirakht). 9. Whatever requires that they take its crop through labour, and its root withers away, such as wheat, barley, grain, various kinds of pulse, vetches, and others of this genus, they call corn (gûrdâk). 10. Every plant with fragrant leaves, which is cultivated by the hand-labour of men, and is perennial (hamvâr), they call an aromatic herb (siparam). 11. Whatever sweet-scented blossom arises at various seasons through the hand-labour of men, or has a perennial root and blossoms in its season with new shoots and sweet-scented blossoms, as the rose, the narcissus, the jasmine, the dog-rose (nêstarûn), the tulip, the colocynth (kavastîk), the pandanus (kêdi), the kamba, the ox-eye (hêri), the crocus, the swallow-wort (zarda), the violet, the kârda, and others of this genus, they call a flower (gûl). 12.

5

Everything whose sweet-scented fruit, or sweet-scented blossom, arises in its season, without the hand-labour of men, they call a wild plant (vahâr or nihâl). 13. Whatever is welcome as food of cattle and beasts of burden, they call grass (giyâh). 14. Whatever enters into cakes (pês-pârakîhâ) they call spices (âvzârîhâ). 15. Whatever is welcome in eating of bread, as torn shoots of the coriander, water-cress (kakîg), the leek, and others of this genus, they call salad (têrak). 16. Whatever is like spinning cotton, and others of this genus, they call clothing plants (gâmak). 17. Whatever lentil is greasy, as sesame, dûshdâng, hemp, zandak, and others of this genus, they call an oil-seed (rôkanô). 18. Whatever one can dye clothing with, as saffron, sapan-wood, zakava, vaha, and others of this genus, they call a dye-plant (rag). 19. Whatever root, or gum, or wood is scented, as frankincense, varâst, kust, sandalwood, cardamom, camphor, orange-scented mint, and others of this genus, they call a scent (bôd). 20. Whatever stickiness comes out from plants they call gummy (zadak). 21. The timber which proceeds, from the trees, when it is either dry or wet, they call wood (kîbâ). 22. Every one of all these plants which is so, they call medicinal (dârûk).

23

The principal fruits are of thirty kinds (khadûînak), and ten species (sardak) of them are fit to eat inside and outside, as the fig, the apple, the quince, the citron, the grape, the mulberry, the pear, and others of this kind; ten are fit to eat outside, but not fit to eat inside, as the date, the peach, the white apricot, and others of this kind; those which are fit to eat inside, but not fit to eat outside, are the walnut, the almond, the pomegranate, the cocoanut, the filbert, the chesnut, the pistachio nut, the vargân, and whatever else of this description are very remarkable.

24

This, too, it says, that every single flower is appropriate to an angel (ameshôspend), as the white jasmine (saman) is for Vohûman, the myrtle and jasmine (yâsmin) are Aûharmazd's own, the mouse-ear (or sweet marjoram) is Ashavahist's own, the basil-royal is Shatvaîrô's own, the musk flower is Spendarmad's, the lily is Horvadad's, the kamba is Amerôdad's, Dîn-pavan-Âtarô has the orange-scented mint (vâdrang-bôd), Âtarô has the marigold (âdargun), the water-lily is Âvân's, the white marv is Khtûrshêd's, the ranges is Mâh's, the violet is Tîr's, the mêren is Gôs's, the kârda is Dîn-pavan-Mitrô's, all violets are Mitrô's, the red chrysanthemum (khêr) is Srôsh's, the dog-rose (nestran) is Rashnû's, the cockscomb is Fravardîn's, the sisebar is Vâhrâm's, the yellow chrysanthemum is Râm's, the orange-scented mint is Vâd's, the trigonella is Dîn-pavan-Dîn's, the hundred-petalled rose is Dîn's, all kinds of wild flowers (vahâr) are Ard's, Âstâd has all the white Hôm, the bread-baker's basil is Asmân's, Zamyâd has the crocus, Mâraspend has the flower of Ardashîr, Anîrân has this Hôm of the angel Hôm, of three kinds.

25

It is concerning plants that every single kind with a drop of water on a twig (teh) they should hold four finger-breadths in front of the fire; Most of all it is the lotos (kûnâr) they speak of.

[1. On the evil-doing of Aharman and the demons it says in revelation, that the evil which the evil spirit has produced for the creation of Aûharmazd it is possible to tell by this winter; and his body is that of a lizard (vazagh) whose place is filth (kalk). 2. He does not think, nor speak, nor act for the welfare (nadûkîh) of the creatures of Aûharmazd; and his business is unmercifulness and the destruction of this welfare, so that the creatures which Aûharmazd shall increase he will destroy; and his eyesight (kashm mîkisn) does not refrain from doing the creatures harm. 3. As it says that, 'ever since a creature was created by, us, I, who am Aûharmazd, have not rested at ease, on account of providing protection for my own creatures; and likewise not even he, the evil spirit, on account of contriving evil for the creatures.' 4. And by their devotion to witchcraft (yâtûk-dînôîh) he seduces mankind into affection for himself and disaffection to Aûharmazd, so that they forsake the religion of Aûharmazd, and practise that of Aharman. 5. He casts this into the thoughts of men, that this religion of Aûharmazd is nought, and it is not necessary to be steadfast in it. 6. Whoever gives that man anything, in whose law (dâd) this saying is established, then the evil spirit is propitiated by him, that is, he has acted by his pleasure.

7

The business of Akôman is this, that he gave vile thoughts and discord to the creatures. 8. The business of the demon Andar is this, that he constrains the thoughts of the creatures from deeds of virtue, just like a leader who has well-constrained (sardâr-i khûp afsârdŏ); and he casts this into the thoughts of men, that it is not necessary to have the sacred shirt and thread-girdle. 9. The business of the demon Sâvar, that is a leader of the demons, is this, that is, misgovernment, oppressive anarchy, and drunkenness. 10. The business of the demon Nâîkîyas is this, that he gives discontent to the creatures; as it says, that should this one give anything to those men whose opinion (dâd) is this, that it is not necessary to have the sacred shirt and thread-girdle, then Andar, Sâvar, and Nâîkîyas are propitiated by him. 11. The demon Taprêv is he who mingles poison with plants and creatures; as it says thus: 'Taprêv the frustrater, and Zâîrîk the maker of poison.' 12. All those six, it is said, are arch-fiends of the demons; the rest are cooperating and confederate with them. 13. This, too, it says, that] should one give [anything to] a man who says [that it is proper to have one boot], and in his law walking with one boot [is established, then] the fiend Taprêv is propitiated [by him].

14

The demon Tarômat [is he who] produces disobedience; the demon Mîtôkht is the liar (drôgan) of the evil spirit; the demon Arask ('malice') is the spiteful fiend of the evil eye. 15. Theirs are the same appliances as the demon Aeshm's, as it says that seven powers are given to Aeshm, that he may utterly destroy the creatures therewith; with those seven powers he will destroy seven of the Kayân heroes in his own time, but one will remain. 16. There where Mîtôkht ('falsehood') arrives, Arask ('malice') becomes welcome, [and there where Arask is welcome] Aeshm lays a foundation, and there where Aeshm has a foundation many creatures perish, and he causes much non-Iranianism. 17. Aeshm mostly contrives all evil for the creatures of Aûharmazd, and the evil deeds of those Kayân heroes have been more complete through Aeshm, as it says, that Aeshm, the impetuous assailant, causes them most.

18

The demon Vîzarêsh is he who struggles with the souls of men which have departed, those days and nights when they remain in the world; he carries them on, terror-stricken, and sits at the gate of hell. 19. The demon Uda is he who, when a man sits in a private place, or when he eats at meals, strikes his knee spiritually on his back, so that he bawls out [and looks out, that chattering he may eat, chattering] he may evacuate (rîed), and chattering he may make water (mêzêd), so that he may not attain [unto the] best existence.

18

[20. The demon Akâtâsh is the fiend of perversion (nikîrâyîh), who makes the creatures averse (nikîrâî) from proper things; as it says, that whoever has given anything to that person (tanû) whose opinion (dâd) is this, that it is not necessary to have a high-priest (dastôbar), then the demon Aeshm is propitiated by him. 21. Whoever has given anything to that person whose opinion is this, and who says, that it is not necessary to have a snake-killer (mâr-van), then Aharman, with the foregoing demons, is propitiated by him; this is said of him who, when he sees a noxious creature, does not kill it. 22. A snake-killer (mâro-gnô) is a stick on the end of which a leathern thong is provided; and it is declared that every one of the good religion must possess one, that they may strike and kill noxious creatures and sinners more meritoriously with it.

23

Zarmân is the demon who makes decrepit (dûspad), whom they call old age (pirîh). 24. Kîshmak is he who makes disastrous (vazandak), and also causes the whirlwind which passes over for disturbance. 25. The demon Varenô is he who causes illicit intercourse, as it says thus: 'Varenô the defiling (âlâî).' 26. The demon Bûshâsp is she who causes slothfulness; Sêg is the fiend (drûg) who causes annihilation; and the demon Nîyâz is he who causes distress.

27

The demon Âz ('greediness') is he who swallows everything, and when, through destitution, nothing has come he eats himself; he is that fiendishness which, although the whole wealth of the world be given up to it, does not fill up and is not satisfied; as it says, that the eye of the covetous is a noose (gamand), and in it the world is nought. 28. Pûs is the demon who makes a hoard, and does not consume it, and does not give to any one; as it says, that the power of the demon Âz is owing to that person who, not content with his own wife, snatches away even those of others.

29

The demon Nas is he who causes the pollution and contamination (nisrûstih), which they call nasâi ('dead matter'). 30. The demon Frîftâr ('deceiver') is he who seduces mankind. 31. The demon Spazg ('slander') is he who brings and conveys discourse (milayâ), and it is nothing in appearance such as he says; and he shows that mankind fights and apologizes (avakhshînêd), individual with individual. 32. The demon Arâst ('untrue') is he who speaks falsehood. 33. The demon Aîghâsh is the malignant-eyed fiend who smites mankind with his eye. 24. The demon Bût is he whom they worship among the Hindûs, and his growth is lodged in idols, as one worships the horse as an idol. 35 Astô-vîdâd is the evil flyer (vâê-i sarîtar) who seizes the life; as it says that, when his hand strokes a man it is lethargy, when he casts it on the sick one it is fever, when he looks in his eyes he drives away the life, and they call it death. 36. The demon of the malignant eye (sûr-kashmîh) is he who will spoil anything which men see, when they do not say 'in the name of God' (yazdân).

37

With every one of them are many demons and fiends co-operating, to specify whom a second time would be tedious; demons, too, who are furies (khashmakân), are in great multitude it is said. 38. They are demons of ruin, pain, and growing old (zvârân), producers of vexation and bile, revivers of grief (nîvagîh), the progeny of gloom, and bringers of stench, decay, and vileness, who are many, very numerous, and very notorious; and a portion of all of them is mingled in the bodies of men, and their characteristics are glaring in mankind.

39

The demon Apâôsh and the demon Aspengargâk are those who remain in contest with the rain. 40. Of the evil spirit are the law of vileness, the religion of sorcery, the weapons of fiendishness, and the perversion (khâmîh) of God's works; and his wish is this, that is: 'Do not ask about me, and do not understand me! for if ye ask about and understand me, ye will not come after me.' 41. This, too, it says, that the evil spirit remains at the distance of a cry, even at the cry of a three-year-old cock (kûlêng), even at the cry of an ass, even at the cry of a righteous man when one strikes him involuntarily and he utters a cry. 42. The demon Kûndak is he who is, the steed (bârak) of wizards.

43

Various new demons arise from the various new sins the creatures may commit, and are produced for such purposes; who make even those planets rush on which are in the celestial sphere, and they stand very numerously in the conflict. 44. Their ringleaders (kamârîkân) are those seven planets, the head and tail of Gôkîhar, and Mûspar provided with a tail, which are ten. 45. And by them these ten worldly creations, that is, the sky, water, earth, vegetation, animals, metals, wind, light, fire, and mankind, are corrupted with all this vileness; and from them calamity, captivity, disease, death, and other evils and corruptions ever come to water, vegetation, and the other creations which exist in the world, owing to the fiendishness of those ten. 46. They whom I have enumerated are furnished with the assistance and crafty (afzar-hômand) nature of Aharman.

47

Regarding the cold, dry, stony, and dark interior of mysterious (târîk dên afrâg-pêdâk) hell it says, that the darkness is fit to grasp with the hand, and the stench is fit to cut with a knife; and if they inflict the punishment of a thousand men within a single span, they (the men) think in this way, that they are alone; and the loneliness is worse than its punishment. 48. And its connection (band) is with the seven planets, be it through much cold like Saturn (Kêvân), be it through much heat like Aharman; and their food is brimstone (gandak), and of succulents the lizard (vazagh), and other evil and wretchedness (patyân).]

1

On [the spiritual chieftainship of the regions of the earth] it says in revelation, that every one of those six chieftainships has one spiritual chief; as the chief of Arzah is Ashâshagahad-ê Hvandkãn, the chief of Savah is Hoazarôdathhri-hanâ Parêstyarô, the chief of Fradadafsh is Spîtôîd-i Aûspôsînân, [the chief of Vîdadafsh is Aîrîz-râsp Aûspôsînân,] the chief of Vôrûbarst is Huvâsp, the chief of Vôrûgarst is Kakhravâk. 2. Zaratûst is spiritual chief of the region of Khvanîras, and also of all the regions; he is chief of the world of the righteous, and it is said that the whole religion was received by them from Zaratûst.

3

In the region of Khvanîras are many places, from which, in this evil time of violent struggling with the adversary, a passage (vidarg) is constructed by the power of the spiritual world (maînôkîh), and one calls them the beaten tracks of Khvanîras.

4

Counterparts of those other regions are such places as Kangdez, the land of Saukavastân, the plain of the Arabs (Tâzîkân), the plain of Pêsyânsaî, the river Nâîvtâk, Aîrân-vêg, the enclosure (var) formed by Yim, and Kasmîr in India. 5. And one immortal chief acts in the government of each of them; as it says, that Pêshyôtanû son of Vistâsp, whom they call Kîtrô-maînô, is in the country of Kangdez; Aghrêrad son of Pashang is in the land of Saukavastân, and they call him Gôpatshah; Parsadgâ Hvembya is in the plain of Pêsyânsaî, and he is Hvembya for this reason, because they brought him up in a hvemb ('jar') for fear of Khashm ('Wrath'); [Asâm-i Yamâhust is in the place which they call the River Nâîvtâk]; the tree opposed to harm is in Aîrân-vêg; Urvatad-nar son of Zaratûst is in the enclosure formed by Yim. 6. Regarding them it says, they are those who are immortal, as are Narsih son of Vîvanghâû, Tûs son of Nôdar, Gîw son of Gûdarz, Ibairaz the causer of strife, and Ashavazd son of Pourudhâkhst; and they will all come forth, to the assistance of Sôshyans, on the production of the renovation of the universe.

7

Regarding Sâm it says, that he became immortal, but owing to his disregard of the Mazdayasnian religion, a Tûrk whom they call Nihâg wounded him with an arrow, when he was asleep there, in the plain of Pêsyânsaî; and it had brought upon him the unnatural lethargy (bûshasp) which overcame him in the midst of the heat. 8. And the glory (far) of heaven stands over him for the purpose that, when Az-i Dahâk becomes unfettered (arazak), he may arise and slay him; and a myriad guardian spirits of the righteous are as a protection to him. 9. Of Dahâk, whom they call Bêvarâsp, this, too, it says, that Frêdûn when he captured Dahâk was not able to kill him, and afterwards confined him in Mount Dimâvand; when he becomes unfettered, Sâm arises, and smites and slays him.

10

As to Kangdez, it is in the direction of the east, at many leagues from the bed (var) of the wide-formed ocean towards that side. 11. The plain of Pêsyânsaî is in Kâvulistân, as it says, that the most remarkable upland (bâlist) in Kâvulistân is where Pêsyânsaî is; there it is hotter, on the more lofty elevations there is no heat. 12. Aîrân-vêg is in the direction of Âtarô-pâtakân. 13. The land of Saukavastân is on the way from Tûrkistân to Kînistân, in the direction of the north. 14. [The enclosure] formed by Yim is in the middle of Pârs, in Sruvâ; thus, they say, that what Yim formed (Yim-kard) is below Mount Yimakân. 15. Kasmîr is in Hindûstân.

1

On the nature of the resurrection and future existence it says in revelation, that, whereas Mâshya and Mâshyôî, who grew up from the earth, first fed upon water, then plants, then milk, and then meat, men also, when their time of death has come, first desist from eating meat, then milk, then from bread, till when they shall die they always feed upon water. 2. So, likewise, in the millennium of Hûshêdar-mâh, the strength of appetite (âz) will thus diminish, when men will remain three days and nights in superabundance (sîrîh) through one taste of consecrated food. 3. Then they will desist from meat food, and eat vegetables and milk; afterwards, they abstain from milk food and abstain from vegetable food, and are feeding on water; and for ten years before Sôshyans comes they remain without food, and do not die.

4

After Sôshyans comes they prepare the raising of the dead, as it says, that Zaratûst asked of Aûharmazd thus: 'Whence does a body form again, which the wind has carried and the water conveyed (vazîd)? and how does the resurrection occur?' 5. Aûharmazd answered thus: 'When through me the sky arose from the substance of the ruby, without columns, on the spiritual support of far-compassed light; when through me the earth arose, which bore the material life, and there is no maintainer of the worldly creation but it; when by me the sun and moon and stars are conducted in the firmament (andarvaî) of luminous bodies; when by me corn was created so that, scattered about in the earth, it grew again and returned with increase; when by me colour of various kinds was created in plants; when by me fire was created in plants and other things without combustion; when by me a son was created and fashioned in the womb of a mother, and the structure (pîsak) severally of the skin, nails, blood, feet, eyes, ears, and other things was produced; when by me legs were created for the water, so that it flows away, and the cloud was created which carries the water of the world and rains there where it has a purpose; when by me the air was created which conveys in one's eyesight, through the strength of the wind, the lowermost upwards according to its will, and one is not able to grasp it with the hand out-stretched; each one of them, when created by me, was herein more difficult than causing the resurrection, for it is an assistance to me in the resurrection that they exist, but when they were formed it was not forming the future out of the past. 6. Observe that when that which was not was then produced, why is it not possible to produce again that which was? for at that time one will demand the bone from the spirit of earth, the blood from the water, the hair from the plants, and the life from fire, since they were delivered to them in the original creation.'

7

First, the bones of Gâyômard are roused up then those of Mâshya and Mâshyôî, then those of the rest of mankind; in the fifty-seven years of Sôshyans they prepare all the dead, and all men stand up; whoever is righteous and whoever is wicked, every human creature, they rouse up from the spot where its life departs. 8. Afterwards, when all material living beings assume again their bodies and forms, then they assign (barâ yehabûnd) them a single class. 9. Of the light accompanying (levatman) the sun, one half will be for Gâyômard, and one half will give enlightenment among the rest of men, so that the soul and body will know that this is my father, and this is my mother, and this is my brother, and this is my wife, and these are some other of my nearest relations.

10

Then is the assembly of the, Sadvâstarân where all mankind will stand at this time; in that assembly every one sees his own good deeds and his own evil deeds; and then, in that assembly, a wicked man becomes as conspicuous as a white sheep among those which are black. 11. In that assembly whatever righteous man was friend of a wicked one in the world, and the wicked man complains of him who is righteous, thus: 'Why did he not make me acquainted, when in the world, with the good deeds which he practised himself?' if he who is righteous did not inform him, then it is necessary for him to suffer shame accordingly in that assembly.

12

Afterwards they set the righteous man apart from the wicked; and then the righteous is for heaven (garôdmân), and they cast the wicked back to hell. 13. Three days and nights they inflict punishment bodily in hell, and then he beholds bodily those three days' happiness in heaven. 14. As it says that, on the day when the righteous man is parted from the wicked, the tears of every one, thereupon, run down unto his legs. 15. When, after they set apart a father from his consort (hambâz), a brother from his brother, and a friend from his friend, they suffer, every one for his own deeds, and weep, the righteous for the wicked, and the wicked about himself; for there may be a father who is righteous and a son wicked, and there may be one brother who is righteous and one wicked. 16. Those for whose peculiar deeds it is appointed, such as Dahâk and Frâsîyâv of Tûr, and others of this sort, as those deserving death (marg-argânân), undergo a punishment no other men undergo; they call it 'the punishment of the three nights.'

17

Among his producers of the renovation of the universe, those righteous men of whom it is written that they are living, fifteen men and fifteen damsels, will come to the assistance of Sôshyans. 18. As Gôkîhar falls in the celestial sphere from a moonbeam on to the earth, the distress of the earth becomes such-like as that of a sheep when a wolf falls upon it. 19. Afterwards, the fire and halo melt the metal of Shatvaîrô, in the hills and mountains, and it remains on this earth like a river.

20

Then all men will pass into that melted metal and will become pure; when one is righteous, then it seems to him just as though he walks continually in warm milk; but when wicked, then it seems to him in such manner as though, in the world, he walks continually in melted metal.

21

Afterwards, with the greatest affection, all men come together, father and son and brother and friend ask one another thus: 'Where has it been these many years, and what was the judgment upon thy soul? hast thou been righteous or wicked?' 22. The first soul the body sees, it enquires of it with those words (gûft). 23. All men become of one voice and administer loud praise to Aûharmazd and the archangels.

24

Aûharmazd completes his work at that time, and the creatures become so that it is not necessary to make any effort about them; and among those by whom the dead are prepared, it is not necessary that any effort be made. 25. Sôshyans, with his assistants, performs a Yazisn ceremony in preparing the dead, and they slaughter the ox Hadhayôs in that Yazisn; from the fat of that ox and the white Hôm they prepare Hûsh, and give it to all men, and all men become immortal for ever and everlasting. 26. This, too, it says, that whoever has been the size of a man, they restore him then with an age of forty years; they who have been little when not dead, they restore then with an age of fifteen years; and they give every one his wife, and show him his children with the wife; so they act as now in the world, but there is no begetting of children.

27

Afterwards, Sôshyans and his assistants, by order of the creator Aûharmazd, give every man the reward and recompense suitable to his deeds; this is even the righteous existence (aît) where it is said that they convey him to paradise (vahist), and the heaven (garôdmân) of Aûharmazd takes up the body (kerp) as itself requires; with that assistance he continually advances for ever and everlasting. 28. This, too, it says, that whoever has performed no worship (yast), and has ordered no Gêtî-kharîd, and has bestowed no clothes as a righteous gift, is naked there; and he performs the worship (yast) of Aûharmazd, and the heavenly angels provide him the use of his clothing.

29

Afterwards, Aûharmazd seizes on the evil spirit, Vohûman on Akôman, Ashavahist on Andar, Shatvaîrô on Sâvar, Spendarmad on Tarômat who is Nâûnghas, Horvadad and Amerôdad on Tâîrêv and Zâîrîk, true-speaking on what is evil-speaking, Srôsh on Aeshm 30. Then two fiends remain at large, Aharman and Âz; Aûharmazd comes to the world, himself the Zôta and Srôsh the Râspî, and holds the Kûstî in his hand; defeated by the Kûstî formula the resources of the evil spirit and Âz act most impotently, and by the passage through which he rushed into the sky he runs back to gloom and darkness. 31. Gôkîhar burns the serpent (mâr) in the melted metal, and the stench and pollution which were in hell are burned in that metal, and it (hell) becomes quite pure. 32. He (Aûharmazd) sets the vault into which the evil spirit fled, in that metal; he brings the land of hell back for the enlargement of the world; the renovation arises in the universe by his will, and the world is immortal for ever and everlasting.

33

This, too, it says, that this earth becomes an iceless, slopeless plain; even the mountain, whose summit is the support of the Kînvar bridge, they keep down, and it will not exist.

0

On the race and genealogy of the Kayâns.

1

Hôshyang was son of Fravâk, son of Sîyâkmak, son of Mâshya, son of Gâyômard. [2. Takhmôrup was son of Vîvanghâû, son of Yanghad, son of Hôshyang. 3. Yim,] Takhmôrup, Spîtûr, and Narsih, whom they also call 'the Rashnû of Kînŏ,' were all brothers 4. From Yim and Yimak, who was his sister, was born a pair, man and woman, and they became husband and wife together; Mîrak the Âspiyân and Zîyânak Zardâhim were their names, and the lineage went on. 5. Spîtûr was he who, with Dahâk, cut up Yim; 3; Narsih lived then also, whom they call Nêsr-gyâvân; they say that such destiny (gadman) is allotted to him, that he shall pass every day in troubles, and shall make all food purified and pure.

6

Dahâk was son of Khrûtâsp, son of Zâînîgâv, son of Virafsang, son of Tâz, son of Fravâk, son of Sîyâkmak; by his mother Dahâk was of Udaî, son of Bayak, son of Tambayak, son of Owokhm, son of Pairi-urvaêsm, son of Gadhwithw, son of Drûgâskân, son of the evil spirit.

7

Frêdûn the Âspiyân was son of Pûr-tôrâ the Âspiyân, son of Sôk-tôrâ the Âspiyân, son of Bôr-tôrâ the Âspiyân, son of Sîyâk-tôrâ the Âspiyân, son of Spêd-tôrâ the Âspiyân, son of Gefar-tôrâ the Âspiyân, son of Ramak-tôrâ the Âspiyân, son of Vanfraghesn the Âspiyân, son of Yim, son of Vîvanghâû; as these, apart from the Âspiyân Pûr-tôrâ, were ten generations, they every one lived a hundred years, which becomes one thousand years; those thousand years were the evil reign of Dahâk. 8. By the Âspiyân Pûr-tôrâ was begotten Frêdûn, who exacted vengeance for Yim; together with him, also were the sons Barmâyûn and Katâyûn, but Frêdûn was fuller of glory than they.

9

By Frêdûn three sons were begotten, Salm and Tûg and Aîrîk; and by Aîrîk one son and one pair were begotten; the names of the couple of sons were Vânîdâr and Anastokh, and the name of the daughter was Gûzak. 10. Salm and Tûg slew them all, Aîrîk and his happy sons, but Frêdûn kept the daughter in concealment, and from that daughter a daughter was born; they became aware of it, and the mother was slain by them. 11. Frêdûn provided for the daughter, also in concealment, for ten generations, when Mânûs-i Khûrshêd-vînîk was born from his mother, [so called because, as he was born, some of] the light of the sun (khûrshêd) fell upon his nose (vînîk). 12. From Mânûs-i Khûrshêd-vînîk and his sister was Mânûs-khûrnar, and from Mânûs-khûrnar [and his sister] was Mânûskîhar born, by whom Salm and Tûg were slain in revenge for Aîrîk. 13. By Mânûskîhar were Fris, Nôdar, and Dûrâsrôb begotten.

14

Just as Mânûskîhar was of Mânûs-khûrnar, of Mânûs-khûrnâk, who was Mâm-sozak, of Aîrak, of Thritak, of Bîtak, of Frazûsak, of Zûsak, of Fragûzak, of Gûzak, of Aîrîk, of Frêdûn, so Frâsîyâv was of Pashang, of Zaêsm, of Tûrak, of Spaênyasp, of Dûrôshasp, of Tûg, of Frêdûn. 15. He (Frâsîyâv) as well as Karsêvaz, whom they call Kadân, and Aghrêrad were all three brothers.

14

[16. Pashang and Vîsak were both brothers. 17. By Vîsak were Pîrân, Hûmân, Sân, and other brothers begotten. 18. By Frâsîyâv were Frasp-i Kûr, Sân, Shêdak, and other sons begotten; and Vispân-fryâ, from whom Kaî-Khûsrôb was born, was daughter of Frâsîyâv, and was of the same mother with Frasp-i Kûr. 19. From Frasp-i Kûr were Sûrâk, Asûrîk, and other children; and by them were Khvâst-aîrikht, Yazdân-aîrikht, Yazdân-sarâd, Frêh-khûrd, Lâ-vahâk, and others begotten, a recital of whom would be tedious.

20

By Aghrêrad was Gôpatshah begotten. 21. When Frâsîyâv made Mânûskîhar, with the Iranians, captive in the mountain-range (gar) of Padashkh-vâr, and scattered ruin and want among them, Aghrêrad begged a favour of God (yazdân), and he obtained the benefit that the army and champions of the Iranians were saved by him from that distress. 22. Frâsîyâv slew Aghrêrad for that fault; and Aghrêrad, as his recompense, begat such a son as Gôpatshah.

23

Aûzôbô the Tûhmâspian, Kanak-i Barzist, Arawisanasp, and Vaêtand-i Râghinôid were the three sons and the daughter of Agâimasvâk, the son of Nôdar, son of Mânûskîhar, who begat Aûzôbô. 24. Kavâd was a child in a waist-cloth (kuspûd) they abandoned him on a river, and he froze upon the door-sills (kavâdakân); Aûzôbô perceived and took him, brought him up, and settled the name of the trembling child.

25

By Kavâd was Kaî-Apîvêh begotten; by Kaî-Apîvêh were Kaî-Arsh, Kaî-Vyârsh, Kaî-Pisân, and Kaî-Kâûs begotten; by Kaî-Kâûs was Sîyâvakhsh begotten; by Sîyâvakhsh was Kaî-Khûsrôb begotten. 26. Keresâsp and Aûrvakhsh were both brothers. 27. Athrat was son of Sâhm, son of Tûrak, son of Spaênyasp, son of Dûrôshasp, son of Tûg, son of Frêdûn. 28. Lôharâsp was son of Aûzâv, son of Mânûs, son of Kaî-Pîsîn, son of Kaî-Apîvêh, son of Kaî-Kavâd. 29. By Kaî-Lôharâsp were Vistâsp, Zarîr, and other brothers begotten; by Vistâsp were Spend-dâd and Pêshyô-tanû begotten; and by Spend-dâd were Vohûman, Âtarô-tarsah, Mitrô-tarsah, and others begotten.

30

Artakhshatar descendant of Pâpak—of whom his mother was daughter—was son of Sâsân, son of Vêh-âfrîd and Zarîr, son of Sâsân, son of Artakhshatar who was the said Vohûman son of Spend-dâd.

31

The mother of Kaî-Apîvêh was Farhank, daughter of him who is exalted on the heavenly path, Urvad-gâi-frâst, son of Râk, son of Dûrâsrôb, son of Mânûskîhar. 32. This, too, it says, that the glory of Frêdûn settled on the root of a reed (kanyâ) in the wide-formed ocean; and Nôktargâ, through sorcery, formed a cow for tillage, and begat children there; three years he carried the reeds there, and gave them to the cow, until the glory went on to the cow; he brought the cow, milked her milk, and gave it to his three sons; as their walking was on hoofs, the glory did not go to the sons, but to Farhank. 33. Nôktargâ wished to injure Farhank, but Farhank went with the glory away from the fierce (tîb) father, and made a vow (patyastâk) thus: 'I will give my first son to Aûshbâm.' 34. Then Aûshbâm saved her from the father; and the first son, Kaî-Apîvêh, she bore and gave to Aûshbâm, was a hero associating with Aûshbâm, and travelled in Aûshbâm's company.

35

The mother of Aûzôbô was the daughter of Nâmûn the wizard, when Nâmak was with Frâsîyâv.

36

And, moreover, together with those begotten by Sâm were six children in pairs, male and female; the name of one was Damnak, of one Khûsrôv, and of one Mârgandak, and the name of each man and woman together was one. 37. And the name of one besides them was Dastân; he was considered more eminent than they, and Sagânsîh and the southern quarter were given to him; and Avar-shatrô and the governorship were given by him to Avarnak. 38. of Avar-shatrô this is said, that it is the district of Avarnak, and they offered blessings to Srôsh and Ardavahist in succession; on this account is their possession of horses and possession of arms; and on account of firm religion, purity, and manifest joy, good estimation and extensive fame are greatly among them. 39. To Damnak the governorship of Asûristân was given; sovereignty and arranging the law of sovereignty, wilfulness and the stubborn defects they would bring, were among them. 40. To Sparnak the governorship of Spâhân was given; to Khûsrôv the governorship of Râi was given; to Mârgandak the kingdom, forest settlements, and mountain settlements of Padashkhvârgar were given; where they travel nomadically, and there are the forming of sheep-folds, prolificness, easy procreation, and continual triumph over enemies. 41. From Dastân proceeded Rûdastâm and Hûzavârak.]

1

On the kindred of Pôrûshasp, son of Paîtirâsp, son of Aurvadasp, son of Hâêkadâsp, son of Kakhshnûs, son of Pâîtîrasp, son of Hardarsn, son of Hardâr, son of Spîtâmân, son of Vîdast, son of Ayazem, son of Ragan, son of Dûrâsrôb, son of Mânûskîhar. 2. As Paîtirâsp had two sons, one Pôrûshasp and one Ârâsti, by Pôrûshasp was Zaratûst begotten for a sanctuary of good religion, and by Ârâsti was Mêdyôk-mâh begotten. 3. Zaratûst, when he brought the religion, first celebrated worship and expounded in Aîrân-vêg, and Mêdyôk-mâh received the religion from him. 4. The Môbads of Pârs are all traced back to this race of Mânûskîhar.

5

Again, I say, by Zaratûst were begotten three sons and three daughters; one son was Isadvâstar, one Aûrvatad-nar, and one Khûrshêd-kîhar; as Isadvâstar was chief of the priests he became the Môbad of Môbads, and passed away in the hundredth year of the religion; Aûrvatad-nar was an agriculturist, and the chief of the enclosure formed by Yim, which is below the earth; Khûrshêd-kîhar was a warrior, commander of the army of Pêshyôtanû, son of Vistâsp, and dwells in Kangdez; and of the three daughters the name of one was Frên, of one Srît, and of one Pôrukîst. 6. Aûrvatad-nar and Khûrshêd-kîhar were from a serving (kakar) wife, the rest were from a privileged (pâdakhshah) wife. 7. By Isadvâstar was begotten a son whose name was Ururviga, and they call him Arang-i Bîrâdân ('fore-arm of brothers') for this reason, that, as they were from a serving wife, she then delivered them over to Isadvâstar through adoption. 8. This, too, one knows, that three sons of Zaratûst, namely, Hûshêdar, Hûshêdar-mâh, and Sôshyans, were from Hvôv; as it says, that Zaratûst went near unto Hvôv three times, and each time the seed went to the ground; the angel Nêryôsang received the brilliance and strength of that seed, delivered it with care to the angel Anâhîd, and in time will blend it with a mother. 9. Nine thousand, nine hundred, and ninety-nine, and nine myriads of the guardian spirits of the righteous are intrusted with its protection, so that the demons may not injure it.

10

The name of the mother of Zaratûst was Dughdâ, and the name of the father of the mother, of Zaratûst was Frahimravâ.

0

The family of the Môbads ('priests').

1

Bahak was son of Hûbakht, son of Âtarô-bôndak, son of Mâhdad, son of Mêdyôk-mâh, son of Frâh-vakhsh-vindâd, son of Mêdyôk-mâh, son of Kâd, son of Mêdyôk-mâh, son of Ârâstih, son of Paîtirâsp. 2. As Bahak was Môbad of Môbads (high-priest) unto Shâhpûhar, son of Aûharmazd, so Kâd was the great preceptor (farmâdâr) unto Dârâî.

3

Âtarô-pâd was son of Mâraspend, son of Dâdardâ, son of Dâdîrâd, son of Hûdînô, son of Âtarôdâd, son of Mânûskîhar, son of Vohûman-kîhar, son of Fryânô, son of Bâhak, son of Frêdûn, son of Frashâîtar, son of Pôrûshasp, son of Vînâsp, son of Nivar, son of Vakhsh, son of Vahidhrôs, son of Frast, son of Gâk, son of Vakhsh, son of Fryân, son of Ragan, son of Dûrâsrôb, son of Mânûskîhar.

4

Mitrô-varâz was son of Nîgâs-afzûd-dâk, son of Shîrtashôsp, son of Parstva, son of Urvad-gâ, son of Tâham, son of Zarîr, son of Dûrâsrôb, son of Mânûs. 5. Dûrnâmîk was son of Zâgh, son of Masvâk, son of Nôdar, son of Mânûskîhar.

6

Mitrô-akâvîd is son of Mardân-vêh, son of Afrôbag-vindâd, son of Vindâd-i-pêdâk, son of Vâê-bûkht, son of Bahak, son of Vâê-bûkht. 7. The mother from whom I was born is Hûmâî, daughter of Freh-mâh, who also was the righteous daughters of Mâh-ayâr son of Mâh-bôndak, son of Mâh-bûkht. 8. Pûyisn-shâd is son of Mardân-vêh, son of Afrôbag-vindâd, son of Vindâd-i-pêdâk, son of Vâê-bûkht, son of Bahak, son of Vâê-bûkht.

9

All the other Môbads who have been renowned in the empire (khûdâyîh) were from the same family it is said, and were of this race of Mânûskîhar. 10. Those Môbads, likewise, who now exist are all from the same family they assert, and I, too, they boast, whom they call 'the administration of perfect rectitude' (Dâdakîh-i Ashôvahistô). 11. Yûdân-Yim son of Vâhrâm-shâd, son of Zaratûst, Âtarô-pâd son of Mâraspend, son of Zâd-sparham, Zâd-sparham son of Yûdân-Yim, Âtarô-pâd son of Hâmîd, Ashôvahist son of Freh-Srôsh, and the other Môbads have sprung from the same family.

12

This, too, it says, that 'in one winter I will locate (gâkînam) the religion of the Mazdayasnians, which came out into the other six regions.']

0

On the reckoning of the years.

1

Time was for twelve thousand years; and it says in revelation, that three thousand years was the duration of the spiritual state, where the creatures were unthinking, unmoving, and intangible; and three thousand years was the duration of Gâyômard, with the ox, in the world. 2. As this was six thousand years series of millennium reigns of Cancer, Leo, and Virgo had elapsed, because it was six thousand years when the millennium reign came to Libra, the adversary rushed in, and Gâyômard lived thirty years in tribulation. After the thirty years Mâshya and Mashyôî grew up; it was fifty years while they were not wife and husband, and they were ninety-three years together as wife and husband till the time when Hôshyang came.

4

Hôshyang was forty years, Takhmôrup thirty years, Yim till his glory departed six hundred and sixteen years and six months, and after that he was a hundred years in concealment. 5. Then the millennium reign came to Scorpio, and Dahâk ruled a thousand years. 6. After the millennium reign came to Sagittarius, Frêdûn reigned five hundred years; in the same five hundred years of Frêdûn were the twelve years of Aîrîk; Mânûskîhar was a hundred and twenty years, and in the same reign of Mânûskîhar, when he was in the mountain fastness (dûshkhvâr-gar), were the twelve years of Frâsîyâv; Zôb the Tûhmâspian was five years.

7

Kaî-Kabâd was fifteen years; Kaî-Kâûs, till he went to the sky, seventy-five years, and seventy-five years after that, altogether a hundred and fifty years; Kai-Khûsrôv sixty years; Kaî-Lôrâsp a hundred and twenty years; Kaî-Vistâsp, till the coming of the religion, thirty years, altogether a hundred and twenty years.

8

Vohûman son of Spend-dâd a hundred and twelve years; Hûmâî, who was daughter of Vohûman, thirty years; Dârâî son of Kîhar-i-âzâd, that is, of the daughter of Vohûman, twelve years; Dârâî son of Dârâî fourteen years; Alexander the Rûman fourteen years.

9

The Askânians bore the title in an uninterrupted (a-arûbâk) sovereignty two hundred and eighty-four years, Ardashîr son of Pâpak and the number of the Sâsânians four hundred and sixty years, and then it went to the Arabs.

9

THEY call these memoranda and writings the Selections (kîdakîhâ) of Zâd-sparam, son of Yûdân-Yim.

0

In propitiation of the creator Aûharmazd and all the angels—who are the whole of the heavenly and earthly sacred beings (yazdân)—are the sayings of Herbad Zâd-sparam, son of Yûdân-Yim, who is of the south, about the meeting of the beneficent spirit and the evil spirit.

1

It is in scripture thus declared, that light was above and darkness below, and between those two was open space. 2. Aûharmazd was in the light, and Aharman in the darkness; Aûharmazd was aware of the existence of Aharman and of his coming for strife; Aharman was not aware of the existence of light and of Aûharmazd. 3. It happened to Aharman, in the gloom and darkness, that he was walking humbly (frô-tanû) on the borders, and meditating other things he came up to the top, and a ray of light was seen by him; and because of its antagonistic nature to him he strove that he might reach it, so that it might also be within his absolute power. 4. And as he came forth to the boundary, accompanied by certain others, Aûharmazd came forth to the struggle for keeping Aharman away from His territory; and He did it through pure words, confounding witchcraft, and cast him back to the gloom.

5

For protection from the fiend (drûg,) the spirits rushed in, the spirits of the sky, water, earth, plants, animals, mankind, and fire He had appointed, and they maintained it (the protection) three thousand years. 6. Aharman, also, ever collected means in the gloom; and at the end of the three thousand years he, came back to the boundary, blustered (patîstâd), and exclaimed thus: 'I will smite thee, I will smite the creatures which thou thinkest have produced fame for thee—thee who art the beneficent spirit—I will destroy everything about them.'

7

Aûharmazd answered thus: 'Thou art not a doer of everything, O fiend!'

8

And, again, Aharman retorted thus: 'I will seduce all material life into disaffection to thee and affection to myself.'

9

Aûharmazd perceived, through the spirit of wisdom, thus: 'Even the blustering of Aharman is capable of performance, if I do not allow disunion (lâ barînînam) during a period of struggle.' 10. And he demanded of him a period for friendship, for it was seen by him that Aharman does not rely upon the intervention of any vigorous ones, and the existence of a period is obtaining the benefit of the mutual friendship and just arrangement of both; and he formed it into three periods, each period being three millenniums. 11. Aharman relied upon it, and Aûharmazd perceived that, though it is not possible to have Aharman sent down, ever when he wants he goes back to his own requisite, which is darkness; and from the poison which is much diffused endless strife arises.

12

And after the period was appointed by him, he brought forward the Ahûnavar formula; and in his Ahûnavar these kinds of benefit were shown:—13. The first is that, of all things, that is proper which is something declared as the will of Aûharmazd; so that, whereas that is proper which is declared the will of Aûharmazd, where anything exists which is not within the will of Aûharmazd, it is created injurious from the beginning, a sin of a distinct nature. 14. The second is this, that whoever shall do that which is the will of Aûharmazd, his reward and recompense are his own; and of him who shall not do that which is the will of Aûharmazd, the punishment at the bridge, owing thereto is his own; which is shown from this formula; and the reward of doers of good works, the punishment of sinners, and the tales of heaven and hell are from it. 15. Thirdly, it is shown that the sovereignty of Aûharmazd increases that which is for the poor, and adversity is removed; by which it is shown that there are treasures for the needy one, and treasures are to be his friends; as the intelligent creations are to the unintelligent, so also are the treasures of a wealthy person to a needy one, treasures liberally given which are his own. 16. And the creatures of the trained hand of Aûharmazd are contending and angry (ârdîk), one with the other, as the renovation of the universe must occur through these three things. 17. That is, first, true religiousness in one self, and reliance upon a man's original hold on the truly glad tidings (nav-barhâm), that Aûharmazd is all goodness without vileness, and his will is a will altogether excellent; and Aharman is all vileness without goodness. 18. Secondly, hope of the reward and recompense of good works, serious fear of the bridge and the punishment of crime, strenuous perseverance in good works, and abstaining from sin. 19. Thirdly, the existence of the mutual assistance of the creatures, or along with and owing to mutual assistance, their collective warfare; it is the triumph of warfare over the enemy which is one's own renovation.

20

By this formula he (Aharman) was confounded, and he fell back to the gloom; and Aûharmazd produced the creatures bodily for the world; first, the sky; the second, water; the third, earth; the fourth, plants; the fifth, animals; the sixth, mankind. 21. Fire was in all, diffused originally through the six substances, of which it was as much the confiner of each single substance in which it was established, it is said, as an eyelid when they lay one down upon the other.

22

Three thousand years the creatures were possessed of bodies and not walking on their navels; and the sun, moon, and stars stood still. 23. In the mischievous incursion, at the end of the period, Aûharmazd observed thus: 'What advantage is there from the creation of a creature, although thirstless, which is unmoving or mischievous?' 24. And in aid of the celestial sphere he produced the creature Time (zôrvan); and Time is unrestricted, so that he made the creatures of Aûharmazd moving, distinct from the motion of Aharman's creatures, for the shedders of perfume (bôi-dâdân) were standing one opposite to the other while emitting it. 25. And, observantly of the end, he brought forward to Aharman a means out of himself, the property of darkness, with which the extreme limits (vîrûnakŏ) of Time were connected by him, an envelope (pôstô) of the black-pated and ash-coloured kind. 26. And in bringing it forward he spoke thus: 'Through their weapons the co-operation of the serpent (azŏ) dies away, and this which is thine, indeed thy own daughter, dies through religion; and if at the end of nine thousand years, as it is said and written, is a time of upheaval (madam kardanŏ), she is upheaved, not ended.'

27

At the same time Aharman came from accompanying Time out to the front, out to the star station; the connection of the sky with the star station was open, which showed, since it hung down into empty space, the strong communication of the lights and glooms, the place of strife in which is the pursuit of both. 28. And having darkness with himself he brought it into the sky, and left the sky so to gloom that the internal deficiency in the sky extends as much as one-third over the star station.

On the coming in of Aharman to the creatures it is thus declared in revelation, that in the month Fravardîn and the day Aûharmazd, at noon, he came forth to the frontier of the sky. 2. The sky sees him and, on account of his nature, fears as much as a sheep trembles at a wolf; and Aharman came on, scorching and burning into it. 3. Then he came to the water which was arranged below the earth, and darkness without an eyelid was brought on by him; and he came on, through the middle of the earth, as a snake all-leaping comes on out of a hole; and he stayed within the whole earth. 4. The passage where he came on is his own, the way to hell, through which the demons make the wicked run.

5

Afterwards, he came to a tree, such as was of a single root, the height of which was several feet, and it was without branches and without bark, juicy and sweet; and to keep the strength of. all kinds of trees in its race, it was in the vicinity of the-middle of the earth; and at the self-same time it became quite withered.

6

Afterwards, he came to the ox, the sole-created, as it stood as high as Gâyômard on the bank of the water of Dâîtih in the middle of the earth; and its distance from Gâyômard being as much as its own height, it was also distant from the bank of the water of Dâîtih by the same measure; and it was a female, white and brilliant as the moon. 7. As the adversary came upon it Aûharmazd gave it a narcotic, which is also called 'bang,' to eat, and to rub the 'bang' before the eye, so that the annoyance from the assault of crimes may be less; it became lean and ill, and fell upon its right breast trembling.

8

Before the advance to Gâyômard, who was then about one-third the height of Zaratûst, and was brilliant as the sun; Aûharmazd forms, from the sweat on the man, a figure of fifteen years, radiant and tall, and sends it on to Gâyômard; and, he also brings his sweat on to him as long as one Yathâ-ahû-vairyô is being recited. 9. When he issued from the sweat, and raised his eyes, he saw. the world when it was dark as night; on the whole earth were the snake, the scorpion, the lizard (vazak), and noxious creatures of many kinds; and so the other kinds of quadrupeds stood among the reptiles; every approach of the whole earth was as though not as much as a needle's point remained, in which there was no rush of noxious creatures. 10. There were the coming of a planetary star into planetary conjunction, and the moon and planets at sixes and sevens; many dark forms with the face and curls of Az-i Dahâk suffered punishment in company with certain non-Iranians; and he was amazed at calling the wicked out from the righteous.

11

Lastly, he (Aharman) came up to the fire, and mingled darkness and smoke with it.

1

And Gôsûrvan, as she was herself the soul of the primeval ox, when the ox passed away, came out from the ox, even as the soul from the body of the dead, and kept up the clamour of a cry to Aûharmazd in such fashion as that of an army, a thousand strong, when they cry out together. 2. And Aûharmazd, in order to be much more able to keep watch over the mingled creatures than in front of Gâyômard, went from the earth up to the sky. 3. And Gôsûrvan continually went after him crying, and she kept up the cry thus: 'With whom may the guardianship over the creatures be left by thee?'

1

This was the highest predominance of Aharman, for he came on, with all the strength which he had, for the disfigurement of the creatures; and he took as much as one-third of the base of the sky, in a downward direction, into a confined and captive state, so that it was all dark and apart from the light, for it was itself, at the coming of the adversary, his enemy among the struggles for creation. 2. And this is opposing the renovation of the universe, for the greatest of all the other means of the fiend, when he has come in, are of like origin and strength this day, in the sleep of the renovation, as on that when the enemy, who is fettered on coming in, is kept back.

3

Amid all this struggling were mingled the instigations of Aharman, crying thus: 'My victory has come completely, for the sky is split and disfigured by me with gloom and darkness, and taken by me as a stronghold; water is disfigured by me, and the earth, injured by darkness, is pierced by me; vegetation is withered by me, the ox is put to death by me, Gâyômard is made ill by me, and opposed to those revolving are the glooms and planets arranged by me; no one has remained for me to take and pervert in combat except Aûharmazd, and of the earth there is only one man, who is alone, what is he able to do?'

4

And he sends Astô-vîdâd upon him with the thousand decrepitudes (aûzvârânŏ) and diseases which are his own, sicknesses of various kinds, so that they may make him ill and cause death. 5. Gâyômard was not secured by them, and the reason was because it was a decree of appointing Time (zôrvânŏ) in the beginning of the coming in of Aharman, that: 'Up to thirty winters I appoint Gâyômard unto brilliance and preservation of life.' 6. And his manifestation in the celestial sphere was through the forgiveness of criminals and instigators of confusion by his good works, and for that reason no opportunity was obtained by them during the extent of thirty years.

7

For in the beginning it was so appointed that the star Jupiter (Aûharmazd) was life towards the creatures, not through its own nature, but on account of its being within the control (band) of the luminaries; and Saturn (Kêvân) was death towards the creatures. 8. Both were in their supremacy (bâlîst) at the beginning of the creatures, as Jupiter was in Cancer on rising, that which is also called Gîvân ('living"), for it is the place in which life is bestowed upon it; and Saturn was in Libra, in the great subterranean, so that its own venom and deadliness became more evident and more dominant thereby. 9. And it was when both shall not be supreme that Gâyômard was to complete his own life, which is the thirty years Saturn came not again to supremacy, that is, to Libra. 10. And at the time when Saturn came into Libra, Jupiter was in Capricornus, on account of whose own lowness, and the victory of Saturn over Jupiter, Gâyômard suffered through those very defects which came and are to continue advancing, the continuance of that disfigurement which Aharman can bring upon the creatures of Aûharmazd.

When in like manner, and equally oppressively, as his (Aûharmazd's) creatures were disfigured, then through that same deterioration his own great glory was exhibited; for as he came within the sky he maintains the spirit of the sky, like an intrepid warrior who has put on metal armour; and the sky in its fortress spoke these hasty, deceitful words to Aharman, thus: 'Now when thou shalt have come in I will not let thee back;' and it obstructed him until Aûharmazd prepared another rampart, that is stronger, around the sky, which is called 'righteous understanding' (ashôk âkâsîh). 2. And he arranged the guardian spirits of the righteous who are warriors around that rampart, mounted on horses and spear in hand, in such manner as the hair on the head; and they acquired the appearance of prison guards who watch a prison from outside, and would not surrender the outer boundaries to an enemy descended from the inside.

3

Immediately, Aharman endeavours that he may go back to his own complete darkness, but he found no passage; and he recapitulated, with seeming misgiving, his fears of the worthiness which is to arise at the appearance of the renovation of the universe at the end of the nine thousand years.

4

As it is said in the Gâthas, thus: 'So also both those spirits have approached together unto that which was the first creation—that is, both spirits have come to the body of Gâyômard. Whatever is in life is so through this purpose of Aûharmazd, that is: So that I may keep it alive; whatever is in lifelessness is so through this purpose of the evil spirit, that is: So that I may utterly destroy it; and whatever is thus, is so until the last in the world, so that they (both spirits) come also on to the rest of mankind. And on account of the utter depravity of the wicked their destruction is fully seen, and so is the perfect meditation of him who is righteous, the hope of the eternity of Aûharmazd.'

5

And this was the first contest, that of the sky with Aharman.

1

And as he (Aharman) came secondly to the water, together with him rushed in, on the horse Cancer, he who is the most watery Tîstar; the equally watery one, that is called Avrak, gave forth a cloud and went down in the day; that is declared as the movement of the first-comers of the creatures. 2. Cancer became a zodiacal constellation (akhtar); it is the fourth constellation of the zodiac for this reason, because the month Tîr is the fourth month of the year.

3

And as Tîstar begged for assistance, Vohûman and Hôm are therefore co-operating with him in command, Bûrg of the waters and the water in mutual aid, and the righteous guardian spirits in keeping the peace. 4. He was converted into three forms, which are the form of a man, the form of a bull, and the form of a horse; and each form was distinguished in brilliance for ten nights, and lets its rain fall on the night for the destruction of noxious creatures. 5. The drops became each separately like a great bowl in which water is drawn; and as to that on which they are driven, they kill all the noxious creatures except the reptiles, who entered into the muddiness of the earth.

6

Afterwards, the wind spirit, in the form of a man, became manifest on the earth; radiant and tall he had a kind of wooden boot (mûkvŏ-aê-i dârînô) on his feet; and as when the life shall stir the body, the body is advancing with like vigour, so that spirit of the wind stirs forth the inner nature of the atmospheric wind, the wind pertaining to the whole earth is forth, and the water in its grasp is flung out from it to the sides of the earth, and its wide-formed ocean arose therefrom.

7

It (the ocean) keeps one-third of this earth, and among its contents are a thousand sources and fountains, such as are called lakes (var); a thousand water-fountains, whose water is from the ocean, come up from the lakes and are poured forth into it. 8. And the size of some of all the lakes and all the fountains of water is as much as a fast rider on an Arab horse, who continually compasses and canters around them, will attain in forty days, which is 1900, long leagues (parasang-i akarîk), each league being at least 20,000 feet.

9

And after the noxious creatures died, and the poison therefrom was mixed up in the earth, in order to utterly destroy that poison Tîstar went down into the ocean; and Apâôsh, the demon, hastened to meet him, and at the alarm of the first contest Tîstar was in terror (pard). 10. And he applied unto Aûharmazd, who brought such power unto Tîstar as arises through propitiation and praise and invoking by name, and they call forth such power unto Tîstar as that of ten vigorous horses, ten vigorous camels, ten vigorous bulls, ten mountains when hurled, and ten single-stream rivers when together. 11. And without alarm he drove out Apâôsh, the demon, and kept him away from the sources of the ocean.

12

And with a cup and measuring bowl, which possessed the diligence even of a guardian spirit (fravâhar), he seized many more handfuls of water, and made it rain down much more prodigiously, for destruction, drops as large as men's heads and bulls' heads, great and small. 13. And in that cloud and rain were the chastisement and beating which Tîstar and the fire Vâzist inflicted on the opposition of Apâôsh; the all-deciding (vispô-vikîr) fire Vâzist struck down with a club of fire, all-deciding among the malevolent (kêbarânŏ).

14

Ten days and nights there was rain, and its darting was the shooting of the noxious creatures; afterwards, the wind drove it to the shore of the wide-formed ocean, and it is portioned out into three, and three seas arose from it; they are called the Pûîtîk, the Kamîrîd, and the Gehân-bûn. 15. Of these the Pûîtîk itself is salt water, in which is a flow and ebb; and the control of its flow and ebb is connected with the moon, and by its continual rotation, in coming up and going down, that of the moon is manifested. 16. The wide-formed ocean stands forth on the south side as to (pavan) Albûrz, and the Pûîtîk stands contiguous to it, and amidst it is the gulf (var) of Satavês, whose connection is with Satavês, which is the southern quarter. 17. In the activity of the sea, and in the increase and decrease of the moon, whose circuit is the whole of Iran, are the flow and ebb; of the curving tails in front of the moon two issue forth, and have an abode in Satavês; one is the up-drag and one the down-drag; through the up-drag occurs the flood, and through the down-drag occurs the ebb. 18. And Satavês itself is a gulf (var) and side arm of the wide-formed ocean, for it drives back the impurity and turbidness which come from the salt sea, when they are continually going into the wide-formed ocean, with a mighty high wind, while that which is clear through purity goes into the Arêdvîvsûr sources of the wide-formed ocean. 19. Besides these four there are the small seas.

20

And, afterwards, there were made to flow from Albûrz, out of its northern border, two rivers, which were the Arvand—that is, the Diglît, and the flow of that river was to those of the setting sun (val frôd-yehevundânŏ)—and the Vêh was the river of the first-comers to the sun; formed as two horns they went on to the ocean. 21. After them eighteen great rivers came out from the same Albûrz; and these twenty rivers, whose source is in Albûrz, go down into the earth, and arrive in Khvanîras.

22

Afterwards, two fountains of the sea are opened out for the earth, which are called the Kêkast—a lake which has no cold wind, and on whose shore rests the triumphant fire Gûsnasp and, secondly, the Sôvar which casts on its shores all turbidness, and keeps its own salt lake clear and pure, for it is like the semblance of an eye which casts out to its edges every ache and every impurity; and on account of its depth it is not reached to the bottom, for it goes into the ocean; and in its vicinity rests the beneficial fire Bûrzîn-Mitrô.

23

And this was the second contest, which was with the water.

1

And as he (Aharman) came thirdly to the earth, which arrayed the whole earth against him— since there was an animation of the earth through the shattering—Albûrz grew up, which is the boundary of the earth, and the other mountains, which are amid the circuit of the earth, come up 2244 in number. 2. And by them the earth was bound together and arranged, and on them was the sprouting and growth of plants, wherefrom was the nourishment of cattle, and therefrom was the great advantage of assistance to men.

3

Even so it is declared that before the coming of the destroyer to the creatures, for a thousand years the substance of mountains was created in the earth—especially as antagonism came on the earth, and settled on it with injury—and it came up over the earth just like a tree whose branch has grown at the top, and its root at the bottom. 4. The root of the mountains is passed on from one to the other, and is arranged in connection with them, and through it is produced the path and passage of water from below to above, so that the water may flow in it in such manner as blood in the veins, from all parts of the body to the heart, the latent vigour which they possess. 5. And, moreover, in six hundred years, at first, all the mountains apart from Albûrz were completed. 6. Albûrz was growing during eight hundred years; in two hundred years it grew up to the star station, in two hundred years up to the moon station, two hundred years up to the sun station, and two hundred years up to the sky. 7. After Albûrz the Aparsên mountain is the greatest, as it is also called the Avar-rôyisn (up-growth') mountain, whose beginning is in Sagastân and its end unto Pârs and to Kînîstân.

8

This, too, is declared, that after the great rain in the beginning of the creation, and the wind's sweeping away the water to the ocean, the earth is in seven portions, a little above it, as the compact earth, after the rain, is torn up by the noise and wind in various places. 9. One portion, moreover, as much as one-half the whole earth, is in the middle, and in each of the six portions around is as much as Sagastân; moreover, as much as Sagastân is the measure of what is called a keshvar ('region') for the reason that one was defined from the other by a kêsh ('furrow'). 10. The middle one is Khvanîras, of which Pârs is the centre, and those six regions are like a coronet (avîsar) around it. 11. One part of the wide-formed ocean wound around it, among those six regions; the sea and forest seized upon the south side, and a lofty mountain grew up on the north, so that they might become separate, one from the other, and imperceptible.

12

This is the third contest, about the earth.

1

As he (Aharman) came fourthly to the plants—which have struggled (kûkhshî-aîtŏ) against him with the whole vegetation—because the vegetation was quite dry, Amerôdad, by whom the essence of the world's vegetation was seized upon, pounded it up small, and mixed it up with the rain-water of Tîstar. 2. After the rain the whole earth is discerned sprouting, and ten thousand special species and a hundred thousand additional species (levatman sardakŏ) so grew as if there were a species of every kind; and those ten thousand species are provided for keeping away the ten thousand diseases.

3

Afterwards, the seed was taken up from those hundred thousand species of plants, and from the collection of seed the tree of all germs, amid the wide-formed ocean, was produced, from which all species of plants continually grow. 4. And the griffon bird (sênô mûrûvŏ) has his resting-place upon it; when he wanders forth from within it, he scatters the dry seed into the water, and it is rained back to the earth with the rain.

5

And in its vicinity the tree was produced which is the white Hôm, the counteractor of decrepitude, the reviver of the dead, and the immortalizer of the living.

6

This was the fourth contest, about the plants.

1

As he (Aharman) came fifthly to cattle—which struggled against him with all the animals—and likewise as the primeval ox passed away, from, the nature of the vegetable principle it possessed, fifty-five species of grain and twelve species of medicinal plants grew from its various members; and forasmuch as they should see from which member each one proceeds, it is declared in the Dâmdâd Nask. 2. And every plant grown from a member promotes that member, as it is said that there where the ox scattered its marrow on to the earth, grain afterwards grew up, corn and sesame, vetches and peas; so sesame, on account of its marrow quality, is itself a great thing for developing marrow. 3. And it is also said that from the blood is the vine, a great vegetable thing—as wine itself is blood—for more befriending the sound quality of the blood. 4. And it is said that from the nose is the pulse (mâys or mâsah) which is called dônak, and was a variety of sesame (samagâ), and it is for other noses.

5

And it is also said that from the lungs are the rue-like herbs which heal, and are for the lung-disease of cattle. 6. This, rooted amid the heart, is thyme, from which is Vohûman's thorough withstanding of the stench of Akôman, and it is for that which proceeds from the sick and yawners.

7

Afterwards, the brilliance of the seed, seized upon, by strength, from the seed which was the ox's, they would carry off from it, and the brilliance was intrusted to the angel of the moon; in a place therein that seed was thoroughly purified by the light of the moon, and was restored in its many qualities, and made fully infused with life (gânvar-hômand). 8. Forth from there it produced for Aîrân-vêg, first, two oxen, a pair, male and female, and, afterwards, other species, until the completion of the 282 species; and they were discernible as far as two long leagues on the earth. 9. Quadrupeds walked forth on the land, fish swam in the water, and birds flew in the atmosphere; in every two, at the time good eating is enjoyed, a longing (âvdahân) arose therefrom, and pregnancy and birth.

10

Secondly, their subdivision is thus:—First, they are divided into three, that is, quadrupeds walking on the earth, fish swimming in the water, and birds flying in the atmosphere. 11. Then, into five classes, that is, the quadruped which is round-hoofed, the double-hoofed, the five-clawed, the bird, and the fish, whose dwellings are in five places, and which are called aquatic, burrowing, oviparous, wide-travelling, and suitable for grazing. 12. The aquatic are fish and every beast of burden, cattle, wild beast, dog, and bird which enters the water; the burrowing are the marten (samûr) and musk animals, and all other dwellers and movers in holes; the oviparous are birds of every kind; the wide-travelling sprang away for help, and are also those of a like kind; those suitable for grazing are whatever are kept grazing in a flock.

13

And, afterwards, they were divided into genera, as the round-hoofed are one, which is all called 'horse;' the double-hoofed are many, as the camel and ox, the sheep and goat, and others double-hoofed; the five-clawed are the dog, hare, musk animals, marten, and others; then are the birds, and then the fish. 14. And then they were divided into species, as eight species of horse, two species of camel, ten species of ox, five species of sheep, five species of goat, ten of the dog, five of the hare, eight of the marten, eight of the musk animals, 110 of the birds, and ten of the fish; some are counted for the pigs, and with all those declared and all those undeclared there were, at first, 282 species; and with the species within species there were a thousand varieties.

15

The birds are distributed into eight groups (rîstakŏ), and from that which is largest to that which is smallest they are so spread about as when a man, who is sowing grain, first scatters abroad that of heavy weight, then that which is middling, and afterwards that which is small.

16

And of the whole of the species, as enumerated a second time in the Dâmdâd Nask, and written by me in the manuscript (nipîk) of 'the summary enumeration of races'—this is a lordly summary—the matter which is shown is, about the species of horses, the first is the Arab, and the chief of them is white and yellow-eared, and secondly the Persian, the mule, the ass, the wild ass, the water-horse, and others. 17. Of the camel there are specially two, that for the plain, and the mountain one which is double-humped. 18. Among the species of ox are the white, mud-coloured, red, yellow, black, and dappled, the elk, the buffalo, the camel-leopard, the ox-fish, and others. 19. Among sheep are those having tails and those which are tailless, also the wether and the Kûrisk which, because of its trampling the hills, its great horn, and also being suitable for ambling, became the steed of Mânûskîhar. 20. Among goats are the ass-goat, the Arab, the fawn (varîkŏ), the roe, and the mountain goat. 21. Among martens are the white ermine, the black marten, the squirrel, the beaver (khaz), and others. 22. Of musk animals with a bag, one is the Bîsh-musk—which eats the Bîsh poison and does not die through it,—and it is created for the great advantage that it should eat the Bîsh, and less of it should succeed in poisoning the creatures—and one is a musk animal of a black colour which they desired (ayûftŏ) who were bitten by the fanged serpent—as the serpent of the mountain water-courses (makŏ) is called—which is numerous on the river-banks; one throws the same unto it for food, which it eats, and then the serpent enters its body, when his serpent, at the time this happens, feeds upon the same belly in which the serpent is, and he will become clear from that malady. 23. Among birds two were produced of a different character from the rest, and those are the griffon bird and the bat, which have teeth in the mouth, and suckle their young with animal milk from the teat.

24

This is the fifth contest, as to animals.

1

As he (Aharman) came sixthly to Gâyômard there was arrayed against him, with Gâyômard, the pure propitious liturgy (mânsarspend), as heard from Gâyômard; and Aûharmazd, in pure meditation, considered that which is good and righteousness as destruction of the fiend (drûgô). 2. And when he (Gâyômard) passed away eight kinds of mineral of a metallic character arose from his various members; they are gold, silver, iron, brass, tin, lead, quicksilver (âvgînakŏ), and adamant; and on account of the perfection of gold it is produced from the life and seed.

3

Spendarmad received the gold of the dead Gâyômard, and it was forty years in the earth. 4. At the end of the forty years, in the manner of a Rîvâs-plant, Mashya and Mashyôî came up, and, one joined to the other, were of like stature and mutually adapted; and its middle, on which a glory came, through their like stature, was such that it was not clear which is the male and which the female, and which is the one with the glory which Aûharmazd created. 5. This is that glory for which man is, indeed, created, as it is thus said in revelation: 'Which existed before, the glory or the body?' And Aûharmazd spoke thus: 'The glory was created by me before; afterwards, for him who is created, the glory is given a body so that it may produce activity, and its body is created only for activity.' 6. And, afterwards, they changed from the shape of a plant into the shape of man, and the glory went spiritually into them.

1

As he (Aharman) came seventhly to fire, which was all together against him, the fire separated into five kinds, which are called the Propitious, the Good diffuser, the Aûrvâzîst, the Vâzîst, and the Supremely-benefiting. 2. And it produced the Propitious fire itself in heaven (garôdmân); its manifestation is in the fire which is burning on the earth, and its propitiousness is this, that all the kinds are of its nature. 3. The Good diffuser is that which is in men and animals, and its business consists in the digestion of the food, the sleeping of the body, and the brightening of the eyes. 4. The Aûrvâzîst is that which is in plants, in whose seed it is formed, and its business consists in piercing the earth, warming the chilled water and producing the qualities and fragrance of plants and blossoms therefrom, and elaborating the ripened produce into many fruits. 5. And the Vâzîst is that which has its motion in a cloud, and its business consists in destroying the atmospheric gloom and darkness, and making the thickness of the atmosphere fine and propitious in quality, sifting the hail, moderately warming the water which the cloud holds, and making sultry weather showery. 6. The Supremely-benefiting, like the sky, is that glory whose lodgment is in the Behrâm fire, as the master of the house is over the house, and whose propitious power arises from the growing brightness of the fire, the blazing forth in the purity of the place, the praise of God (yazdânŏ), and the practice of good works. 7. And its business is that it struggles with the spiritual fiend, it watches the forms of the witches—who walk up from the river, wear woven clothing, disturb the luminaries by the concealment of stench, and by witchcraft injure the creatures—and the occurrences of destruction, burning, and celebration of witchcraft, especially at night; being an assistant of Srôsh the righteous.

8

And in the beginning of the creation the whole earth was delivered over into the guardianship of the sublime Frôbak fire, the mighty Gûsnasp fire, and the beneficial Bûrzîn-Mitrô fire, which are like priest, warrior, and husbandman. 9. The place of the fire Frôbak was formed on the Gadman-hômand ('glorious') mountain in Khvârizem, the fire Gûsnasp was on the Asnavand mountain in Âtarô-pâtakân, and the fire Bûrzîn-Mitrô on the Rêvand mountain which is in the Ridge of Vistâsp, and its material manifestation in the world was the most complete.

10

In the reign of Hôshâng, when men were continually going forth to the other regions (kêshvar) on the ox Srûvô, one night, half-way, while admiring the fires, the fire-stands which were prepared in three places on the back of the ox, and in which the fire was, fell into the sea, and the substance of that one great fire which was manifest, is divided into three, and they established it on the three fire-stands, and it became itself three glories whose lodgments are in the Frôbak fire, the Gûsnasp fire, and the Bûrzîn-Mitrô.

0

May the gratification of the creator Aûharmazd, the beneficent, the developer, the splendid, and glorious, and the benediction of the archangels, which constitute the pure, good religion of the Mazdayasnians, be vigour of body, long life, and prosperous wealth for him whose writing I am.

1

As it is declared by the Stûdgar Nask that Zaratûst asked for immortality from Aûharmazd, then Aûharmazd displayed the omniscient wisdom to Zaratûst, and through it he beheld the root of a tree, on which were four branches, one golden, one of silver, one of steel, and one was mixed up with iron. 2. Thereupon he reflected in this way, that this was seen in a dream, and when he arose from sleep Zaratûst spoke thus: 'Lord of the spirits and earthly existences! it appears that I saw the root of a tree, on which were four branches.'

3

Aûharmazd spoke to Zaratûst the Spîtâmân thus: 'That root of a tree which thou sawest, and those four branches, are the four periods which will come. 4. That of gold is when I and thou converse, and King Vistâsp shall accept the religion, and shall demolish the figures of the demons, but they themselves remain for.... concealed proceedings. 5. And that of silver is the reign of Ardakhshîr the Kayân king (Kaî shah), and that of steel is the reign of the glorified (anôshak-rûbân) Khûsrô son of Kêvâd, and that which was mixed with iron is the evil sovereignty of the demons with dishevelled hair of the race of Wrath, and when it is the end of the tenth hundredth winter (satô zim) of thy millennium, O Zaratûst the Spîtâmân!'

6

It is declared in the commentary (zand) of the Vohûman Yast, Horvadad Yast, and Âstâd Yast that, during this time, the accursed Mazdîk son of Bâmdâd, who is opposed to the religion, comes into notice, and is to cause disturbance among those in the religion of God (yazdân). 7. And he, the glorified one, summoned Khûsrô son of Mâh-dâd and Dâd-Aûharmazd of Nishâpûr, who were high priests of Âtarô-pâtakân, and Âtarô-frôbâg the undeceitful (akadbâ), Âtarô-pâd, Âtarô-Mitrô, and Bakht-âfrîd to his presence, and he demanded of them a promise, thus: 'Do not keep these Yasts in concealment, and do not teach the commentary except among your relations.' 8. And they made the promise unto Khûsrô.

1

In the Vohûman Yast commentary (zand) it is declared that Zaratûst asked for immortality from Aûharmazd a second time, and spoke thus: 'I am Zaratûst, more righteous and more efficient among these thy creatures, O creator! when thou shalt make me immortal, as the tree opposed to harm, and Gôpatshah, Gôst-i Fryân, and Kîtrôk-miyân son of Vistâsp, who is Pêshyôtanû, were made. 2. When thou shalt make me immortal they in thy good religion will believe that the upholder of religion, who receives from Aûharmazd his pure and good religion of the Mazdayasnians, will become immortal; then those men will believe in thy good religion.'

3

Aûharmazd spoke thus: 'When I shall make thee immortal, O Zaratûst the Spîtâmân! then Tûr-i Brâdarvash the Karap will become immortal, and when Tûr-i Brâdarvash the Karap shall become immortal the resurrection and future existence are not possible.'

4

Zaratûst seemed uneasy about it in his mind; and Aûharmazd, through the wisdom of omniscience, knew what was thought by Zaratûst the Spîtâmân with the righteous spirit, and he took hold of Zaratûst's hand. 5. And he, Aûharmazd the propitious spirit, creator of the material world, the righteous one, even he put the omniscient wisdom, in the shape of water, on the hand of Zaratûst, and said to him thus: 'Devour it.'

6

And Zaratûst devoured some of it; thereby the omniscient wisdom was intermingled with Zaratûst, and seven days and nights Zaratûst was in the wisdom of Aûharmazd. 7. And Zaratûst beheld the men and cattle in the seven regions of the earth, where the many fibres of hair of every one are, and whereunto the end of each fibre holds on the back. 8. And he beheld whatever trees and shrubs there were, and how many roots of plants were in the earth of Spendarmad, where and how they had grown, and where they were mingled.

9

And the seventh day and night he (Aûharmazd) took back the omniscient wisdom from Zaratûst, and Zaratûst reflected in this way, that I have seen it in a pleasant dream produced by Aûharmazd, and I am not surfeited with the dream. 10. And he took both hands, rubbed his body (kerp) again, and spoke thus: 'I have slept a long time, and am not surfeited with this pleasant dream produced by Aûharmazd.'

11

Aûharmazd said to the righteous Zaratûst thus: 'What was seen in the pleasant dream produced by Aûharmazd?'

12

Zaratûst spoke thus: 'O Aûharmazd, propitious spirit! creator of the material world, righteous creator! I have seen a celebrity (khunîd) with much wealth, whose soul, infamous in the body, was hungry (gurs) and jaundiced and in hell, and he did not seem to me exalted; and I saw a beggar with no wealth and helpless, and his soul was thriving (farpîh) in paradise, and he seemed to me exalted. 13. [And I saw a wealthy man without children, and he did not seem to me exalted;] and I saw a pauper with many children, and he seemed to me exalted. 14. And I saw a tree on which were seven branches, one golden, one of silver, one brazen, one of copper, [one of tin], one of steel, and one was mixed up with iron.'

15

Aûharmazd spoke thus: 'O Zaratûst the Spîtâmân! this is what I say beforehand, the one tree which thou sawest is the world which I, Aûharmazd, created; and those seven branches thou sawest are the seven periods which will come. 16. And that which was golden is the reign of King Vistâsp, when I and thou converse about religion, and Vistâsp shall accept that religion and shall demolish the figures of the demons, and the demons desist from demonstration into concealed proceedings; Aharman and the demons rush back to darkness, and care for water, fire, plants, and the earth of Spendarmad becomes apparent. 17. And that which was of silver is the reign of Ardashîr the Kayân (Kaî), whom they call Vohûman son of Spend-dâd, who is he who separates the demons from men, scatters them about, and makes the religion current in the whole world. 18. And that which was brazen is the reign of Ardakhshîr, the arranger and restorer of the world, and that of King Shahpûr, when he arranges the world which I, Aûharmazd, created; he makes happiness (bûkhtakîh) prevalent in the boundaries of the world, and goodness shall become manifest; and Âtarô-pâd of triumphant destiny, the restorer of the true religion, with the prepared brass, brings this religion, together with the transgressors, back to the truth. 19. And that which was of copper is the reign of the Askânian king, who removes from the world the heterodoxy (gavîd-rastakîh) which existed, and the wicked Akandgar-i Kilisyâkîh is utterly destroyed by this religion, and goes unseen and unknown from the world. 20. And that which was of tin is the reign of King Vâhrâm Gôr, when he makes the sight of the spirit of pleasure manifest, and Aharman with the wizards rushes back to darkness and gloom. 21. And that which was of steel is the reign of King Khûsrô son of Kêvâd, when he keeps away from this religion the accursed Mazdîk, son of Bâmdâd, who remains opposed to the religion along with the heterodox. 22. And that which was mixed with iron [is the reign of the demons with dishevelled hair of the race of Wrath, when it is the end of the tenth hundredth winter of thy millennium], O Zaratûst the Spîtâmân!'

23

Zaratûst said thus: 'Creator of the material world! O propitious spirit! what token would you give of the tenth hundredth winter?'

24

Aûharmazd spoke thus: ‘Righteous Zaratûst! I will make it clear: the token that it is the end of thy millennium, and the most evil period is coming, is that a hundred kinds, a thousand kinds, a myriad of kinds of demons with dishevelled hair, of the race of Wrath, rush into the country of Iran (Aîrân shatrô) from the direction of the east, which has an inferior race and race of Wrath. 25. They have uplifted banners, they slay those living in the world, they have their hair dishevelled on the back, and they are mostly a small and inferior (nîtûm) race, forward in destroying the strong doer; O Zaratûst the Spîtâmân! the race of Wrath is miscreated (vishûd) and its origin is not manifest. 26. Through witchcraft they rush into these countries of Iran which I, Aûharmazd, created, since they burn and damage many things; and the house of the house-owner, the land of the land-digger, prosperity, nobility, sovereignty, religion, truth, agreement, security, enjoyment, and every characteristic which I, Aûharmazd, created, this pure religion of the Mazdayasnians, and the fire of Vâhrâm, which is set in the appointed place, encounter annihilation, and the direst destruction and trouble will come into notice. 27. And that which is a great district will become a town; that which is a great town, a village; that which is a great village, a family; and that which is a [great] family, a single threshold. 28. O Zaratûst the Spîtâmân! they will lead these Iranian countries of Aûharmazd into a desire for evil, into tyranny and misgovernment, those demons with dishevelled hair who are deceivers, so that what, they say they do not do, and they are of a vile religion, so that what they do not say they do. 29. And their assistance and promise have no sincerity, there is no law, they preserve no security, and on the support they provide no one relies; with deceit, rapacity, and misgovernment they will devastate these my Iranian countries, who am Aûharmazd.

30

‘And at that time, O Zaratûst the Spîtâmân! all men will become deceivers, great friends will become of different parties, and respect, affection, hope, and regard for the soul will depart from the world; the affection of the father will depart from the son; and that of the brother from his brother; the son-in-law will become a beggar (kîdyak or kasîk) from his father-in-law, and the mother will be parted and estranged from the daughter.

31

‘When it is the end of thy tenth hundredth winter, O Zaratûst the Spîtâmân! the sun is more unseen and more spotted (vasangtar); the year, month, and day are shorter; and the earth of Spendarmad is more barren, and fuller of highwaymen; and the crop will not yield the seed, so that of the crop of the corn-fields in ten cases seven will diminish and three will increase, and that which increases does not become ripe; and vegetation, trees, and shrubs will diminish; when one shall take a hundred, ninety will diminish and ten will increase, and that which increases gives no pleasure and flavour. 32. And men are born smaller, and their skill and strength are less; they become more deceitful and more given to vile practices; they have no gratitude and respect for bread and salt, and they have no affection for their country (dêsak).

33

‘And in that most evil time a boundary has most disrespect where it is the property of a suffering man of religion; gifts are few among their deeds, and duties and good works proceed but little from their hands; and sectarians of all kinds are seeking mischief for them. 34. And all the world will be burying and clothing the dead, and burying the dead and washing the dead will be by law; the burning, bringing to water and fire, and eating of dead matter they practise by law and do not abstain from. 35. They recount largely about duties and good works, and pursue wickedness and the road to hell; and through the iniquity, cajolery, and craving of wrath and avarice they rush to hell.

36

‘And in that perplexing time, O Zaratûst the Spîtâmân!—the reign of Wrath with infuriate spear and the demon with dishevelled hair, of the race of Wrath,—the meanest slaves walk forth with the authority of nobles of the land; and the religious, who wear sacred thread-girdles on the waist, are then not able to perform their ablution (pâdîyâvîh), for in those last times dead matter and bodily refuse become so abundant, that one who shall set step to step walks upon dead matter; or when he washes in the barashnûm ceremony, and puts down a foot from the stone seat (magh), he walks on dead matter; or when he arranges the sacred twigs (baresôm) and consecrates the sacred cakes (drônô) in their corpse-chamber (nasâî katak) it is allowable. 37. Or, in those last times, it becomes allowable to perform a ceremonial (yazisn) with two men, so that this religion may not come to nothing and collapse; there will be only one in a hundred, in a thousand, in a myriad, who believes in this religion, and even he does nothing of it though it be a duty; and the fire of Vâhrâm, which will come to nothing and collapse, falls off from a thousand to one care-taker, and even he does not supply it properly with firewood and incense; or when a man, who has performed worship and does not know the Nîrangistân ('code of religious formulas'), shall kindle it with good intentions, it is allowable.

38

‘Honourable wealth will all proceed to those of perverted faith (kêvîd-kêshân); it comes to the transgressors, and virtuous doers of good works, from the families of noblemen even unto the priests (môg-mardân), remain running about uncovered; the lower orders take in marriage the daughters of nobles, grandees, and priests; and the nobles, grandees, and priests come to destitution and bondage. 39. The misfortunes of the ignoble will overtake greatness and authority, and the helpless and ignoble will come to the foremost place and advancement; the words of the upholders of religion, and the seal and decision of a just judge will become the words of random speakers (andêzŏ-gokân) among the just and even the righteous; and the words of the ignoble and slanderers, of the disreputable and mockers, and of those of divers opinions they consider true and credible, about which they take an oath, although with falsehood, and thereby give false evidence, and speak falsely and irreverently about me, Aûharmazd. 40. They who bear the title of priest and disciples wish evil concerning one another; he speaks vice and they look upon vice; and the antagonism of Aharman and the demons is much brought on by them; of the sin which men commit, out of five sins the priests and disciples commit three sins, and they become enemies of the good, so that they may thereby speak of bad faults relating to one another; the ceremonies they undertake they do not perform, and they have no fear of hell.

41

‘And in that tenth hundredth winter, which is the end of thy millennium, O righteous Zaratûst! all mankind will bind torn hair, disregarding revelation, so that a willingly-disposed cloud and a righteous wind are not able to produce rain in its proper time and season. 42. And a dark cloud makes the whole sky night, and the hot wind and the cold wind arrive, and bring along fruit and seed of corn, even the rain in its proper time; and it does not rain, and that which rains also rains more noxious creatures than water; and the water of rivers and springs will diminish, and there will be no increase. 43. And the beast of burden and ox and sheep bring forth more painfully and awkwardly, and acquire less fruitfulness; and their hair is coarser and skin thinner; the milk does not increase and has less cream (karbist); the strength of the labouring ox is less, and the agility of the swift horse is less, and it carries less in a race.

44

‘And on the men in that perplexing time, O Zaratûst the Spîtâmân! who wear the sacred thread-girdle on the waist, the evil-seeking of misgovernment and much of its false judgment have come as a wind in which their living is not possible, and they seek death as a boon; and youths and children will be apprehensive, and gossiping chitchat and gladness of heart do not arise among them. 45. And they practise the appointed feasts (gasnŏ) of their ancestors, the propitiation (aûsôfrîd) of angels, and the prayers and ceremonies of the season festivals and guardian spirits, in various places, yet that which they practise they do not believe in unhesitatingly; they do not give rewards lawfully, and bestow no gifts and alms, and even those [they bestow] they repent of again. 46. And even those men of the good religion, who have reverenced the good religion of the Mazdayasnians, proceed in conformity with (bar-hamakŏ rûbisn) those ways and customs, and do not believe their own religion. 47. And the noble, great, and charitable, who are the virtuous of their own country and locality, will depart from their own original place and family as idolatrous; through want they beg something from the ignoble and vile, and come to poverty and helplessness; through them nine in ten of these men will perish in the northern quarter.

48

‘Through their way of misrule everything comes to nothingness and destitution, levity and infirmity; and the earth of Spendarmad opens its mouth wide, and every jewel and metal becomes exposed, such as gold and silver, brass, tin, and lead. 49. And rule and sovereignty come to slaves, such as the Tûrk and non-Tûranian (Atûr) of the army, and are turbulent as among the mountaineers; and the Kînî, the Kâvûlî, the Sôftî, the Rûman (Arûmâyak), and the white-clothed Karmak then attain sovereignty in my countries of Iran, and their will and pleasure will become current in the world. 50. The sovereignty will come from those leathern-belted ones and Arabs (Tâzîgân) and Rûmans to them, and they will be so misgoverning that when they kill a righteous man who is virtuous and a fly, it is all one in their eyes. 51. And the security, fame, and prosperity, the country and families, the wealth and handiwork, the streams, rivers, and springs of Iran, and of those of the good religion, come to those non-Iranians; and the army and standards of the frontiers come to them, and a rule with a craving for wrath advances in the world. 52. And their eyes of avarice are not sated with wealth, and they form hoards of the world's wealth, and conceal them underground; and through wickedness they commit sodomy, hold much intercourse with menstruous women, and practise many unnatural lusts.

53

'And in that perplexing time the night is brighter, and the year, month, and day will diminish one-third; the earth of Spendarmad arises, and suffering, death, and destitution become more severe in the world.'

54

Aûharmazd said to Zaratûst the Spîtâmân: 'This is what I foretell: that wicked evil spirit, when it shall be necessary for him to perish, becomes more oppressive and more tyrannical.'

55

So Aûharmazd spoke to Zaratûst the Spîtâmân thus: 'Enquire fully and learn by heart thoroughly! teach it by Zand, Pâzand, and explanation! tell it to the priests and disciples who speak forth in the world, and those who are not aware of the hundred winters, tell it then to them! so that, for the hope of a future existence, and for the preservation of their own souls, they may remove the trouble, evil, and oppression which those of other religions cause in the ceremonies of religion. (dînô yêsnân). 56. And, moreover, I tell thee this, O Zaratûst the Spîtâmân! that whoever, in that time, appeals for the body is not able to save the soul, for he is as it were fat, and his soul is hungry and lean in hell; whoever appeals for the soul, his body is hungry and lean through the misery of the world, and destitute, and his soul is fat in heaven.'

57

Zaratûst enquired of Aûharmazd thus: 'O Aûharmazd, propitious spirit! creator of the material world who art righteous!'—He is Aûharmazd through righteous invocation, and the rest through praise; some say 'righteous creator!'—'O creator! in that perplexing time are they righteous? and are there religious people who wear the sacred thread-girdle (kûstîk) on the waist, and celebrate religious rites (dînô) with the sacred twigs (baresôm)? and does the religious practice of next-of-kin marriage (khvêtûk-das) continue in their families?'

58

Aûharmazd said to Zaratûst thus: 'Of the best men is he who, in that perplexing time, wears the sacred thread-girdle on the waist, and celebrates religious rites with the sacred twigs, though not as in the reign of King Vistâsp. 59. Whoever in that perplexing time recites Itâ-âd-yazam (Av. ithâ âd yazamaidê, Yas. Vand XXXVII) and one Ashem-vohû, and has learned it by heart, is as though, in the reign of King Vistâsp, it were a Dvâzdah-hômâst, with holy-water (zôhar). 60. And by whomever prayer is offered up, and the Gâtha-hymns are chanted, it is as though the whole ritual had been recited, and the Gâtha-hymns consecrated by him in the reign of King Vistâsp. 61. The most perfectly righteous of the righteous is he who remains in the good religion of the Mazdayasnians, and continues the religious practice of next-of-kin marriage in his family.'

62

Aûharmazd said to the righteous Zaratûst: 'In these nine thousand years which I, Aûharmazd, created, mankind become most perplexed in that perplexing time; for in the evil reigns of Az-i Dahâk and Frâsîyâv of Tûr mankind, in those perplexing times, were living better and living more numerously, and their disturbance by Aharman and the demons was less. 63. For in their evil reigns, within the countries of Iran, there were not seven towns which were desolate as they will be when it is the end of thy millennium, O Zaratûst the Spîtâmân! for all the towns of Iran will be ploughed up by their horses' hoofs, and their banners will reach unto Padashkhvârgar, and they will carry away the sovereignty of the seat of the religion I approve from there; and their destruction comes from that place, O Zaratûst the Spîtâmân! this is what I foretell.'

64

Whoever of those existing, thus, with reverence unto the good, performs much worship for Aûharmazd, Aûharmazd, aware of it through righteousness, gives him whatsoever Aûharmazd is aware of through righteousness, as remuneration and reward of duty and good works, and such members of the congregation, males and females, I reverence; and the archangels, who are also male and female, they are good.

1

Zaratûst enquired of Aûharmazd thus: 'O Aûharmazd, propitious spirit! creator of the material world, righteous one! whence do they restore this good religion of the Mazdayasnians? and by what means will they destroy these demons with dishevelled hair, of the race of Wrath? 2. O creator! grant me death! and grant my favoured ones death I that they may not live in that perplexing time; grant them exemplary living! that they may not prepare wickedness and the way to hell.'

3

Aûharmazd spoke thus: 'O Zaratûst the Spîtâmân! after the ill-omened sovereignty of those of the race of Wrath there is a fiend, Shêdâspîh of the Kilisyâkîh, from the countries of Salmân;' Mâhvand-dâd said that these people are Rûman (Arûmâyîk), and Rôshan said that they have red weapons, red banners, and red hats (kûlâh). 4. 'It is when a symptom of them appears, as they advance, O Zaratûst the Spîtâmân! the sun and the dark show signs, and the moon becomes manifest of various colours; earthquakes (bûm-guzand), too, become numerous, and the wind comes mote violently; in the world want, distress, and discomfort come more into view; and Mercury and Jupiter advance the sovereignty for the vile, and they are in hundreds and thousands and myriads. 5. They have the red banner of the fiend Shêdâspîh of Kilisyâkîh, and they hasten much their progress to these countries of Iran which I, Aûharmazd, created, up to the bank of the Arvand,' some have said the Frât river, 'unto the Greeks (Yûnân) dwelling in Asûristân;' they are Greeks by strict reckoning, and their Assyrian dwelling is this, that they slay the Assyrian people therein, and thus they will destroy their abode, some have said the lurking-holes (grêstak) of the demons.

6

‘They turn back those of the race of Wrath in hundreds and thousands and myriads; and the banners, standards, and an innumerable army of those demons with dishevelled hair will come to these countries of Iran which I, Aûharmazd, created. 7. And the army of the invader is an extending enemy of the Tûrk and even the Karm, be it with banners aloft when he shall set up a banner, be it through the excessive multitude which will remain—like hairs in the mane of a horse—in the countries of Iran which I, Aûharmazd, created.

8

'The leathern-belted Tûrk and the Rûman Shêdâspîh of Kilisyâkîh come forth with simultaneous movement, and in three places, with similar strife, there was and will be three times a great contest (ârdîh), O Zaratûst the Spîtâmân! One in the reign of Kaî-Kâûs, When through the assistance of demons it was with the archangels; and the second when thou, O Zaratûst the Spîtâmân! receivedst the religion and hadst thy conference, and King Vistâsp and Argâsp, miscreated by wrath, were, through the war of the religion, in the combat of Spêd-razûr ("the hoary forest"),' some have said it was in Pars; 'and the third when it is the end of thy millennium, O Zaratûst the Spîtâmân! when all the three, Tûrk, Arab, and Rûman, come to this place,' some have said the plain of Nîsânak. 10. 'And all those of the countries of Iran, which I, Aûharmazd, created, come from their own place unto Padashkhvârgar, owing to those of the race of Wrath, O Zaratûst the Spîtâmân! so that a report of something of the cave dwellings, mountain dwellings, and river dwellings of these people will remain at Padashkhvârgar and Pârs; some have said the fire Visnâsp, on the deep Lake Kêkast which has medicinal water opposed to the demons, is there (in Padashkhvârgar?) as it were conspicuous,' some have said 'originating,' 'so that they may use it anew, and the fire may become shining in these countries of Iran which I, Aûharmazd, created. 11. For when one shall be able to save his own life, he has then no recollection of wife, child, and wealth, that they may not live, in that perplexing time, O Zaratûst! yet the day when the hundredth winter becomes the end of thy millennium, which is that of Zaratûst, is so that nothing wicked may go from this millennium into that millennium.'

12

Zaratûst enquired of Aûharmazd thus: 'O Aûharmazd, propitious spirit! creator of the material world, righteous one! when they are so many in number, by what means will they be able to perish?'

13

Aûharmazd spoke thus: 'O Zaratûst the Spîtâmân! when the demon with dishevelled hair of the race of Wrath comes into notice in the eastern quarter, first a black token becomes manifest, and Hûshêdar son of Zaratûst is born on Lake Frazdân. 14. It is when he comes to his conference with me, Aûharmazd, O Zaratûst the Spîtâmân!' that in the direction of Kînistân, it is said—some have said among the Hindus—'is born a prince (kaî); it is his father, a prince of the Kayân race, approaches the women, and a religious prince is born to him; he calls his name Vâhrâm the Vargâvand,' some have said Shahpûr. 15. 'That a sign may come to the earth, the night when that prince is born, a star falls from the sky; when that prince is born the star shows a signal.' 16. It is Dâd-Aûharmazd who said that the month Âvân and day Vâd is his father's end; ‘they rear him with the damsels of the king, and a woman becomes ruler.

17

'That prince when he is thirty years old'—some have told the time—'comes with innumerable banners and divers armies, Hindu and Kînî, having uplifted banners—for they set up their banners—having exalted banners, and having exalted weapons; they hasten up with speed as far as the Vêh river'—some have said the country of Bambŏ—'as far as Bukhâr and the Bukhârans within its bank, O Zaratûst the Spîtâmân! 18. When the star Jupiter comes up to its culminating point (bâlist) and casts Venus down, the sovereignty comes to the prince. 19. Quite innumerable are the champions, furnished with arms and with banners displayed,' some have said from Sagastân, Pârs, and Khûrâsân, some have said from the lake of Padashkhvârgar, some have said from the Hirâtîs and Kôhistân, some have said from Taparistân; and from those directions ‘every supplicant for a child comes into view. 26. It is concerning the displayed banners and very numerous army, which were the armed men, champions, and soldiers from the countries of Iran at Padashkhvârgar—whom I told thee that they call both Kurd and Karmân—it is declared that they will slay an excessive number, in companionship and under the same banner, for these countries of Iran.

21

'Those of the race of Wrath and the extensive army of Shêdâspîh, whose names are the two-legged wolf and the leathern-belted demon on the bank of the Arvand, wage three battles, one in Spêd-razûr and one in the plain of Nîsânak;' some have said that it was on the lake of the three races, some have said that it was in Marûv the brilliant, and some have said in Pârs. 22. ‘For the support of the countries of Iran is the innumerable army of the east; its having exalted banners, is that they have a banner of tiger skin (bôpar pôst), and their wind banner is white cotton; innumerable are the mounted troops, and they ride up to the lurking-holes of the demons; they will slay so that a thousand women can afterwards see and kiss but one man.

23

‘When it is the end of the time, O Zaratûst the Spîtâmân! those enemies will be as much destroyed as the root of a shrub when it is in the night on which a cold winter arrives, and in this night it sheds its leaves; and they will reinstate these countries of Iran which I, Aûharmazd, created.

24

‘And with speed rushes the evil spirit, with the vilest races of demons and Wrath with infuriate spear, and comes on to the support and assistance of those demon-worshippers and miscreations of wrath, O Zaratûst the Spîtâmân! 25. And I, the creator Aûharmazd, send Nêryôsang the angel and Srôsh the righteous unto Kangdez, which the illustrious Sîyâvakhsh formed, and to Kîtrô-mîyân son of Vistâsp, the glory of the Kayâns, the just restorer of the religion, to speak thus: "Walk forth, O illustrious Pêshyôtanû! to these countries of Iran which I, Aûharmazd, created; consecrate the fire and waters for the Hâdôkht and Dvâzdah-hômâst!

24

that is, celebrate them with the fire and waters, and such as is appointed about the fire and waters!"

26

‘And Nêryôsang proceeds, with Srôsh the righteous, from the good Kakâd-i-Dâîtîk to Kangdez, which the illustrious Sîyâvakhsh formed, and cries out from it thus: "Walk forth, O illustrious Pêshyôtanû! O Kîtrô-mîyân son of Vistâsp, glory of the Kayâns, just restorer of the religion! walk forth to these countries of Iran which I, Aûharmazd, created! restore again the throne of sovereignty of the religion!"

27

‘Those spirits move on, and they propitiate them; with holy-water the illustrious Pêshyôtanû celebrates the Dvâzdah-hômâst, with a hundred and fifty righteous who are disciples of Pêshyôtanû, in black marten fur, and they have garments as it were of the good spirit. 28. They walk up with the words: "Hûmat, hûkht, hûvarst" and consecrate the fire of the waters; with the illustrious Hâdôkht they bless me, Aûharmazd, with the archangels, and after that it demolishes one-third of the opposition. 29. And the illustrious Pêshyôtanû walks forth, with the hundred and fifty men who wear black marten fur, and they celebrate the rituals (yasnân) of the Gadman-hômand ("glorious") fire, which they call the Rôshanô-kerp ("luminous form"), which is established at the appointed place (dâtô-gâs), the triumphant ritual of the Frôbâ fire, Horvadad, and Amerôdad, and the ceremonial (yazisn) with his priestly co-operation; they arrange and pray over the sacred twigs; and the ritual of Horvadad and Amerôdad, in the chapter of the code of religious formulas (nîrangistân) demolishes three-thirds of the opposition. 30. Pêshyôtanû son of Vistâsp walks forth, with the assistance of the Frôbâ fire, the fire Gûsnâsp, and the fire Bûrzîn-Mitrô, to the great idol-temples, the abode of the demons; and the wicked evil spirit, Wrath with infuriate spear, and all demons and fiends, evil races and wizards, arrive at the deepest abyss of hell; and those idol-temples are extirpated by the exertions of the illustrious Pêshyôtanû.

31

‘And I, the creator Aûharmazd, come to Mount Hûkaîryâd with the archangels, and I issue orders to the archangels that they should speak to the angels of the spiritual existences thus: "Proceed to the assistance of the illustrious Pêshyôtanû!" 32. Mitrô of the vast cattle-pastures, Srôsh the vigorous, Rashn the just, Vâhrâm the mighty, Âstâd the victorious, and the glory of the religion of the Mazdayasnians, the stimulator of religious formulas (nîrang), the arranger of the world, proceed to the assistance of the illustrious Pêshyôtanû, through the order of which I, the creator, have just written.

33

‘Out of the demons of gloomy race the evil spirit cries to Mitrô of the vast cattle-pastures thus: "Stay above in truth, thou Mitrô of the vast cattle-pastures!"

34

‘And then Mitrô of the vast cattle-pastures cries thus: "of these nine thousand years’ support, which during its beginning produced Dahâk of evil religion, Frâsîyâv of Tûr, and Alexander the Rûman, the period of one thousand years of those leathern-belted demons with dishevelled hair is a more than moderate reign to produce."

35

‘The wicked evil spirit becomes confounded when he heard this; Mitrô of the vast cattle-pastures will smite Wrath of the infuriate spear with stupefaction; and the wicked evil spirit flees, with the miscreations and evil progeny he flees back to the darkest recess of hell. 36. And Mitrô of the vast cattle-pastures cries to the illustrious Pêshyôtanû thus: "Extirpate and utterly destroy the idol-temples, the abode of the demons! proceed to these countries of Iran which I, Aûharmazd, created! restore again the throne of sovereignty of the religion over the wicked! when they see thee they will be terrified."

37

‘And the illustrious Pêshyôtanû advances, and the fire Frôbâ, the fire Gûsnasp, and the triumphant fire Bûrzîn-Mitrô will smite the fiend of excessive strength; he will extirpate the idol-temples that are the abode of demons; and they celebrate the ceremonial (yazisn), arrange the sacred twigs, solemnize the Dvâzdah-hômâst, and praise me, Aûharmazd, with the archangels; this is what I foretell. 38. The illustrious Pêshyôtanû walks forth to these countries of Iran which I, Aûharmazd, created, to the Arvand and Vêh river; when the wicked see him they will be terrified, those of the progeny of gloom and those not worthy.

39

'And regarding that Vâhrâm the Vargâvand it is declared that he comes forth in full glory, fixes upon Vandîd-khîm ("a curbed temper"), and having intrusted him with the seat of mobadship of the mobads, and the seat of true explanation of the religion, he restores again these countries of Iran which I, Aûharmazd, created; and he drives away from the world covetousness, want, hatred, wrath, lust, envy, and wickedness. 40. And the wolf period goes away, and the sheep period comes on; they establish the fire Frôbâ, the fire Gûsnâsp, and the fire Bûrzîn-Mitrô again at their proper places, and they will properly supply the firewood and incense; and the wicked evil spirit becomes confounded and unconscious, with the demons and the progeny of gloom. 41. And so the illustrious Pêshyôtanû speaks thus: "Let the demon be destroyed, and the witch be destroyed! let the fiendishness and vileness of the demons be destroyed! and let the gloomy progeny of the demons be destroyed! The glory of the religion of the Mazdayasnians prospers, and let it prosper! let the family of the liberal and just, who are doers of good deeds, prosper! and let the throne of the religion and sovereignty have a good restorer!" 42. Forth comes the illustrious Pêshyôtanû, forth he comes with a hundred and fifty men of the disciples who wear black marten fur, and they take the throne of their own religion and sovereignty.'

43

Aûharmazd said to Zaratûst the Spîtâmân: ‘This is what I foretell, when it is the end of thy millennium it is the beginning of that of Hûshêdar. 44. Regarding Hûshêdar it is declared that he will be born in 1600, and at thirty years of age he comes to a conference with me, Aûharmazd, and receives the religion. 45. When he comes away from the conference he cries to the sun with the swift horse, thus: "Stand still!"

46

‘The sun with the swift horse stands still ten days and nights; and when this happens all the people of the world abide by the good religion of the Mazdayasnians. 47. Mitrô of the vast cattle-pastures cries to Hûshêdar, son of Zaratûst, thus: "O Hûshêdar, restorer of the true religion! cry to the sun with the swift horse thus: 'Move on!' for it is dark in the regions of Arzâh and Savâh, Fradadafsh and Vîdadafsh, Vôrûbarst and Vôrûgarst, and the illustrious Khvanîras."

48

'Hûshêdar son of Zaratûst cries, to the sun he cries, thus: "Move on!" 49. The sun with the swift horse moves on, and Vargâvand and all mankind fully believe in the good religion of the Mazdayasnians.'

50

Aûharmazd spoke thus: ‘O Zaratûst the Spîtâmân! this is what I foretell, that this one brings the creatures back to their proper state. 51. When it is near the end of the millennium Pêshyôtanû son of Vistâsp comes into notice, who is a Kayân that advances triumphantly; and those enemies who relied upon fiendishness, such as the Tûrk, Arab, and Rûman, and the vile ones who control the Iranian sovereign with insolence and oppression and enmity to the sovereignty, destroy the fire and make the religion weak; and they convey their power and success to him and every one who accepts the law and religion willingly; if he accept it unwillingly the law and religion ever destroy him till it is the end of the whole millennium.

52

‘And, afterwards, when the millennium of Hûshêdar-mâh comes, through Hûshêdar-mâh the creatures become more progressive, and he utterly destroys the fiend of serpent origin; and Pêshyôtanû son of Vistâsp becomes, in like manner, high-priest and primate (rad) of the world. 53. In that millennium of Hûshêdar-mâh mankind become so versed in medicine, and keep and bring physic and remedies so much in use, that when they are confessedly at the point of death they do not thereupon die, nor when they smite and slay them with the sword and knife.

54

‘Afterwards, one begs a gift of any description out of the allowance of heretics, and owing to depravity and heresy they do not give it. 55. And Aharman rises through that spite on to the mountain of Dimâvand, which is the direction of Bêvarâsp, and shouts thus: "Now it is nine thousand years, and Frêdûn is not living; why do you not rise up, although these thy fetters are not removed, when this world is full of people, and they have brought them from the enclosure which Yim formed?"

56

‘After that apostate shouts like this, and because of it, Az-i Dahâk stands up before him, but, through fear of the likeness of Frêdûn in the body of Frêdûn, he does not first remove those fetters and stake from his trunk until Aharman removes them. 57. And the vigour of Az-i Dahâk increases, the fetters being removed from his trunk, and his impetuosity remains; he swallows down the apostate on the spot, and rushing into the world to perpetrate sin, he commits innumerable grievous sins; he swallows down one-third of mankind, cattle, sheep, and other creatures of Aûharmazd; he smites the water, fire, and vegetation, and commits grievous sin.

58

‘And, afterwards, the water, fire, and vegetation stand before Aûharmazd the lord in lamentation, and make this complaint: "Make Frêdûn alive again! so that he may destroy Az-i Dahâk; for if thou, O Aûharmazd! dost not do this, we cannot exist in the world; the fire says thus: I will not heat; and the water says thus: I will not flow."

59

‘And then I, Aûharmazd the creator, say to Srôsh and Nêryôsang the angel: "Shake the body of Keresâsp the Sâmân, till he rises up!"

60

'Then Srôsh and Nêryôsang the angel go to Keresâsp; three times they utter a cry, and the fourth time Sâm rises up with triumph, and goes to meet Az-i Dahâk. 61. And Sâm does not listen to his words, and the triumphant club strikes him on the head, and smites and kills him; afterwards, desolation and adversity depart from this world, while I make a beginning of the millennium. 62. Then Sôshyans makes the creatures again pure, and the resurrection and future existence occur.'

63

May the end be in peace, pleasure, and joy, by the will of God (yazdânŏ)! so may it be! even more so may it be!

0

In the name of God, (yazdân) and the good creation may there be the good health, long life, and abundant wealth of all the good and the right-doers specially for him whose writing I am.

1

As revealed by the Avesta, it is said in the Vendidad that these seven degrees (pâyak) of sin are mentioned in revelation, which are Farmân, Âgerept, Avôirîst, Aredûs, Khôr, Bâzâî, Yât, and Tanâpûhar. 2. A Farmân is the weight of four stîrs, and each stîr is four dirhams (gûgan); of Âgerept and Avôirîst that which is least is a scourging (tâzânŏ), and the amount of them which was specially that which is most is said to be one dirham; an Aredûs is thirty stîrs; a Khôr is sixty stîrs; a Bâzâî is ninety stîrs; a Yât is a hundred and eighty stîrs; and a Tanâpûhar is three hundred stîrs.

1

In the administration of the primitive faith there are some who have been of different opinions about it, for Gôgôsasp spoke otherwise than the teaching (kâstak) of Âtarô-Aûharmazd, and Sôshyans otherwise than the teaching of Âtarô-frôbâg Nôsâî, and Mêdôk-mâh otherwise than the teaching of Gôgôsasp, and Afarg otherwise than the teaching of Sôshyans. 4. And all those of the primitive faith rely upon these six teachings, and there are some who rely more weakly and some more strongly upon some of them.

1

For in the third fargard ('chapter) of the Vendidad of Mêdôk-mâh it is declared that when life is resigned without effort, at the time when the life departs, when a dog is tied to his foot, even then the Nasûs rushes upon it, and afterwards, when seen by it, the Nasûs is destroyed by it. 2. This is where it is stated which is the dog which destroys the Nasûs, the shepherd's dog, the village-dog, the blood-hound, the slender hound, and the rûkûnîk; and as to the rûkûnîk there have been divers opinions, as Vand-Aûharmazd asserted, from the teaching of Afarg, that it does not destroy it. 3. The dog destroys the Nasûs at the time when it sees the flesh, and when it sees the hair or nails it does not destroy it. 4. A blind dog also destroys it at the time when it places a paw on the corpse; and when it places it upon the hair or nails it does not destroy it. 5. The birds which destroy the Nasûs are three: the mountain kite, the black crow, and the vulture; the bird, moreover, destroys it at the time when its shadow falls upon it; when it sees it in the water, a mirror, or a looking-glass, it does not destroy it.

6

Vand-Aûharmazd said, where a pregnant woman is to be carried by two men, both are to be cleansed by the Bareshnûm ceremony, and the head of the corpse, when they carry it away, is to be set towards the Dakhma. 7. And on account of contamination (padvîshak) two are not to be carried at one time, and two by one person are not proper; one dog and one person are proper. 8. Every one who understands the care of a corpse is proper; two boys of eight years old, who understand the care, are proper; a woman free from menstruation, or free from dead matter, or a man, with a woman or a child of eight years old, is proper.

9

It is not to be carried all covered up, for that is burying the corpse; to carry it in the rain is worthy of death. 10. When clouds have been around, it is allowable to carry it away from the house; and when rain sets in upon the road it is not allowable to carry it back to the house; but when it is before a veranda (dâhlîz) one should put it down there; that is allowable when he who owns the veranda is apprehensive, and when he does not allow it inside; and, afterwards, it is to be carried away to its place, and when the water stands the height of a javelin (nîzak) inside, one puts it down and brings it away yet again. 11. Mêdôk-mâh says that there should be a shelter (var) one should fasten above that place, and it would make it dry below; one should place the corpse under that shelter, and they may take the shelter and bring it away.

12

From the fifth fargard of the Vendidad of Mêdôk-mâh they state thus, that at the place where one's life goes forth, when he shall die upon a cloth, and a hair or a limb remains upon the bed-place and the ground, the ground conveys the pollution, even not originating with itself (ahambûnik), in like manner down unto the water. 13. And when he is on a bedstead, and its legs are not connected with the ground, when a hair or a limb remains behind on the bedstead, it does not convey the pollution down. 14. When he shall die on a plastered floor the plaster is polluted, and when they dig up that plaster, and spread it again afterwards, it is clean. 15. When he shall die on a stone, and the stone is connected with the ground, the stone will become clean, along with the ground, in the length of a year; and when they dig up the place, the stone being polluted is to be washed at the time. 16. When a stone is connected with the ground, or is separated, and one shall die upon it, so much space of the stone as the corpse occupied is polluted; when they shall leave it, in the length of a year it will become clean along with the ground; and when they dig it up, the stone is all polluted, and is to be washed at the time; when the stone is not made even with the ground, above the ground the stone is all polluted, and is to be washed at the time.

17

Dung-fuel and ashes, when the limbs of a menstruous woman come upon them, are both polluted; and the salt and lime for washing her shift (kartak-shûî) are to be treated just like stone.

18

If one shall die on a terrace roof (bân), when one of his limbs, or a hair, remains behind at the edge of the roof, the roof is polluted for the size of the body as far as the water; and they should carry down all the sacred twigs (baresôm) in the house, from the place where the pollution is, until there are thirty steps of three feet to the sacred twigs, so that the sacred twigs may not be polluted; and when his hair or limb has not come to the eaves (parakân) the roof is polluted to the bottom (tôhîk). 19. And when one shall die on a rîtâ it is polluted for the size of the body as far as the water; in the length of a year it will become clean along with the ground. 20. A built bridge is liable just like a terrace roof. 21. When one shall die on the terrace roof of a trellised apartment (varam), that is also liable just like a terrace roof. 22. When he shall die in a trellised apartment, when one of his limbs, or a hair, does not remain on the borders (parakân), it does not convey the pollution down, but when any of him remains behind it conveys it down; it is allowable when they dig it up, and one also spreads it again afterwards, and it is clean.

23

When one shall die by strangulation and a rope in a crowd, when there is no fear of his falling down they should not carry him down; and when there is a fear of his falling down, when that fear is as regards one side of him, they should carry him down on that side; and when he has fallen down they should carry him down in such place as he has fallen. 24. When one is seated upright and shall die, when there is fear of his falling on one side they should carry him down on that one side, and when there is fear on all four sides, then on all four sides; and when he has fallen down they should carry him down in such place as he has fallen.

25

And when one shall die on a tree, when its bark is green and there is no fear of falling off, they should not carry him down; and when there is fear of it, they should carry down the whole of the body (tanû masâî). 26. And when the bark of the tree is withered, when there is fear of it and when there is no fear of it, they should carry it down. 27. When he shall die on a branch of a tree which is green, when there is no fear of his falling off they should not carry him down. 28. And when there is fear of it, or it is a branch of a withered tree, when also, a hair originating with him, or a limb, remains behind on the particular tree, they should carry down the whole of the body. 29. And when it does not remain behind him on the particular tree, but when there is fear of its falling off, they should not carry it below (vad frôd).

30

When a corpse (nasâî-1), from outside of it, remains behind on a jar (khûmbŏ) in which there may be wine, the jar is polluted, and the wine is clean. 31. And when one shall die inside, in the wine in the jar, if not even a hair or a curl originating with him remains behind on the jar, the wine is polluted and the jar not polluted. 32. When it is a jar in which there is oil, and dead matter (nasâî), from outside of it, remains behind on it, this is even as though it remains inside it, because the oil comes outside and goes back to the inside, and both are polluted, the jar and the oil; and even on making the jar dry it is not fit to put anything in.

33

When a serpent (garzak) is in a jar in which there is wine, both are useless and polluted, for it makes them contaminated (padvîshak). 34. And when corn shall be in it, the jar is polluted and the corn clean; and when nothing originating with the serpent inside the jar remains behind on the jar, so much of the corn as includes the serpent, and upon which the touch (mâlisn) of the serpent has gone—because the touch of the serpent's seed might be the death of one—is to be taken out and to be thrown away. 35. And when hair or dead matter, even not originating with the serpent, remains behind on the jar, the jar is polluted, but is serviceable (shâyad) on making it dry.

36

Brick, earth, and mortar are separated by their own substance (pavan mindavam-i nafsman), and are connected with the ground; being separated by their own substance is this, that so much space as dead matter comes upon is polluted; being connected with the ground is this, that they would convey the pollution down unto the water. 37. Dung-fuel, ashes, flour, and other powdered things are connected with their own substance, and are separated from the ground; being connected with their own substance is this, that when dead matter comes upon them the whole of them is polluted; and being separated from the ground is this, that when dead matter comes upon them it does not make the ground polluted.

38

At a house in which the sacred ceremony (yazisn) is prepared, and a dog or a person passes away in it, the first business to be done is this, that the fire is to be preserved from harm; moreover, if it be only possible to carry the fire so that they would carry it away within three steps of the corpse, even then it is to be carried away, and the wall is not to be cut. 39. Rôshan said that an earthen one is to be cut into, but a mortar one is not to be cut; below and above no account is taken of damaging (bodôzêdîh) the wall. 40. To bring the fire within the three steps from the corpse is a Tanâpûhar sin; and when exudation happens to the corpse, it is worthy of death. 41. The prepared food in that house is all useless, and that which is not prepared is usable in the length of nine nights or a month. 42. Clothing also in like manner, except that which one wears on the body; that, even in that time, is not clean, since it remains in use. 43. And the holy-water (zôhar), too, which is taken and remains in that place, is to be carried away immediately to the water; also the sacred milk (gîv) and butter (gum) in like manner. 44. Of the prayer clothing Vand-Aûharmazd said that it is usable in the length of nine nights or a month, the writer (dapîr) said that it is when they perform the washing of hands, and wash it thoroughly, it will become clean at the time.

45

If in a house there are three rooms (gungînak), and one shall die in the entrance place (dargâs), if it be so that they may set the door open, and the corpse comes to this side, only this side is polluted; and if the corpse comes to that side, only that side is polluted; when it comes to both sides at once (aêvâk), only the entrance place is polluted alone, both the dwelling-rooms (khânak) are clean.

46

And the vault of the sacred fires alone does not become polluted.

47

If one shall die in a wild spot (vaskar), prepared food which is within three steps is all useless, and beyond four steps it is not polluted. 48. Prepared food is this, such as bread, boiled and roast meat, and prepared broth.

49

And the ashes (var) of the sacred fire become in a measure polluted.

50

Should they carry in the fire into that house in which the length of nine nights or a month is requisite for becoming clean, there is a sin of one Tanâpûhar through carrying it in, and one Tanâpûhar through kindling it; and every trifling creature (khûr or khûl) which shall die and shall remain causes a sin of one Tanâpûhar. 51. Also through carrying water in, there is a sin of one Farmân; and to pour water on the place where any one's life departs is a sin of one Tanâpûhar, and to pour it on a different place is a sin of one Yât. 52. And to undergo ablution inside the unclean house is all non-ablution. 53. And whoever goes into it needlessly, his body and clothes are to be every time thoroughly washed, and his sin is one Tanâpûhar; and when he goes in needfully it is neither good work nor sin.

54

And this pollution is all in the sharp account (tîkhak amâr) when the life departs; the only thing which amounts to polluting is contact with the flesh, and even with the hair and nails. 55. Of the contact which is stated in the Avesta, the account is that it is from one side, and it ever cleaves to one; the curse (gazisn) which is stated in the Avesta advances from all four sides. 56. Sôshyans said it is, until its exhibition to a dog, just as it becomes at the time when its life departs; a priest, a warrior, and a husbandman are no use, for merely a dog is stated. 57. Kûshtanŏ-bûgêd said the account is at the time when its life departs; and that which Kûshtanŏ-bûgêd specially said is, 'when anything is inside it (the place) the pollution is as far as to the place where that thing stands.' 58. When a dog, or a goat, or a pig is requisite (dârvâî) it is proper, for the pollution does not attack further there; and the pollution of a child in the womb is along with the mother.

59

The direct pollution of a hedgehog cleaves to one, and not the indirect pollution. 60. Direct pollution (hamrêd) is that when the body is in contact with a corpse, and indirect pollution (paîtrêd) is that when one is in contact with him who touched the corpse and from contact with him who is the eleventh indirect pollution cleaves to one in the same manner. 61. The indirect pollution of an ape and a menstruous woman, not acting the same way, remains. 62. The shepherd's dog, and likewise the village-dog, and others also of the like kind carry contamination to eight; and when they, shall carry the carcase down on the ground the place is clean immediately; and that, too, which dies on a balcony (âskûp), until they shall carry it down to the bottom, is polluted for the length of a year.

63

Whoever brings dead matter (nasâî) on any person is worthy of death; he is thrice worthy, of death at the time when a dog has not seen the corpse (nasâî); and if through negligence of appliances and means (kâr va tûbânŏ) he disturbs it, and disturbs it by touching it, he knows that it is a sin worthy of death; and for a corpse that a dog has seen, and one that a dog has not seen, the accountability is to be understood to be as much, and for the death and sickness of a feeble man and a powerful one. 64. Afarg has said there is no account of appliances and means, for it is not allowable to commit a sin worthy of death in cases of death and sickness.

65

When they move a corpse which a dog has not seen with a thousand men, even then the bodies of the whole number are polluted, and are to be washed for them with ceremony (pîsak). 66. And for that which a dog has seen, except that one only when a man shall move it all by touching it, his washing is then not to be with ceremony. 67. And when he is in contact and does not move it, he is to be washed with bull's urine and water. 68. And when he shall move with a stake (dâr) a corpse which a dog has not seen, except that one only when he shall move it all, the washing for him is not to be with ceremony.

69

And when a man shall move a corpse, which a dog has not seen, by the hand of another man, he who moves it by the hand of a man, and he also whose own hand's strength does it are polluted in the bodies of both; and it is the root of a Tanâpûhar sin for him himself and of a Tanâpûhar for the other one, for this reason, because his own body and that also of the other are both made polluted through sinfulness. 70. And when there is not in him, nor even originating with him (ahambûnik), the strength of him whose own hand it is, it is just as though, he would move it (the corpse) with a stake; and he who held it in the way of contact with his hand is to be washed with ceremony; and it is the root of a Tanâpûhar sin for him whose own hand it is, and of a Khôr for himself. 71. When he shall move a corpse by the hand of a man, and the corpse is of those which a dog has seen—except that one only when he shall move it all—the washing for him is not to be with ceremony.

72

When one is going by a place at night, and comes back there on the morrow, and a corpse lies there, and he does not know whether the evil (dûs) was there when he came by, or not, it is to be considered by him that it was not there.

73

Of a flock in which is a sheep by whom dead matter is eaten, of a forest in which is a tree with which dead matter is mingled, and of a firewood-stand (aesamdân) in which is a stick of firewood with which grease is mingled, Afarg said that it is not proper to make the flock and the forest fruitful, and the firewood is useless.

74

About a door on which a corpse impinges; as to the door of a town and city they have been of the same opinion, that it is to be discarded by his comrades (hamkâr); as to a door which is mostly closed (badtûm) they have been of different opinions, Gôgôsasp said that discarding it by his comrades is likewise proper, and Sôshyans said that it is not proper; and as to other doors they have been of the same opinion, that it is not proper. 75. The door of one's own chief apartment (shah-gâs) is fit for that of the place for menstruation (dastânistân), and that of the place for menstruation is fit for that of the depository for the dead (khazânŏ), and that of the depository of the dead is not fit for any purpose whatever; that of the more pleasant is fit for that of the more grievous.

76

Any one who, through sinfulness, throws a corpse into the water, is worthy of death on the spot; when he throws only one it is one sin worthy of death, and when he throws ten at one time it is then one sin worthy of death; when he throws them separately it is a sin worthy of death for each one. 77. Of the water, into which one throws dead matter, the extent of pollution is three steps of three feet in the water advancing, nine steps of three feet in the water passed over, and six steps of three feet in the water alongside; six steps of three feet in the depth of the water, and three steps of three feet in the water pouring over the dead matter are polluted as regards the depth. 78. When it is thrown into the midst of a great standing water, in like manner, the proportion it comes is ever as much as it goes, and is the proportion of it they should always carry away with the dead matter.

79

And when a man comes forth, and a corpse lies in the water, when he is able to bring it out, and it is not an injury to him, it is not allowable to abandon it except when he brings it out. 80. Sôshyans said that, when it is an injury, it is allowable when he does not bring it out; and when it is not an injury, and he does not bring it, his sin is a Tanâpûhar. 81. Kûshtanŏ-bûgêd said that even in case of injury it is not allowable to abandon it, except when he brings it out; when he does not bring it he is worthy of death. 82. And Gôgôsasp said that it is even in case of injury not allowable, except when he brings it out; and when, in case of injury, he does not bring it out his sin is a Tanâpûhar; and when it is no injury to him, and he does not bring it, he is worthy of death.

83

And when he shall wish to bring it his clothing is to be laid aside, for it makes the clothing polluted, and whatever he is first able and best able to bring is to be brought out by him. 84. When, too, he is able to bring it out through the breadth of the water, then also it is to be brought out so; and when he is not able, it is to be brought out through the length of the water; and showing it to a dog and the two men are not to be waited for.

85

And it is to be carried by him so much away from the neighbourhood of the water that, when he puts it down, the water which comes out dropping from the corpse does not reach back to the water; for when the water which comes out from the corpse reaches continuously back to the water he is worthy of death; and after that (min zak frâg) it is to be shown to a dog, and it is to be carried away by two men. 86. And when he wishes to throw it out from the water, Mard-bûd said it is allowable to throw it out thus, so that the water of the dripping corpse does not reach continuously back to the water; Rôshan said it would be allowable to throw it out far.

87

To drag it over the water is allowable, to grasp and relinquish it is not allowable; and when it is possible to act so that he may convey it from a great water to a small water, when the water is connected it is allowable, and when separated it is not allowable. 88. Afarg said it is allowable to drag it below through the water, but to drag it over is not allowable, for this has come on the water as a danger, and that has not come on it as a danger. 89. Mêdôk-mâh said it is allowable to drag it above, but to drag it below is not allowable, for the danger has gone out across the water, and the danger is not now to be brought upon it; and on that which is below, on which the danger has not come, the danger will at last arrive.

90

When he goes into the water he is to go into it with this idea, that 'should there be many below, then I will even bring all;' for whoever goes in not with this idea, and shall disturb any other one which lies there, will become polluted. 91. And if the corpse be heavy and it is not possible to bring it out by one person; and he goes out with this idea, that 'I will go and prepare means, and bring this corpse out of the water;' and when through sinfulness he does not go back his body is polluted and worthy of death, and when he is unable to go back he is not polluted.

92

When the corpse is so decomposed (pûdak), when it is thus necessary to bring it out, that, he must cut off various fragments, even after he cuts them off they are to be brought out; and for every fragment his hands and knife are to be washed with bull's urine (gômêz), and with dust and moisture (nambŏ) they are clean. 93. And they are to be torn off by him, and for every single fragment which he brings out his good work is one Tanâpûhar.

94

And when rain is falling the corpse lies in the water; to take it from the water to deposit it in the rain is not allowable.

95

Clothing which is useless, this is that in which they should carry a corpse, and that even when very much or altogether useless; of that on which they shall decompose (barâ vishûpênd), and of that on which the excretions (hîkhar) of the dead come, so much space is to be cut away, and the rest is to be thoroughly washed for the six-months’ period. 96. That which a menstruous woman has in wear (mahmânîh) is to be discarded in like fashion.

97

The clothing which is to be washed for the six-months’ period is such as is declared in the Avesta. 98. If the clothing be leathern it is to be thoroughly washed three times with bull's urine (gômêz), every time to be made quite dry with dust, and to be thoroughly washed three times with water, and to be laid out three months in a place to be viewed by the sun; and then it is proper for an unclean person (armêst) who has not performed worship, or it is proper for a menstruous woman. 99. Other clothing, when hair is on it, is liable just like woven cloth (tadak); all the washing of wool, floss silk, silk, hair, and camel's hair is just like that of woven cloth; and woven clothing is to be washed six times.

100

Wool which is connected together, when one part is twisted over another, and a corpse rests upon it, is all polluted on account of the connection; and when fleece (mêsh) rests upon fleece, then so much space as the corpse rests upon is polluted. 101. When one shall die upon a rich carpet (bûp) when the carpet is on a coarse rug (namad) and is made connected, the rug and carpet are both polluted, and when separated the rug is clean. 102. When several cushions are heaped (nikîd) one upon the other, and are not made connected, and dead matter comes upon them, they have been unanimous that only that one is polluted on which the dead matter came. 103. A cushion together with wool is liable just like a carpet with a rug. 104. Of several cushions which are tied down together, when dead matter comes to the tie, both are polluted, the cord and the cushions; and when the dead matter comes to a cushion, and does not come to the tie, the cushions are all polluted on account of the connection, and the tie is clean.

105

A pregnant woman who devours dead matter through sinfulness is polluted and worthy of death, and there is no washing for her; and as for the child, when it has become acquainted with duties (pîsak-shinâs), ashes and bull's urine are for its eating and for its washing. 106. As for a child who is born of solitary carriers of the dead, although its father and mother may both have devoured dead matter through sinfulness, that which is born is clean on the spot, for it does not become polluted by birth.

107

Rôshan said that every one, who, through sinfulness, has become polluted by means of dead matter, is worthy of death, and his polluted. body never becomes clean; for this one is more wretched than the fox which one throws into the water living, and in the water it will die. 108. One worthy of death never becomes clean; and a solitary carrier of the dead is to be kept at thirty steps from ceremonial ablution (pâdîyâvîh).

109

Whichsoever of the animal species has eaten their dead matter, its milk, dung, hair, and wool are polluted the length of a year; and if pregnant when it has eaten it, the young one has also eaten it, and the young one is clean after the length of a year from being born of the mother. 110. When a male which has eaten it mounts a female, the female is not polluted. 111. When dead matter is eaten by it, and even while it is not digested it shall die, it is liable just like a leathern bag (anbân) in which is dead matter.

112

Gold, when dead matter comes upon it, is to be once thoroughly washed with bull's urine (gômêz), to be once made quite dry with dust, and to be once thoroughly washed with water, and it is clean. 113. Silver is to be twice thoroughly washed with bull's urine, and to be made quite dry with dust, and is to be twice thoroughly washed with water, and it is clean. 114. And iron, in like manner, three times, steel four times, and stone six times. 115. Afarg said: 'Should it be quicksilver (âvgînak) it is liable just like gold, and amber (kahrupâî) just like stone, and all jewels just like iron. 116. The pearl (mûrvârîd), amber, the ruby (yâkand) gem, the turquoise, the agate (shapak), coral-stone (vasadîn sag), bone, and other substances (gôhar) which are not particularly mentioned, are to be washed just like wood; and when they are taken into use there is no washing, and when they are not taken their washing is once. 117. Of earthen and horny articles there is no washing; and of other substances which are not taken for use the washing is once, and they are declared out of use.

118

Firewood, when green, is to be cut off the length of a span (vitast), one by one, as many sticks as there are—and when dry one span and two finger-breadths—and is to be deposited in some place the length of a year, and water is not to be dropped upon it; and it is drawn out after the length of a year; Sôshyans said that it is proper as firewood for ordinary fires, and Kûshtanŏ-bûgêd said that it is just as declared in the Avesta: 'The washed one, even then, is proper in dried clothing.' 119. About corn they have been unanimous that so much space is polluted as the dead matter comes upon; and of that which is lowered into pits, or is wanted to be so, and of that which is scattered (afsîd) at such a place there are different opinions; Sôshyans said: 'Should it be of such a place it is polluted as much as the dead matter has come upon it;' and Gôgôsasp said: 'Should it be so it is all polluted, and the straw is all polluted.'

120

A walnut, through its mode of connection, is all polluted, and the washing of both its shell and kernel (pôst va mazg) is just like that of wood. 121. A pomegranate also is of such nature as a walnut. 122. As to the date, when its stalk is not connected the date is polluted and the stalk and stone (âstak) are clean; the washing of the date is just like that of corn; and when it is touched upon the stalk, when the stalk, stone, and date are connected, the whole is polluted; as to the date when not connected with the stalk, and touched at the stalk, the date is clean, and the washing of the stone is just like that of wood. 123. The pomegranate, citron, quince, apple, pear, and other fruit, when in bearing and the rind (pazâvisnŏ) is perceptible on it, when dead matter comes upon it there is no pollution of it; and when the rind (pazâmisnŏ) is not perceptible on it, its washing is just like that of corn; and rind is ever with the citron. 124. For meat, butter, milk, cheese, and preserves (rîkâr) there is no washing.

1

The clothing of a menstruous woman which they shall take new for her use is polluted, and that which is in use is not polluted. 2. When a bedchamber (shâd-aûrvân) is overspread, and a carpet (bûp) is laid upon it and a cushion on the two, and a woman sits upon it and menstruation occurs, when she puts a foot from the cushion on to the carpet, and from the carpet out into the bed-chamber, the carpet and bed-chamber are both polluted, for they are taken newly for her use, but of the cushion there is no pollution for this reason, because it is in use. 3. And when she sits on the cushion so that she shall have both the carpet and cushion in use, the bed-chamber is polluted by itself; and when all three shall be in use there is no pollution whatever.

4

Just as she knows that it is menstruation, in the place she is in for the purpose, first the necklace, then the ear-rings, then the head-fillet (kambar), and then the outer garments (gâmak) are to be put off by her. 5. When in the place she remains in for the purpose, even though she may remain a very long time for that purpose, yet then the outer garments are clean, and there is no need of leather covering and leather shoes.

6

When she knows for certain (aêvar) that it is menstruation, until the complete changing (gûharîdanŏ) of all her garments, and she shall have sat down in the place for menstruation, a prayer is to be retained inwardly. 7. When worship is celebrated a prayer is to be retained inwardly, and should menstruation occur the prayer is to be spoken out by her. 8. When in speaking out the prayer should menstruation occur, both afterwards, when the time was certain (avîgûmân), and now she is certain. 9. When she retains a prayer inwardly, and a call of nature arises, there is no need for her to speak out the prayer, for the formula for the call is to be spoken by her.

10

Hands sprinkled in ceremonial ablution (pâdîyâv), when a menstruous woman sees them, become quite unclean (apâdîyâv) by her look, and even when she looks hastily, and does not see the sacred twigs (baresôm), it is the same. 11. And on the subject of a house (khânak-1 babâ), when a menstruous woman is above in it, and the sacred twigs stand right below, if even fully fifteen steps below, even then the sacred twigs are unclean (apâdîyâv); but when not right below fifteen steps are plenty.

12

Prepared food which is within three steps of a menstruous woman is polluted by her, and food which she delivers up (barâ pardazêd) from her morning meal (kâsht) is not fit for the evening meal (sâm), nor that which she delivers up from her evening meal for the morning meal; it is not fit even for the same woman; and water which is within three steps of her, when they shall put it into a pail (dûbal) or ablution-vessel (pâdîyâvdân), and shall do it without handling (ayadman), is fit for the hands in ceremonial ablution. 13. When she touches the bedding and garments of any one, Sôshyans said that so much space is to be washed with-bull's urine (gômêz) and water; her bedding which touches the bedding of any one does not make it polluted.

14

A menstruous woman who becomes clean in three nights is not to be washed till the fifth day; from the fifth day onwards to the ninth day, whenever she becomes clean, she is to sit down in cleanliness one day for the sake of her depletion (tihîk), and then she is fit for washing; and after nine nights the depletion is no matter.

15

A woman who has brought forth or miscarried (nasâî), during forty days sees whenever she is polluted; but when she knows for certain that she is free from menstruation she is, thereupon, to be associated with meanwhile (vadas), from the forty days, onward; but when she knows for certain that there is something of it, she is to be considered meanwhile as menstruous.

16

A menstruous woman when she has sat one month as menstruous, and becomes clean on the thirtieth day, when at the very same time she became quite clean she also becomes again menstruous, her depletion (tîhîk) is from its beginning, and till the fifth day washing is not allowable. 17. And when she is washed from the menstruation, and has sat three days in cleanliness, and again becomes. menstruous as from the beginning, four days are to be watched through by her, and the fifth day is for washing. 18. When she has become free from the second menstruation she is not in cleanliness for nine days and nights,—these days and nights are for watching,—and then she is to be washed; when the nine days and nights are completed, on the same day washing is good.

19

Of leucorrhœa (kîharak), when it has quite changed colour, that which comes on before and also that which is after menstruation, the pollution is just like that of menstruation.

20

When she has become so completely clean from menstruation that her washing may be as usual (dastôbarag hâe), she does not make the sacred twigs (baresôm), nor even other things, polluted when beyond three steps.

21

On account of severe cold it is allowable for her to sit out towards the fire; and while she washes a prayer (vâg) is to be taken inwardly by her, and the washing of her hands, except with bull's urine (gômêz), is not proper till then; and when they are washed by her, two hundred noxious creatures are to be destroyed by her as atonement for sin.

22

A woman who goes beyond the period of menstruation, and, afterwards, sees she is polluted, when her pregnancy is certain—except when her miscarriage (nasâî yehevûntanŏ) is evident—is then to be washed with bull's urine and water; when her pregnancy is not certain she is to be considered as menstruous. 23. Some say, moreover, that when miscarriage is certainly manifest she is, meanwhile, to be considered as menstruous. 24. Some say that when she is doubtful about the miscarriage she is to be washed with ceremony.

25

And for any one who comes in contact with a menstruous woman, or with the person whom it is necessary to wash with water and bull's urine, it is the root of a sin of sixty stîrs. 26. And for whomever knowingly has sexual intercourse with a menstruous woman it is the root of a sin of fifteen Tanâpûhars and sixty stîrs.

27

Of a menstruous woman who sees a fire the sin is one Farmân, and when she goes within three steps it is one Tanâpûhar, and when she puts a hand on the fire itself it is a sin of fifteen Tanâpûhars; and in like manner as to the ashes and water goblet. 28. When she looks at water it is a sin of one Farmân; when she sits in water it is a sin of fifteen Tanâpûhars; and when through disobedience she walks out in the rain every single drop is a sin of fifteen Tanâpûhars for her. 29. And the sun and other luminaries are not to be looked at by her, and animals and plants are not to be looked at by her, and conversation with a righteous man is not to be held by her; for a fiend so violent is that fiend of menstruation, that, where another fiend does not smite anything with a look (akhsh), it smites with a look.

30

As to a house in which is a menstruous woman, the fire of that house is not to be kindled; food which is delivered up from before a menstruous woman is not proper for the same woman. 31. A tray-cloth (khvânŏ gâmak) which stands before her, when it is not in contact with her, is not polluted; a table-napkin (pataskhûr) when apart from her thigh, and contact does not occur, is proper.

32

When one, wishes to consecrate the sacred cakes (drôn), when one holds up the sacred twigs (baresôm) from the twig-stand (baresôm-dân), and menstruation occurs, and just as it came to one's knowledge one puts down the sacred twigs and goes out, the sacred twigs are not polluted.

33

And during her menstruation she is to be so seated that, from her body, there are fifteen steps of three feet to water, fifteen steps to fire, fifteen steps to the sacred twigs, and three steps to a righteous man. 34. And her food is to be carried forth in iron or leaden vessels; and the person (valman) who shall carry forth the food stands at three steps away from her. 35. When worship is celebrated, every time at the dedication (shnûmanê) of the consecration of sacred cakes (drôn yast) it is to be uttered aloud by her; some say the Ithâ and Ashem-vohû.

1

A sacred thread-girdle (kûstîk), should it be made of silk (parvand), is not proper; the hair (pashm) of a hairy goat and a hairy camel is proper, and from other hairy creatures (mûyînŏ) it is proper among the lowly (nakhêzîk). 2. The least fulness necessary for it is exactly three finger-breadths; when it is exactly three finger-breadths altogether from one side, and when the rest is cut off, it is proper. 3. When one retains the prayer inwardly and has tied his girdle, and ties it anew once again, he will untie that which he has tied, and it is not proper.

4

Cloth of thick silk brocade (dîpâkŏ) and figured silk (parnîkânŏ) is not good for girdling and cloth of hide when the hair is stripped from it of wool, of hair, of cotton, of dyed silk, and of wood is proper for shirting (sapîkîh). 5. Four finger-breadths of shirt is the measure of its width away from each side, from the neck to the skirt (parîk); and as to the length before and behind, as much as is proper to cover up is good. 6. So much length and breadth, when it is double or thickened, are not proper; when on the separation (dûrmânak) of the two folds one remains clothed on one side, both when he wears the girdle (kûstîk), and when he does not wear the girdle, even then it is not undress (vishâdakîh).

7

When a shirt of one fold is put on, and the skirt has concealed both sides, the girdle is tied over it, and it is proper. 8. When two shirts are put on, and they shall tie the girdle over that which is above, then it is for him a root of the sin owing to running about uncovered.

9

By a man and woman, until fifteen years of age, there is no committal of the sin of running about uncovered; and the sin of unseasonable chatter arises after fifteen years of age. 10. The sin of running about uncovered, as far as three steps; is a Farmân each step; at the fourth step it is a Tanâpûhar sin.

11

A girdle to which there is no fringe is proper; and when they shall tie a woman's ringlet (gurs) it is not proper.

12

Walking with one boot as far as four steps is a Tanâpûhar sin, when with one movement; and after the fourth step as much as one shall walk is a Tanâpûhar; and when he sits down and walks on the sin is the same that it would be from his starting-point (bûnîh); and there were some who said it is a Tanâpûhar for each league (parasang).

13

At night, when they lie down, the shirt and girdle are to be worn, for they are more protecting for the body, and good for the soul. 14. When they lie down with the shirt and girdle, before sleep one shall utter one Ashem-vohû, and with every coming and going of the breath (vayô) is a good work of three Srôshô-karanâms; and if in that sleep decease occurs, his renunciation of sin is accomplished.

1

Of unseasonable chatter that of children of five years of age has no root; and from five years till seven years, when one is under the tuition of his father and innocent, it has no root in him, and when sinful it has root in the father. 2. And from eight years till they are man and woman of fifteen years, if even one is innocent during the performance of the ritual (yastô), but is able to say its Ithâ and Ashem-vohû, and does not say them, it is the root of unseasonable chatter for him; and when he is able to perform his ritual by heart (narm), and says only the Ithâ and Ashem-vohû, some have said that such is as when his ritual is not performed and there is no offering (yastôfrîd), and some have said that it is not unseasonable chatter.

3

Unseasonable chatter may occur at every ceremonial (yazisnŏ); for him who has performed the ritual it is a Tanâpûhar sin; for him who has not performed the ritual it is less, some have said three Srôshô-karanâms. 4. The measure of unseasonable chatter is a Tanâpûhar sin; this is where every ceremony, or every morsel, or every drop of urine is not completed. 5. Of the unseasonable chatter of him who has not performed the ritual Afarg said this degree is slighter; Mêdôk-mâh said both are alike, and he spoke further of this, since for him who has not performed the ritual, and does not attend to saying its Ithâ and Ashem-vohû, it is more severe than for him who has performed the ritual, and does not attend to consecrating its sacred cake (drôn). 6. Mêdôk-mâh said that it (the ceremonial) does not become Gêtô-kharîd; Afarg said that it amounts to an offering (yastôfrîd) for every one, except for that person who knows the ritual by heart, and through sinfulness will not perform it; and it becomes his at the time when, during his life and by his command, it is recited with this intention, namely: 'I wish to do it, my faith (astôbânîh) is in the religion.'

7

The deaf and dumb when it is not possible for him to say an Ashem does not commit unseasonable chatter; and when it is possible for him to say an Ashem he shall three times say of it, 'Ashem, ashem, ashem;' and if it be possible for him to say 'ithâ' and 'ashem-vohû' it is well, and when it is only possible for him to say 'ithâ' it matters not.

1

The deaf and dumb and helpless (armêst), though of unblemished conduct and proper disposition, is incapable of doing good works, and from the time when he is born till the time when he shall die, all the duty and good works which they may perform in the world become his property (nafsman) as much as his even by whom they are performed; some say that it is thus: as much as they belong to Zaratûst. 2. Though he does not do the good works not really originating with (ahambûnik) him, and does not commit the sin not really originating with him, it is better than though he were able to do the good works not really originating with him, and should not do them; but should commit the sin not really originating with him; when, afterwards, he passes away, and then also comes to his account as to sin and good works, when the good works not really originating with him are more he is in heaven (vahist), when the sin not really originating with him is more he is in hell, and when both are equal he is among the ever-stationary (hamîstakân). 3. When the good works are three Srôshô-karanâms more than the sins he is in heaven (vahist), when the good works are one Tanâpûhar more he attains to the best existence (pâhlûm ahvân), when his ceremony (yast) is performed. 4. Sôshyans said that to come into that best existence it is not necessary to perform the ceremony, for when his good works are one Tanâpûhar more than the sin he attains to the best existence, and no account is taken of performing his ceremony; because in the heavenly existence (garôdmânîkîh) it is not necessary to perform a ceremony, for an excess of good works must attain Garôdmân. 5. As Sôshyans said, in heaven (vahist) he who is below is elevated to him who is above; and it says thus: 'Happy indeed art thou, O man! who art in any way near unto that imperishable existence.'

6

Kûshtanŏ-bûgêd said that an infidel (akdînô), when his good works are one Tanâpûhar more than his sin, is saved from hell.

7

of a pure law (dâd) are we of the good religion, and we are of the primitive faith; of a mixed law are those of the Sînîk congregation; of a vile law are the Zandîk, the Christian (Tarsâk), the Jew (Yahûd), and others of this sort (sanŏ).

1

The morning sun it is necessary to reverence (yastanŏ) till midday, and that of midday it is necessary to reverence till the afternoon time, and that of the afternoon time it is necessary to reverence till night; whenever one is quite prepared for activity (khvêskârîh), and shall then do reverence, it is proper. 2. And when anything of that happens which indicates when it is not proper to wash the hands, and about this he considers that when he does not reverence the sun it will stop, at the time previous to that in which it occurs the sun is to be fully reverenced by him, and, afterwards, when his hands are washed, it is to be reverenced again; and when he does not reverence it, except when innocent through not reverencing it, then it becomes irreverence (lâ yast) of the sun for him.

3

As to the sun it is better when one reverences it every time at the proper period (pavan gâs-i nafsman); when he does not reverence it for once it is a sin of thirty stîrs. 4. Reverencing the sun is every time a good work of one Tanâpûhar; and so of the moon and fire in like manner. 5. When on account of cloudiness the sun is not visible (pêdâk), and one shall reverence it, it is proper.

6

And while one does not reverence the sun, the good works which they do that day are not their own; some say that of the good works which they do within the law (dâd) of the good religion he has no share. 7. While they do not wash dirty hands any good work which they do is not their own, for while one does not utterly destroy corruption (nasûs) there is no coming of the angels to his body, and when there is no coming of the angels to his body he has no steadfastness in the religion, and when he has no steadfastness in the religion no good work whatever reaches unto him.

8

When one wishes to perform the propitiation (shnûman) of fire, it is allowable to perform one 'âthrô' by itself, and, when two and the 'mad vîspaêibyô âterebyô,' these three are thus the propitiation everywhere; some say that it would be proper to perform it while allowable, except that of the heterodox.

9

Whoever shall extinguish a fire, by him ten fires are to be gathered together, by him ten punishments are to be endured, by him ten ants are to be destroyed, and by him holy-water (zôhar) is to be presented to the sacred fire (âtâs-i Vâhrâm).

1

Sin which affects accusers is to be atoned for (vigârisn) among the accusers, and that relating to the soul is to be atoned for among the high-priests (radân), and when they do whatever the high-priests of the religion command the sin will depart, and the good works which they may thenceforth do will attain completion (avaspôrik). 2. The sin of him who is worthy of death (marg-argân), is to be confessed (garzisnŏ) unto the high-priests, and he is to deliver up his body; except to the high-priests he is not to deliver up his body.

3

On account of the dexterity (farhâng) of horsemen it is not their business to hunt (nakhkîr kardanŏ); and it is not allowable for any one else to hunt for game, except for him whose wealth is less than three hundred stîrs.

4

The ceremonial worship (yazisn) of those worthy of death, which they do not perform by way of renunciation of sin, is the ceremonial which is demon worship; and when the officiating priest (aêrpat) does not know it the merit (kirfak) of the ceremonial goes to the store (gang) of the angels, and they give the enjoyment which arises from that merit in the spiritual existence to the soul of that person who has at once (aêvâk) become righteous in mind.

5

When the mortal sinner (marg-argânŏ) has delivered his body and wealth at once to the high-priests, and engages mentally in renunciation as to the sin which has occurred, and the high-priests give him their decision (dastôbarîh) as to duty and good works, the duty and good works which were before performed by him come back to him; and when they inflict punishment for three nights, he does not enter hell. 6. And if the high-priest orders the cutting off of his head he is righteous on the spot, and the three nights’ (satûîh) ceremony is to be celebrated for him, and the account of the three nights (satûîh) does not affect him. 7. And if he does not engage in renunciation he is in hell till the future existence; and in his future body they will bring him from hell, and for every mortal sin they will cut off his head once, and the last time they will make him alive again, and will inflict (numâyend) three nights’ severe punishment.

8

However a man engages in renunciation of sin the duty of his state of renunciation (patîtîh) is to be engaged therein openly and mentally in renunciation; the duty of openness is this, that the sin which he knows has assailed him, is to be specially confessed (barâ gôbisnŏ) by him; and the mental duty is this, that he engages in renunciation with this thought, that 'henceforth I will not commit sin.' 9. And that which occurs before the renunciation, except pious alms, it is well for him not to be overlooked by him, and not to be kept secret by him; for when he shall overlook, or shall keep secret, about sin committed, it becomes for him as much, some say, as three Srôshô-karanâms; some say that when he keeps secret about a sin of three Srôshô-karanâms he is worthy of death; some say much otherwise. 10. Âtarô-pâd son of Zaratûst had remarked (pedâkînîd) to a disciple, about this duty, thus: 'Conform to the renunciation of sin!' and one time a secret was kept by him, and he ordered him thus: 'Henceforth be thou never apparent in this duty!' and after that he looked upon the supplication (avakhshîh) and much repentance of that disciple, and even then he did not become the high-priest (dastôbar) over him.

11

The rule is this, that of those who would be proper for this priestly duty (dastôbarîh), that person is proper who is perfect in (narm) the commentary (zand) of the law, and the punishment of sin is easy for him, and he has controlled himself; some say thus: 'By whom a course of priestly studies (aêrpatastân) is performed.' 12. And the punishment of sin being easy for him, and his having controlled himself are proper; and when, in danger before a menstruous woman, he engages in renunciation it is proper.

13

Nêryôsang said thus: 'Thou deemest it most surprising that, of the renunciation of sin with energy, whatever may be its efficacy, they have been so much of the same opinion, so that whenever they perform renunciation, however they perform it, and before whomever they perform it, whenever a sin is not even mentally originating with one a renunciation should be performed by him; and when very many mortal sins (marg-argân) are committed by him, and he engages mentally in renunciation of every one separately, he is not on the way to hell, owing to his renunciation; and if there be one of which he is not in renunciation the way to hell is not closed to him, for he does not rely upon the beneficence (sûd) of Aûharmazd, and it is allowable to appoint a priestly retribution (rad tôgisn) to fully atone for it, and when thou appointest a priestly retribution for it, and dost not fully atone, it is allowable to inflict it justly and strongly (drûbô).'

14

When his sin is committed against (dên) accusers it will be necessary to act so that the head of the family (mîrak) shall not become evil-minded, and shall not divorce the wife from matrimony, and they shall not bring him on unto him; before his accusers he is to be engaged in renunciation, and when not, he is to be engaged in renunciation of the sin before the high-priests (radân), and it will become debts, and debt does not make a man wicked; its effect is this, that in the future existence they may quite forsake him, and this becomes a great shame, and they disturb (kâvênd) his enjoyment. 15. As to the sin which affects the accusers, when the female has atoned for it, its stem (pâyak) is atoned for; some say that the stem (pâyakgâhîh) has no root; some say that it is just like a tree whose leaves wither away.

16

Sin relating to the soul when one engages in renunciation, stays away from him; when it shall be fully atoned for it is well, and when he does not fully atone they will make him righteous by the three nights’ (satûîh) punishment. 17. Kûshtanŏ-bûgêd said that even that which affects accusers, when one engages in renunciation, stays away from him.

18

Nôsâî Bûrz-Mitrô spoke these three sayings, that is, 'Next-of-kin marriage will extirpate mortal sins (marg-argânân), and the sacred twigs when their ablution is such as renders them improper for firewood, and a man when his wife becomes pregnant by him.'

19

Whoever commits a sin against (dên) water, and kills a lizard, or other noxious water-creature, has atoned for it; also when thou atonest to (dên) fire for that against water it is proper, and when thou atonest to water for that against fire it is proper; some say that even a scorpion is proper to be killed. 20. And when a sin of one Tanâpûhar is committed by him, and he shall consecrate a sacred cake (drôn), or shall accomplish a good work of one Tanâpûhar, it has atoned for it.

21

When he has committed a mortal sin (marg-argân), and engages mentally in renunciation, and the high-priest (rad) knows that, though he ought to give up his body, he will not give it up, it is allowable when he shall kill him; that is, because he relies upon the beneficence (sûd) of Aûharmazd. 22. Moreover, from the rule (mank) 'yazemna kad nâ hakad' ('through being worshipped what then at once,' &c.) it is evident, and it becomes his through ceremonial ablution of the hands; it amounts to a whole quarry (kânŏ) of good works, and the worship of God (yazisn-i yazdânŏ) is to be performed for him. 23. Âtarô-pâd son of Mâraspend said that it is always necessary to be more diligent in performing one's worship of God at the time that many mortal sins are committed; all sins being admissible into renunciation, when thou shalt atone by complete self-sacrifice (pûr-gân-dâdîhâ), and when one engages in renunciation of the sin from its root, he becomes free from the sin in renunciation of which sin he engaged; for Aûharmazd will not leave his own creatures unto the evil spirit, unless on the path of non-renunciation.

1

The greater Hâsar is one part in twelve parts of the day and night, and the lesser Hâsar is one part in eighteen parts.

2

The priest (âsrûk) who passes away in idolatry (aûzdâyakîh) thou hast considered as desolate (vîrân); and there is a high-priest (dastôbar) who is of a different opinion, there is one who says he is as a non-Iranian (anâîrân) country. 3. It is declared that, when a supreme high-priest (zaratûstrotûm) passes away in idolatry, an apostate (aharmôk) will be born in that dwelling, and a rumour of this calamity is uttered by that supreme high-priest.

4

In order to be steadfast in the good religion it is to be discussed with priests and high-priests, and when one does not discuss it is proper that he do not teach it.

5

The ceremonial worship (yazisn) which they perform in a fire-temple, when not done aright, does not reach unto the demons; but that which they perform in other places, when they do not perform it aright, does reach unto the demons; for there is no medium in worship, it reaches either unto the angels or unto the demons. 6. Of a man who has relinquished a bad habit, and through his good capabilities engages in renunciation of sin, the good work advances unto the future existence.

7

Any one who shall die in a vessel (kastîk) it is allowable, for fear of contamination (padvîshak), to throw into the water; some say that the water itself is the receptacle for the dead (khazânîh).

8

This, too, is declared: 'When in the dark it is not allowable to eat food; for the demons and fiends seize upon one-third of the wisdom and glory of him who eats food in the dark;' and it is declared by that passage (gînâk) which Aûharmazd spoke to Zaratûst, thus: 'After the departure of the light let him not devour, with unwashed hands, the water and vegetables of Horvadad and Amerôdad; for if after the departure of the light thou devourest, with unwashed hands, the water and vegetables of Horvadad and Amerôdad, the fiend seizes away from thee two-thirds of the existing original wisdom which, when he seizes it away, is the glory and religion which are auspicious. for thee that day, so that diligence becomes a vexation this day.'

9

In a passage of the fifth fargard of the Pâzôn Nask it is declared that one mentions these characteristics of four kinds of worship of the celestial beings (yazdân):—one is that whose Avesta is correct, but the man is bad; the second is that whose Avesta is faulty (zîfânŏ), but the man is good; the third is that whose Avesta is correct, and the man is good; and the fourth is that whose Avesta is faulty and the man is bad. 10. That whose Avesta is correct, but the man bad, the archangels will approach and will listen to, but do not accept; that whose Avesta is faulty, but the man good, the archangels and angels will approach, but do not listen to, and will accept; that whose Avesta is correct, and the man good, the archangels and angels will approach, will come to, will listen to, and will accept; that whose Avesta is faulty, and the man bad, they do not approach, do not listen to, and do not accept.

11

In every ceremonial (yazisnŏ), at the beginning of the ceremony, and the beginning of the sacred-cake consecration (drôn), the angels and guardian spirits of the righteous are to be invited to the ceremony. 12. When they invoke the angels they will accept the ceremony, and when they do not invoke them, all the guardian spirits of the righteous are to be invoked at the beginning of 'staomi;' and when not, they watch until the words 'frashô-karethrãm saoshyantãm,' and when they shall invoke them there they will accept the ceremony; and when not, they will watch until the words 'vîspau fravashayô ashaonãm yazamaidê,' and when they shall invoke them there they will accept the ceremony; and when not, they will watch until the words 'tauskâ yazamaidê;' and when they invoke them at the threefold 'ashem vohû' and the word 'dâmanãm,' at the twice-told 'aokhtô-nâmanô,' the 'ashâd hakâ', or the 'yâtumanahê gasaiti,' they will accept; and when not, they go up the height of a spear (nîzak) and will remain. 13. And they speak thus: 'This man does not understand that it will be necessary even for him to go from the world, and our prayer (apistân) is for reminding men; it is not that our uneasiness arises from this, that we are in want of their ceremony, but our uneasiness arises from this, that when, they do not reverence and do not invoke us, when evil comes upon them it is not possible for us to keep it away.'

14

''O creator! how much is the duration in life of him who is dead?' And Aûharmazd spoke thus:, As much as the wing of a fly, O Zaratûst the Spîtâmân! or as much as the hearing a wing unto a sightless one.'

1

The rule is this, that a sacred thread-girdle (kûstîk) be three finger-breadths loose transversely (pavan targûn), as is said in every teaching (kâstak), and when it is less it is not proper.

2

The rule is this, that the sacred cake (drôn), set aside at the dedication formula (shnûmanê) on the days devoted to the guardian spirits, is to be used at the season-festivals, the Nônâbar, the three nights’ ceremony, the Hôm-drôn, and other rites of the righteous guardian spirits; and when they shall not do so, according to some teachings, it is not proper.

3

In the exposition (kâstak) of the Nihâdûm Nask it says that a man is going to commit robbery, and a wall falls in upon him, it is his destroyer; when a man strikes at him he is his adversary, and both are in sinfulness; when he is going to perform the worship of God (yazisnŏ-i yazdânŏ) both of them are in innocence.

4

The rule is this, that when a woman becomes pregnant, as long as it is possible, the fire is to be maintained most carefully in the dwelling, because it is declared in the Spend Nask that towards Dûkdâv, the mother of Zaratûst, when she was pregnant with Zaratûst, for three nights, every night a leader (khûdâ) with a hundred and fifty demons rushed for the destruction of Zaratûst, but owing to the existence of the fire in the dwelling they knew no means of accomplishing it.

5

The rule is this, that they have a tank (môg) for the disciples, when they are going to perform the worship of God, and are sprinkling the stone seat (magôk); and lest they should make a wet place by that sprinkling through taking water out from it, it is to be done sitting; for in the Vendidad the high-priests have taught, about making water when standing on foot, that the measure it refers to applies to everything else, not even of a like origin; by him who makes water the Avesta for making water is to be uttered, and then it is the root of a Tanâpûhar sin for him, and when he does not utter it he is more grievously sinful.

6

The rule is this, that to recite the Gâthas over those passed away is not to be considered as beneficial, since it is not proper to recite the three Hâs which are the beginning of the Aûstûvat Gâtha whenever one is on the road; whenever one recites them over a man in the house they are healing.

7

The rule is this, that in the night wine and aromatic herbs (sparam) and anything like food are not to be cast away towards the north quarter, because a fiend will become pregnant; and when one casts them away one Yathâ-ahû-vairyô is to be uttered.

8

The rule is this, that reverential should be the abstinence from unlawfully slaughtering of any species of animals; for in the Stûdgar Nask it is said, concerning those who have unlawfully slaughtered animals, the punishment is such that each hair of those animals becomes like a sharp dagger (têkh), and he who is unlawfully a slaughterer is slain. 9. Of animals, the slaughtering of the lamb, the goat (vahîk), the ploughing ox, the war-horse, the hare, the bat (kîharâz), the cock or bird of Vohûman, and the magpie (kâskînak) bird, and of birds that of the kite, eagle (hûmâî), and swallow is most to be abstained from.

10

A pregnant woman who passes away is not to be carried away by less than four men, who are at it constantly with united strength; for with other corpses, after a dog's gaze, when they carry them along by two men with united strength, they do not become polluted; but for a pregnant woman two dogs are necessary, to whose united power she is to be exposed; and they carry her along by four men with united strength, and they do not become polluted; but when they carry her along by two men they are to be washed with ceremony (pîsak).

11

The rule is this, that when they beg forgiveness for a person (mardûm) who has passed away, such a prayer is more significant when one says thus: 'Whenever a trespass (vinâs) of mine has occurred against him, you will take account of it along with those of his which have occurred against me, and the trespasses have passed away one through the other; any further trespasses of his which have occurred against me are then made a righteous gift by me.'

12

The rule is this, that one should not walk without boots; and his advantage therefrom is even this, that when a boot (mûgak) is on his foot, and he puts the foot upon dead matter, and does not disturb the dead matter, he does not become polluted; when a boot is not on his foot, and he puts the foot upon dead matter, and does not disturb it, he is polluted, except when he knows for certain (aêvar) that a dog has seen it, or if not it is to be considered as not seen by a dog.

13

The rule is this, as revealed in the Dûbâsrûgêd Nask, where a day in the year is indicated, that the sacred thread-girdle of every one who shall be one day more than fourteen years and three months old is to be tied on—it is better so than when he remains unto fifteen years, and then ties on the girdle—who is more cared for, that way, than a five-months’ child, on whom they should put it in the womb of its mother.

14

The rule is this, that when one retains a prayer inwardly, and wind shall come from below, or wind shall come from the mouth, it is all one.

15

Also this, that ten women are necessary for affording assistance to a woman who is in labour: five women for directing the making of the cradle (gavârak), one woman should be opposite the left shoulder, and one to hold the right shoulder, one woman to throw a hand on her neck, one woman to hold her waist, and one woman, when the infant shall be born, to take it up and cut the navel cord, and to make the fire blaze. 16. Three days and three nights no one is to pass between the fire and the child, nor to show the child to a sinful man or woman; they are to triturate a little sulphur in the sap (mayâ) of a plant, and to smear it over the child; and the first food to give it is Hôm-juice (parâhôm) and aloes (shapyâr).

17

The rule is this, that in case any one shall beat an innocent man, until the pain shall cease it becomes every day the root of a Tanâpûhar sin for him.

18

The rule is this, that when in a country they trust a false judge, and keep him among their superiors, owing to the sin and breach of faith which that judge commits, the clouds and rain, in that country, are deficient, a portion (bavan) of the deliciousness, fatness, wholesomeness, and milk of the cattle and goats diminishes, and many children become destroyed in the mother's womb.

19

The rule is this, that a man, when he does not wed a wife, does not become worthy of death; but when a woman does not wed a husband it amounts to a sin worthy of death; because for a woman there is no offspring except by intercourse with men, and no lineage proceeds from her; but for a man without a wife, when he shall recite the Avesta, as it is mentioned in the Vendidad, there may be a lineage which proceeds onwards to the future existence.

20

The rule is this, that a toothpick is to be cut out clear of bark (pôst pâk), for the high-priests have taught that when one's toothpick—made for the mouth with the bark—shall fall, and when a pregnant woman puts a foot upon it, she is apprehensive about its being dead matter.

21

The rule is this, that in accepting the child of a handmaid (kakar) discrimination is to be exercised; for in the fourteenth of the Nask Hûspâram the high-priests have taught thus: 'My son is suitable also as thy son, but my daughter is not suitable also as thy daughter.'

22

The rule is this, that one perseveres much in the begetting of offspring, for the acquisition of abundance of good works at once; because, in the Nihâdûm Nask, the high-priests have taught that the duty and good works which a son performs are as much the father's as though they had been done by his own hand; and in the Dâmdâd Nask it is revealed thus: 'Likewise, too, the good works, in like measure, which come into the father's possession.'

23

The rule is this, that they shall give to the worthy as much of anything as is proper for eating and accumulating; because in the Nihâdûm Nask the high-priests have taught thus: 'A man gives a hungry one bread, and it is too much, yet all the good works, which he shall perform through that superabundance, become as much his who gave it as though they had been done by his own hand.'

24

The rule is this, where one lies down, in circumstances of propriety and innocence, one Ashem-vohû is to be uttered, and in like manner when he gets up well; when he does so, every single drawing of the breath (vayô) becomes a good work of three Srôshô-karanâms, that is, a weight of ten dirhams of the full weight of four mads.

25

The rule is this, that when an action or an opinion comes forward, and one does not know whether it be a sin or a good work, when possible it is to be abandoned and not executed by him; as it says in the Sakâdûm Nask that Zaratûst has not provided about everything whatever, but three times it has been done by Zaratûst about this duty, that is, so that the Avesta and Zand, when one has learned it thoroughly by heart, is for recitation, and is not to be mumbled (gûyisnŏ), for in mumbling (gûdanŏ) the parts of the Ahunavar are more chattering. 26. As it says in the Bagh Nask thus: "Whoever shall mutter, O Zaratûst! my allotment of the Ahunavar—that is, shall softly take it inwardly—and shall let it escape again—that is, shall utter it aloud—so much as a half, or one-third, or one-fourth, or one-fifth, his soul will I shield, I who am Aûharmazd, from the best existence—that is, I will keep it away—by so much of an interval as the width of this earth.'

27

The rule is this, that one is to proceed with great deliberation when he does not know whether it be a sin or a good work, that is, it is not to be done.

28

The rule is this, that an opinion (andâzak) of anything is to be formed through consultation with the good; even so it is revealed in the Kîdrast Nask that Spendarmad spoke to Mânûskîhar thus: 'Even the swiftest horse requires the whip (tâzânak), the sharpest steel knife requires the whetstone (afsân), and the wisest man requires counsel (hampûrsîh).'

29

The rule is this, that when one laughs outright (barâ khandêd) the Avesta and Zand are not to be mumbled, for the wisdom of Aûharmazd is omniscient, and good works are a great exercise of liberality, but an extreme abstinence from producing irritation (hangîdâr-dahîsnîh); because in the Ratûstâîtîh Nask, many harsh things are said about the severe punishment of producers of irritation, in the spiritual existence.

30

The rule is this, that as there may be some even of those of the good religion who, through unacquaintance with the religion, when a female fowl crows in the manner of a cock, will kill the fowl, so those of the primitive faith have said that there may be mischief (vinâstârîh) from wizards in that dwelling, which the cock is incapable of keeping away, and the female fowl makes that noise for the assistance of the cock, especially when the bringing of another cock into that dwelling is necessary.

31

The rule is this, that when one sees a hedgehog, then along with it a place in the plain, free from danger, is to be preserved; for in the Vendidad the high-priests have taught that it is when the hedgehog every day voids urine into an ant's nest that a thousand ants will die.

32

The rule is this, that in the Vendidad seven kinds of things are mentioned, and when they are the cause of a man's death, until the forthcoming period of the day (gâs-i levîn) comes on, contamination (nisrûst) does not rush upon him; and for this reason, this, too, is well for the good, that is, to show a dog rightly again a previous corpse in the forthcoming period of the day.

33

The rule is this, that by those who attend to a corpse among the pure it is then to be shown to a dog very observant of the corpse; for when even a thousand persons shall carry away a corpse which a dog has not seen, they are all polluted.

34

The rule is this, that meat, when there is stench or, decomposition not even originating with it, is not to be prayed over; and the sacred cake (drôn) and butter (gâûs-dâk) which are hairy are also not to be prayed over.

35

A woman is fit for priestly duty (zôtîh) among women, and when she is consecrating the sacred cake (drôn), and one Ashem-vohû is uttered by her, she puts the sacred twigs (baresôm) back on the twig-stand, brings them away, and the utterance of another one is good; when she says it is not expedient to do it with attention before a meal, it is proper. 36. The sacred cake of a disreputable woman is not to be consecrated, but is to be rendered ineligible (avigînakŏ).

37

When one places a thing before the fire observantly, and does not see the splendour itself, 'tava âthrô' is not to be said.

38

At night, when one lies down, the hands are to be thoroughly washed. 39: That which comes from a menstruous woman to any one, or to anything, is all to be thoroughly washed with bull's urine (gômêz) and water.

38

[40. The rule is this, as Âtarô-pâd son of Mâraspend said when every one passed away:—'The mouth-veil and also the clothing are to be well set apart from the gifts (dasarân), so that his soul may become easier.' Completed in peace and pleasure.]

1

The degrees of sin are these, such as a Farmân, Srôshô-karanâm, Âgerept, Aîvîrist, Aredûs, Khôr, Bâzâî, Yât, and Tanâpûhar, and I will mention each of them a second time. 2. A Farmân is the weight of three dirhams of four mads; a Srôshô-karanâm is one dirham and two mads; three Srôshô-karanâms are the weight of four dirhams and two mads; an Âgerept is thirty-three stîrs; an Aîvîrist is the weight of thirty-three dirhams; an Aredûs is thirty stîrs; a Khôr is sixty stîrs; a Bâzâî is ninety stîrs; a Yât is a hundred and eighty stîrs, and a Tanâpûhar is three hundred stîrs.

3

Every one ought to be unhesitating and unanimous about this, that righteousness is the one thing, and heaven (garôdmân) the one place, which is good, and contentment the one thing more comfortable.

4

When a sheep is slaughtered and divided, its meat-offering (gâvûs-dâk) is to be thus presented:—the tongue, jaw, and left eye are the angel Hôm's own; the neck is Ashavahist's own; the head is the angel Vâê's own; the right shoulder (arm) is Ardvîsûr's, the left is Drvâsp's; the right thigh (hakht) is for the guardian spirit of Vistâsp, and the left for the guardian spirit of Gâmâsp; the back is for the supreme chief; the loin is the spirits' own; the belly is Spendarmad's; the testicles are for the star Vanand the kidneys are Haptôîring's; the ventricle (naskadakŏ) is for the guardian spirit of priests; the lungs are for the guardian spirit of warriors; the liver is for compassion and sustenance of the poor; the spleen is Mânsarspend's; the fore-legs (bâzâî) are for the waters; the heart is for the fires; the entrail fat is Ardâî-fravard's; the tail-bone (dunb-gazakŏ) is for the guardian spirit of Zaratûst the Spîtâmân; the tail (dunbak) is for Vâd the righteous; the right eye is in the share of the moon; and any that may be left over from those is for the other archangels. 5. There have been those who may have spoken about protection, and there have been those who may have done so about meat-offerings; whoever has spoken about protection is such as has spoken well, and whoever has spoken about meat-offerings has not spoken everything which is noteworthy. 6. When one shall offer up what pertains to one (khadûkag) on account of another it is proper; except the tongue, jaw, and left eye, for that those are the angel Hôm's own is manifest from the passage: 'Hizvãm frerenaod,' &c.

1

The rule is this, that when one's form of worship (yast) is performed, and it is not possible for him to prepare it, the practice of those of the primitive faith is, when the girdle (aîpiyâûng) is twined about a sacred twig-bundle (baresôm) of seven twigs (tâk), to consecrate a sacred cake (drônô) thrice, which becomes his form of worship that is performed one degree better through the sacred cake; and of the merit of a threefold consecration of the sacred cake the high-priests have specially taught, in the Hûspâram Nask, that it is as much as that of a lesser form of worship.

2

The rule is this, that he who is himself more acquainted with religion is he who considers him who is more acquainted with religion than himself as high-priest, and considers him as high-priest so that he may not destroy the bridge of the soul; as it says in the Sakâdûm Nask that no one of them, that is an inattentive (asrûshdâr) man who has no high-priest, attains to the best existence, not though his recitations should be so many that they have made his duty and good works as much as the verdure (sapdak) of the plants when it shoots forth in spring, the verdure which Aûharmazd has given abundantly.

3

The rule is this, that they keep a fire in the house, because, from not keeping the fire properly, there arise less pregnancy of women and a weeping (âv-dîdanŏ) for the loss of strength (tanû) of men; and the chilled charcoal (angist) and the rest which are without advantage (bar) are to be carried away from the fire; and in the Spend Nask it is revealed that a fire, when they shall make it quite clean from its chilled charcoal, has as much comfort as a man whose clothing they should make clean.

4

The rule is this, that when any one passes away it is proper to render useless as much as the smallest mouth-veil, for it says, in the Vendidad that 'if even those Mazdayasnians should leave on him who is dead, in parting with him, as much as that which a damsel would leave in parting with the food-bowl (padmânakŏ)—that is, a bag (anbânakŏ-hanâ)'—the decree is this, that it is a Tanâpûhar sin at root, which is hell; and in the Vendidad it says that the clothing of the charitable (dahisn-hômand) soul, and even the clothing which they will give it, are out of almsgivings (dâsarân).

5

The rule is this, that when any one passes away after keeping fasting the three nights, still the presentation of holy-water (zôhar) to the fire is to be performed, which is the presenting of the holy-water to the nearest fire; for in the Dâmdâd Nask it is revealed that when they sever (tebrûnd) the consciousness of men it goes out to the nearest fire, then out to the stars, then out to the moon, and then out to the sun; and it is needful that the nearest fire, which is that to which it has come out, should become stronger (zôr-hômand-tar).

6

The rule is this, that they should not leave a nail-paring unprayed over (anâfsûdak), for if it be not prayed over (afsând) it turns into the arms and equipments of the Mâzanân demons; this is explicitly shown in the Vendidad.

7

The rule is this, that the labour of child-birth is not to be accomplished at night, except while with the light of a fire, or the stars and moon, upon it; for great opposition is connected with it, and in the twentieth of the Hûspâram Nask it is shown that over the soul of him who works in the dark there is more predominance of the evil spirit.

8

The rule is this, that they should allow the egg and other food for those gifts and favours of the sovereign moon (mâh-i khûdâî) and the other angels; if so, it is to be allowed by them thus: 'I will consecrate so much food for such an angel,' and not thus: 'One sacred cake (drônô) in so much food.' 9. And the reason of it is this, that they who shall allow thus: 'One sacred cake out of so much food,' and of which it is one thing less, even though one shall consecrate it many times, still then he has not repaid; and they who should allow thus: 'I will consecrate so much food for such an angel,' though one shall reverence him with many sacred cakes, it is proper. 10. And in the twenty-two sections of the Sakâdûm Nask grievous things are shown about those who do not make offerings (aûstôfrîd) unto the angels.

11

The rule is this, that when a woman becomes pregnant, as long as it is possible, a fire one cares for well is to be maintained in the house, because it is revealed in the Spend Nask that to Dûkdâv, the mother of Zaratûst, when she was pregnant with Zaratûst, for three nights, every night a leader (shâh) with a hundred and fifty demons came for the destruction of Zaratûst, and yet, owing to the existence of the fire in the dwelling, they knew no means for it.

12

The rule is this, where a child is born, during three days, for protection from demons, wizards, and witches, a fire is to be made at night until daylight, and is to be maintained there in the day, and pure incense is to be put upon it, as is revealed in the thirtieth of the Sakâdûm Nask.

13

The rule is this, that from a toothpick the bark is to be well cut off, for there are some of those of the primitive faith who have said that, when they shall make it for the teeth with the bark on, and they throw it away, a pregnant woman, who puts a foot upon it, is doubtful about its being dead matter.

14

The rule is this, that it is well if any one of those who have their handmaid (kakar) in cohabitation (zanîh), and offspring is born of her, shall accept all those who are male as sons; but those who are female are no advantage, because an adopted son (satôr) is requisite, and in the fourteenth of the Hûspâram Nask the high-priests have taught thus: 'My son is suitable also as thy son, but my daughter is not suitable also as thy daughter;' and there are many who do not appoint an adopted son with this idea, that: 'The child of a handmaid may be accepted by us as a son.'

15

The rule is this, that one is to persevere much in the begetting of offspring, since it is for the acquisition of many good works at once; because in the Spend and Nihâdûm Nasks the high-priests have taught that the duty and good works which a son performs are as much the father's as though they had been done by his own hand; and in the Dâmdâd Nask, it is revealed thus: 'Likewise, too, the good works, in like manner, which come to the father as his own.'

18

The rule is this, that what they shall give to the worthy is as much as is proper and beyond, for eating and accumulating; because in the Nihâdûm Nask the high-priests have taught thus: 'When a man gives bread to a man, even though that man has too much bread, all the good works, which he shall perform through that superabundance, become as much his who gave it as though they had been done by his own hand.'

17

The rule is this, that in the night water is not to be drawn from a well, as in the Bâg-yasnô notice is given about the uncleanness (ayosdâsarîh) of well-water at night.

18

The rule is this, that in the night anything eatable is not to be cast away to the north, because a fiend will become pregnant; and when it is cast away one Yathâ-ahû-vairyô is to be uttered. 19. Those of the primitive faith who used to act more orthodoxically (hû-rastakîhâtar), when food was eaten by them in the night, for the sake of preservation from sin owing to the coming of strainings and sprinklings on to the ground, directed a man to chant the Ahunavar from the beginning of the feast (myazd) unto the end, more especially at the feast of the season-festivals; as it says in the Hâdôkht Nask, that of the sayings which are spoken out the Ahunavar is that which is most triumphant.

20

The rule is this, that when one sees a hedgehog he takes it back to the plain, and its own place is to be preserved free from danger; for in the Vendidad the high-priests have taught, that every day, when the hedgehog voids urine into an ant's nest, a thousand ants will die.

21

The rule is this, that some who are of the good religion say, where one is washing his face, one Ashem-vohû is always to be uttered, and that Ashem-vohû is to be uttered before the washing; for when he utters it while washing his face, he is doubtful (var-hômand) about the water coming to his mouth.

22

The rule is this, that they select from the purifiers—when their business (mindavam) is as important (rabâ) as purity and impurity—him with whom the control of ablution (pâdîyâvîh), and non-ablution is connected; they select him especially with regard to the good disposition and truthful speaking of the man, and to the particular work; and on account of his being, in innocence he is to be considered more righteous. 23. As in the Vendidad it says, about the two shares of righteousness, how one should tell that he is 'a righteous man, O Zaratûst the Spîtâmân! who is a purifier, who should be a speaker that speaks truly, an enquirer of the sacred texts—that is, he has performed his ritual (yast)—a righteous one who specially understands purification from the religion of the Mazdayasnians, that is, he understands its religious formulas (nîrang).' 24. When it is so that the control of their ablution is connected with him, so that they consider what pertains to the purifying bowl (zak-i tâstîk) as his, and ever abstain from it, though the angels hear and consider them as clean, and they select for him those who consecrate the water and bull's urine (gômêz) on account of their control, of purification (yôsdâsarkarîh), and it is to be performed very observantly by the consecrators at the place which is to be measured with a measure and very exactly (khûptar). 25. And the purifier is so much the better when washed again, and when it is by some one through whose periodic (zamânîk) care he is thus done; for in the periodic interval many secret kinds of pollution are produced. 26. Of the celebrators of the Vendidad the good are they who shall again perform the Navashâdar rite; for, on account of the same nicety (nâzûkîh) which is written above by me, and on account of much also that is secret, which has happened and mostly arises about it, there is no harm from performing it. 27: And any one of those who shall receive the water and bull's urine it is very important to wash beforehand (pavan pês); because, if there be impurity about him, and he puts a hand to the cup (gâmak), the water, and the bull's urine, they are unclean (apâdâvŏ); when it is so that there be some one, when so, it is better that they always wash his eyelids (môyak gâs), and to wash them by the clean is good.

28

The rule is this, that thou shouldst not consider even any one hopeless (anâîmêd) of heaven, and they should not set their minds steadfastly on hell; thereby much sinfulness for which there is a desire would be undesirable, because there is nothing which is a sin in my religion for which there is no retribution, as it says in the Gâthas thus:—'Of those who are aware that thou art, O Aûharmazd! is even he who is infamous (raspakŏ); and they know the punishment of him even who is very sinful.' 29. And as to him even who is a very sinful person, through the desire of good works which is entertained by him, there then comes more fully to him the joy of a soul newly worthy (nuk shâyad); as in the Spend Nask it was shown to Zaratûst about one man, that all his limbs were in torment, and one foot was outside; and Zaratûst enquired of Aûharmazd about the reason of it; and Aûharmazd said that he was a man, Davâns by name; he was ruler over thirty-three districts, and he never practised any good work, except one time when fodder was conveyed by him to a sheep with that one foot.

30

The rule is this, that when a man has performed his form of worship (yast), and his wife has not performed it, it is extremely necessary to perform the suitable form of worship, or to order a Gêtô-kharîd, so that they may become such as are dwelling more closely together in the spiritual existence than in the world; and in the Hâdôkht Nask it says that a woman (nâîrîk) who shall be reverent (tarsak) is to be considered as much as she who is suitable (zîyâk).

31

The rule is this, that these five ceremonies (yazisn), when they shall perform them, are good works; when one does not perform them, and the time is manifest to him, and when he shall set them aside to perform them out of the proper time, they shall go to the bridge as sin; the ceremonies which go to the bridge are these, and in the Hûspâram Nask it says that they are the non-celebration of the rites (lâ yastanŏ) of the season-festivals, the Rapîtvîn, the three nights after a death, the days devoted to the guardian spirits, and the sun and moon.

32

The rule is this, that at every one of these three things, which come through hungry living, that is, sneezing, yawning, and sighing, one is to speak out a Yathâ-ahû-vairyô and one Ashem-vohû; and also when one hears the sneezing of any one, to speak in like manner is so considered as an action of the good; and in the Stûdgar Nask it says thus: '"What prepares sneezing? that is, through what process (kâr) does it come?" And Aûharmazd said thus: "Hungry living, O Zaratûst! because the remedy for its existence is the Ahunavar, O Zaratûst! and righteousness."'

0

The signification of the Gâthas.

1

These three Ashem-vohûs (Yas. XI, end) which represent the Fravarânê (Yas. XI, end) of the preliminary ritual (pês nîrang) and the rotation of these three Hâs ('chapters'), the Fravarânê, Frastuyê, and Âstuyê—fravarânê being the beginning of the Fravarânê which extends as far as frasastayaêka, frastuyê, the beginning of the Frastuyê (Yas. XII, I-XIII, 26) which extends up to the Âstuyê, and âstuyê, the beginning of the Âstaothwanem, (Yas. XIII, 27-XIV, end) which extends as far as âstaothwanemkâ daênayau Mâzdayasnôis—also represent the Vîsâi-ve-ameshâ-spentâ (Yas. XV), which is the beginning of the Stôtânyasnô ('the ritual of praisers'), and these three Hâs of the Baghãm (Yas. XIX-XXI).

2

In the exposition (kashîdak) and through the evidence of revelation (dînô) the wise of those of the primitive faith have thus said, that a man of fifteen years, and a son and, brother of Mazdayasnians—when he confesses his failings (mândak) to the high-priests (radân), and they shall bring him the whip and scourge, and these five Gâthas are chanted and the good waters consecrated by him, and the whole of the renewed-birth ceremony (navîd-zâdîh) is performed by him—becomes a mature youth and not a child, and a share of the prayers of initiation (nâpar) and of the fires is to be given over to him; and when thus much is not performed by him, a share is not to be given. 3. These five Gâthas are made up from the body of a righteous man.

4

Ahyâ-yâsâ (Yas. XXVIII), Khshmaibyâ (Yas. XXIX), and Ad-tâ-vakhshâ (Yas. XXX) have, severally, eleven stanzas (vakêst), because eleven things move spiritually within the bodies of men, as life, consciousness, religion, soul, guardian spirit, thought, word, deed, seeing, smelling, and hearing; and the bodies of men and other creatures are formed of water, fire, and wind.

5

Ashem-Ahurem-mazdãm (Visp. XV) is to be recited three times before the coming of Hûshêdar, Hûshêdar-mâh, and Sôshyans; and when they also recite the chapter (hâd) well, and by line (gâs) and stanza, those apostles are present, and the country becomes more flourishing and more dominant in the world.

6

The twenty-two stanzas of Tâ-ve-urvâtâ (Yas. XXXI) are the twenty-two judgments (dâdistân) of which it speaks in the Hâdôkht Nask thus:—'Anaomô mananghê daya vîspâi kva, kva parô?' (where are they to be produced beyond every thought? and where before?') 'Lodging in the judge, that while he has twenty-two judgments he may be more just;'—so that when they pray the Tâ-ve-urvâtâ chapter well, and recite it by line and stanza, the judges possess those twenty-two judgments more correctly, and judiciousness is more lodging in them.

7

The sixteen stanzas of the Hvaêtumaithi chapter (Yas. XXXII) are lodging in warriors, so that it becomes possible, during their good protection, to force the enemy away from those sixteen countries which the Vendidad mentions in its first fargard.

8

The fourteen stanzas of Yathâ-âis (Yas. XXXIII) are for this reason, because seven archangels are more diligent in activity for the spirit, and seven archangels for the world, so that they may attain 'to heaven, the home (mêhônŏ) of Aûharmazd, the home of the archangels, the home of those righteous ones,' avi garô-nmânem, maêthanem Ahurahê mazdau, maêthanem ameshanãm spentanãm, maêthanem anyaêshãm ashaonãm. 9. The three repetitions (dânar) of Ye-sevistô (Yas. XXXIII, 11), and the holding up of the holy-water (zôhar) at these repetitions, are for the four classes, and for this reason at Ahurâi mazdâi and ashemkâ frâdad the holy-water is to be held level with the heart of him who is the officiating priest (zôt), and at sraotâ it is to be held level with the arm of him who is the officiating priest, so that while the warriors are in battle with foreigners (anâîrân) they may be fuller of breath (vayô-gîrtar), and the husbandmen stronger-armed in the tillage and cultivation of the world.

10

The fifteen stanzas of Yâ-skyaothanâ (Yas. XXXIV) are for this reason, because it is given for the destruction of those fifteen fiends who are disclosed in the medical part (bêshâz) of the Hâdôkht Nask. 11. The four repetitions (bâr) of Mazdâ-ad-môi (Yas. XXXIV, 15) are for the right coming on of the share of these five chieftainships (radîh), the house-ruler, the village-ruler, the tribe-ruler, the province-ruler, and the supreme Zaratûst.

12

The two repetitions of Ahyâ-yâsâ (Yas. XVIII, 1), are for this reason, that the sovereign (dahyûpat) may not at once seize body, consciousness, and soul. 13. Those four Yathâ-ahû-vairyôs of the first Gâtha are for this reason, that is, so that inferiors may become more tolerant of the commands of superiors, and good thoughts, good words, and good deeds be more domesticated (mâhmântar) in the world, and the fiend more powerless (apâdakhshâhtar).

14

In short (aê-mar), Ahyâ-yâsâ is as (pavan) Aûharmazd and the righteous man, Khshmaibyâ as Vohûman and cattle, Ad-tâ-vakhshyâ as Ardavahist and fire, Tâ-ve-urvâtâ as Shatvaîrô and metal, the Hvaêtumaithi as the Gâtha of Spendarmad and the earth, Yatha-âis as Horvadad and water, and Yâ-skyaothanâ as Amerôdad and plants.

15

The progress which is in the Ahunavaiti Gâtha the house-rulers should carry on; that which is in the Ustavaiti Gâtha the village-rulers should carry on; that which is in the Spentâ-mainyû Gâtha the tribe-rulers should carry on; that which is in the Vohû-khshathra Gâtha the province-rulers should carry on; that which is in the Vahistô-isti Gathâ the supreme Zaratûsts should carry on, and that which is in the Yasna, which is the place of righteous blessing, these four classes themselves should carry on.

16

Of the Yasna of seven chapters (Yas. XXXV-XLI, 17) the beginning section (kardakŏ) has nine stanzas; and its beginning is Humatanãm (Yas. XXXV, 4), and its end is Humatanãm (Yas. XLI, 17 supl.)

17

The six stanzas of Ahyâ-thwâ-âthrô (Yas, XXXVI) are owing to the six hot ordeals (var) which, in the Hûspâram Nask, are effected by kathrayâim âthraiãm.

18

The five stanzas of Ithâ-âd-yazamaidê (Yas. XXXVII) are thanksgiving and praise for the production of the good creations by Aûharmazd.

19

The five stanzas of Imãm-âad-zãm (Yas. XXXVIII) are owing to those five comforts and five discomforts of the earth, which, it is declared in the third fargard in the Vendidad are accomplished thus:—'The first comfort of the earth is from the land on which a righteous man walks forth; the second is when they shall make the dwelling of the good and fires upon it; the third is when they sow corn upon it, and shall take heed of dead matter; the fourth is when all beasts of burden are born upon it; the fifth is when every beast of burden is on it; and its first discomfort is from the Arezûr ridge and the gate of hell; the second is when they dig it up for a dead body; the third is when one constructs a depository for the dead (khazân) upon it; the fourth is from the holes of its noxious creatures; the fifth is when they shall forsake a man in affliction (vardakîh) upon it, who is righteous.'

20

The five stanzas of Ithâ (Yas. XXXIX) are just as those which go before.

21

The four stanzas of Âhû-ad-paiti (Yas. XL) are about the benefit (arg-hômandîh) which is on account of water, earth, plants, and animals.

22

The six stanzas of Stûtô-garô (Yas. XLI, 117), the two repetitions of Humatanãm (Yas. XX XV, 4-6), and the three repetitions of Hukhshathrôtemâi (Yas. XXXV, 13-15) are on account of the existence of the sons of Zaratûst.

23

The two repetitions of Ashahyâ-âad-sairi (Yas. XXXV, 22, 23) are for the laudation of righteousness and the destruction of the fiend. 24. The two repetitions of YêNhê-hâtãm are for the laudation of Aûharmazd and the archangels, and the destruction of the evil spirit and the miscreations (vishûdakân). 25. The two repetitions of Thwôistaotaraskâ, (Yas. XLI, 12-14) are for the laudation of ceremonial worship (yazisnŏ) and the sacred feast (mâzd).

26

The two repetitions of Âtaremka (Visp. XIX, 1-8) are for the laudation of the Frôbâk fire and the fire Vâzist.

27

Of the sixteen stanzas of the Ustavaiti chapter (Yas. XLII) it is related just as about the Hvaêtumaithi chapter.

28

The twenty stanzas of Tad-thwâ-peresâ (Yas. XLIII) are the twenty judgments (dâdistân) between the beneficent spirit and the evil spirit; and for this reason they should every time utter Tad-thwâ-peresâ again, because they should utter the original judgment again, and the twentieth time the evil spirit becomes confounded.

29

The eleven stanzas of Ad-fravakhshyâ (Yas. XLIV) are made up from the six chieftainships and the five accomplishments (farhâng) owing to religion; one is thus, not to do unto others all that which is not well for one's self; the second is to understand fully what is well-done and not-well-done; the third is to turn from the vile and their conversation (andarag-gûftanŏ); the fourth is to confess one's failings to the high-priests, and let them bring the whip; the fifth is not to neglect the season-festivals at their proper hour (dên hâsar), nor the other things which go to the bridge; and the six chieftainships are not his property who has not these five accomplishments, and he is not fit even for teaching.

30

The nineteen stanzas of Kãm-nemôi-zãm (Yas. XLV) are for this reason, that every one may so persevere in his own duty (khvesakânîh), that while those are our nineteen propitiations (aûsôfrîd), which it says in the Sakâdûm Nask should be my own, the strength and power of the angels shall become more considerable, and the destroyer more perishable.

31

The Ustavaiti Gâtha is a Gâtha (gâs) of four chapters, and each stanza of five lines (gâs), except Hêkad-aspâ-vakhshyâ (Yas. XLV, 15). 32. The two repetitions of Ustâ-ahmâi (Yas. XLII, 1) are, one as a retention and embrace of Aûharmazd, and one as a destruction of the fiends; and Usta-Ahurem-mazdãm (Visp. XXI, 1-5) in like manner.

33

Spenta-mainyû (Yas. XLVI) has six stanzas, Yêzî-adâis (Yas. XLVII) twelve stanzas, Ad-mâ-yavâ (Yas. XLVIII) twelve stanzas, and Kad-môi-urvâ (Yas. XLIX) eleven stanzas. 34. The Spentâ-mainyû Gâtha is a Gâtha of four chapters, and each stanza of four lines; it is made up from the five chieftainships and four classes. 35. The two repetitions of Spentâ-mainyû (Yas. XLVI, 1) are, one for the laudation of the beneficent spirit (spendamat), and one for that of the earth.

36

One Spentem-Ahurem-mazdãm (Visp. XXII, 1-11) is the laudation of the creatures of the beneficent spirit, and one is the destruction of the creatures of the evil spirit.

37

The twenty-two stanzas of the Vohû-khshathra Gâtha (Yas. L) are those twenty-two judgments which are lodging within judges, as written above. 38. The two repetitions of Vohû-khshathrem (Yas. L, 1) are, one the laudation of living (zîndakîh), and one of the supreme Zaratûst.

39

One Vohû-khshathrem yazamaidê (Visp. XXIII, 1-9) is for the laudation of Shatvaîrô, and one of metal. 40. The two repetitions of Avi-apâm (Visp. XXIV, 1-12) are, one for the laudation of waters, and one of plants.

41

The nine stanzas of the Vahistôisti (Yas. LII) are on account of those nine things which are... the supreme Zaratûstship lodging in the supreme Zaratûsts, the source of fountains, the bridge over waters, and even the navigable river, the righteous man, and the righteous woman. 42. And it is a Gâtha of one chapter, and each stanza of four lines, except Ithâ-î-haithyâ-narô (Yas. LII, 6), for there is always one lord and sovereign in the world. 43. And those four lines are for this reason, because it is declared: kathrus hamayau khshapô dahmayâd parô âfritôid, 'four times every night is the "blessing of the holy" (Yas. LIX),' and three times Srôsh, twice Bûshâsp, and once Aêshm will come to the material world. 44. And the five lines of that one stanza (Yas. LII, 6) are for this reason, because the assistants of the supreme Zaratûst are five, the house-ruler, the village-ruler, the tribe-ruler, the province-ruler, and she even who is his own wife (nârîk). 45. The two repetitions of Vahistâ-îstis (Yas. LII, 1) are, one for the laudation of sovereigns, and one for the laudation of peace (padmân).

46

The two repetitions of Vahistem-Ahurem-mazdãm (Visp. XXVI) are, one for the laudation of Aûharmazd and the archangels, and one for the destruction of the fiends. 47. The four repetitions of the Airyamana (Yas. LIII) are for the existence of more submission (aîrmânîh) in the house, village, tribe, and province. 48. The four repetitions of Avad-mizdem (Visp. XXVII) are for the healing of those who dwell in the house, village, tribe, and province.

49

The section (kardakŏ) whose beginning is Tad-sôidhis (Yas. LVII, 1-9) is, for the completion of the Gâthas, taught as pertaining, to the Gâthas (gâsânîk kâst).

50

The beginning of the Gâthas is Ahyâ-yâsâ (Yas. XXVIII, 1), and their end is drigavê vahyô (Yas. LII, 9, end); and there are 278 stanzas, 1016 lines, 5567 words (vâkak), 9999 mârîk, and 16,554 khûrdak. 51. For the lines and stanzas of the Gâthas were collected by us, and were:—one hundred stanzas of the Ahunavaiti Gâtha (Yas. XXVIII-XXXIV), of which each stanza is three lines; forty stanzas of the Yasna of seven chapters (Yas. XXXV-XLI, 17), of which each stanza is three lines; sixty-six stanzas of the Ustavaiti Gâtha (Yas. XLII-XLV), of which each stanza is five lines, except Haêkad-aspâ (Yas. XLV, 15), for that one is four lines; forty-one stanzas of the Spentâ-mainyû Gâtha (Yas. XLVI-XLIX), of which each stanza is four lines; twenty-two stanzas of the Vohû-khshathra (Yas. L), of which each stanza is three lines; and nine stanzas of the Vahistôisti (Yas. LII), of which each stanza is four lines, except Ithâ-î (Yas. LII, 6), for that one is a stanza of five;—the amount of the foregoing is 278 stanzas.

0

May it be in the name of God (yazdân) and the good creation!

1

When they consecrate a sacred cake (drônô), and it becomes demon worship, what and how many things are not proper?

2

The decision is this:—Whoever knowingly consecrates a sacred cake with unpurified sacred twigs (baresôm-i apâdiyâv), or with a twig-bundle the number of whose twigs (tâk) is too many or too few, or of another plant not proper for sacred twigs; or holds the end of the twig-bundle to the north and utters the Avesta attentively; or whoever consecrates with efficacy unawares, it is not to be considered as uttered by him. 3. Nor by him who advertently or inadvertently takes a taste (kâshnîk), not from the sacred cake with the butter (gâûs-daê), but from the frasast; or takes the prayer (vâg) inwardly regarding that cake (drônô) before the officiating priest (zôt) takes a taste from the same cake; or shall utter the length of a stanza in excess, and does not again make a beginning of the consecration of the sacred cake; or takes up the dedication formula (shnûmanŏ) too soon or too late; or does not utter the Avesta for the fire when he sees the fire.

4

This is how it is when the period of the day (gâs) is retained, and how it should be when one may relinquish it; that is, when even one of the stars created by Aûharmazd is apparent, it is retained, and when not it is relinquished. 5. It is Vand-Aûharmazd who said that when, besides Tîstar, Vanand, or Satavês, one of the zodiacal stars (akhtarîk) is apparent, it is retained, and when not it is relinquished. 6. There have been some who said that when, besides one of those three, three zodiacal stars are apparent, it is retained, and when not it is relinquished.

1

It is revealed by a passage of the Avesta that Zaratûst, seated before Aûharmazd, always wanted information (vâk) from him; and he spoke to Aûharmazd thus: 'Thy head, hands, feet, hair, face, and tongue are in my eyes just like those even which are my own, and you have the clothing men have; give me a hand, so that I may grasp thy hand.'

2

Aûharmazd said thus: 'I am an intangible spirit; it is not possible to grasp my hand.'

3

Zaratûst spoke thus: 'Thou art intangible, and Vohûman, Ardavahist, Shatvaîrô, Spendarmad, Horvadad, and Amerôdad are intangible, and when I depart from thy presence, and do not see thee nor even them—since of the person whom I see and worship there is something—should thou and the seven archangels be worshipped by me, or not?'

4

Aûharmazd said thus: ‘They should be; I tell thee, O Zaratûst the Spîtâmân! that each individual of us has produced his own one creation (dâyak) for the world, by means of which they may set going in its body, in the world, that activity which they would exercise in the spiritual existence. 5. In the world that which is mine, who am Aûharmazd, is the righteous man, of Vohûman are the cattle, of Ardavahist is the fire, of Shatvaîrô is the metal, of Spendarmad are the earth and virtuous woman, of Horvadad is the water, and of Amerôdad is the vegetation. 6. Whoever has learned the care of all these seven, acts and pleases well, his soul never comes into the possession of Aharman and the demons; when he has exercised his care of them, he has exercised his care of the seven archangels, and ought to teach all mankind in the world.

7

‘Whoever wishes to propitiate Aûharmazd in the world, wishes to promote the things of Aûharmazd; and whoever he be, with whom Aûharmazd ever is in every place (gâs), it is necessary that he should propitiate the righteous man, in whatever has happened and whatever occurs to him, and should act for his happiness, and afford him protection from the vile. 8. Since the righteous man is a counterpart of Aûharmazd the lord, and when the righteous man acts it is caused by him who is Aûharmazd, whoever propitiates the righteous man, his fame and welfare exist a long time in the world, and the splendour of Aûharmazd and pleasure and joy become his own in heaven (vahist).

9

‘Whoever wishes to propitiate Vohûman in the world, and wishes to act for his happiness, is he who wishes to promote the things of Vohûman; and it is necessary for him, so that Vohûman may be ever with him, that he should propitiate, at every place (gâs) and time, the well-yielding (hûdhâk) cattle, in whatever has happened and whatever occurs, and should act for their happiness; and in the terrible days and the hurried times (gâs) which befall them, he should afford them protection from the oppressive and idle. 10. He should not give them as a bribe to a man who is a wicked tyrant, but should keep them in a pleasant and warm locality and place (gâs); and in summer he should provide them a store of straw and corn, so that it be not necessary to keep them on the pastures (karak) in winter; and he should not deliver them it up for this purpose, that is, "So that I may give them up to the vile," because it is necessary to give to the good; and he should not drive them apart from their young, and should not put the young apart from their milk. 11. Since they are counterparts of him (Vohûman) himself in the world, the well-yielding cattle, whoever propitiates those which are well-yielding cattle his fame subsists in the world, and the splendour of Aûharmazd becomes his own in the best existence.

12

‘Whoever wishes to propitiate Ardavahist in the world is he who wishes to promote his things; and it is necessary for him, so that Ardavahist may be with him at every place (gâs) and time, that he should propitiate the fire of Aûharmazd, in whatever has happened and whatever occurs, and should act for its happiness; he should not put upon it wood, incense, and holy-water which are stolen and extorted, and he should not cook at it a ration (bâhar) which is violently extorted from men. 13. For it is a counterpart of him (Ardavahist) himself in the world, the fire of Aûharmazd; and whoever propitiates those which are fires of Aûharmazd his fame subsists in the world, and the splendour of Aûharmazd becomes his own in heaven.

14

‘Whoever wishes to propitiate Shatvaîrô in the world, and wishes to act for his happiness, is he who wishes to promote the things of Shatvaîrô; and whoever he be, it is necessary, so that Shatvaîrô may be with him at every place and time, that he should propitiate melted metal at every place and time. 15. And the propitiation of melted metal is this, that he shall practise habits (âîyînŏ) of the heart so unsullied and pure that, when they shall drop melted metal upon it, it does not burn. 16. And Âtarôpâd son of Mâraspend even acted in this priestly fashion (dastôbarîh), so that the melted metal, when they drop it upon the region (khânŏ) of his pure heart, becomes as pleasant to him as though they were milking milk upon it. 17. When they drop it upon the region of the heart of the wicked and sinners, it burns, and they die. 18. And one should not commit sin with metal, and with its burning; and should not give gold and silver to the vile. 19. For it is a counterpart of Shatvaîrô himself in the world for him, and since he propitiates those which are melted metals, his fame subsists in the world, and the splendour of Aûharmazd becomes his own in heaven.

20

‘Whoever wishes to propitiate Spendarmad in the world, wishes to promote the things of Spendarmad; and whoever he be, it is necessary, so that Spendarmad may be with him, that he should propitiate, at every place and time, the earth and virtuous woman, in whatever has happened and in whatever occurs, and should act for their happiness. 21. For when he does not spread out (barâ lâ vêshêd) this earth, and it does not separate one piece from another, his body also will not be always living upon it at every place and time. 22. On account of the lodgment of Spendarmad in the earth, when a robber, violent and worthy of death, and wives who are disrespectful to their husbands walk about in sinfulness in the world, and their husbands are active and virtuous, it becomes much distressed (zanŏîk). 23. This, too, is declared, that, whenever this earth becomes distressed (zanîk), it is most so at the time when sinners worthy of death are most; for it is declared, when sinners worthy of death walk upon it, its pain and uneasiness become as distressing (dûskhvâr) to it as the dead son on her bosom to a mother; and the lodgment of Spendarmad in the earth is little in that place whereon sinners worthy of death walk. 24. And her happiness arises from that place when they shall perform tillage and cultivation on it, and a virtuous son is born upon it, and they rear cattle upon it; and it is so one's fame subsists in the world, and the splendour of Aûharmazd becomes one's own in heaven.

25

'Whoever wishes to propitiate Horvadad and Amerôdad in the world, whereas that is necessary which promotes their things, whoever he be it is necessary that he should propitiate, at every place and time, the water and vegetation of Horvadad and Amerôdad, in whatever has happened and in whatever occurs, and should seize upon those who consume and steal water and vegetation. 26. And he should not act oppressively, he should not walk the world in sinfulness, and should not bring bodily refuse (hîkhar), dead matter (nasâî), or any other pollution to water; he should not destroy vegetation unlawfully, and should not give fruit to the idle and vile. 27. For when he commits sin against water and vegetation, even when it is committed against merely a single twig of it, and he has not atoned for it, when he departs from the world the spirits of all the plants in the world stand up high in front of that man, and do not let him go to heaven. 28. And when he has committed sin against water, even when it is committed against a single drop of it, and he has not atoned for it, that also stands up as high as the plants stood, and does not let him go to heaven. 29. Since they are counterparts of Horvadad and Amerôdad themselves, the water and vegetation, whoever propitiates those which be water and vegetation, his fame subsists in the world, and a share of the splendour of Aûharmazd becomes his in heaven.'

30

Aûharmazd said this also to Zaratûst, namely: 'My will and pleasure is that the observance and propitiation of these seven archangels shall be as I have told thee; and do thou, too, speak thus unto men, so that they may commit no sin and may not become wicked, and the splendour of Aûharmazd may become their own in heaven.'

31

Completed in peace, pleasure, and joy.

0

In the name of God (yazdân) I write a paragraph (babâ) where the sins which are as it were small are mentioned one by one.

1

The least sin is a Farmân; and a Farmân is three coins of five annas, some say three coins. 2. An Âgerept is, as regards whatever weapon (snês) men strike with in the world, whenever the weapon is taken in hand; and taken up by any one four finger-breadths from the ground it is the root of an Âgerept for him;. and the retribution and punishment for an Âgerept should be fifty-three dirhams (gûgan). 3. When the weapon turns downwards it is the root of an Avôîrist for him, and his sentence (dînâ) is to be changed; his retribution and punishment should be seventy-three dirhams, which is when anything further occurs. 4. When he shall lay the weapon on any one it is the root of an Aredûs for him, and his retribution and punishment are thirty stîrs; if the wound thereby made by him be one-fifth of a span (dîst) it is no root of an Aredûs for him, and his retribution and punishment are the same thirty stîrs.

5

I write the degrees of sin:—A Srôshô-karanâm is three coins and a half, a Farmân is a Srôshô-karanâm, an Âgerept is sixteen stîrs, an Avôîrist is twenty-five stîrs, an Aredûs is thirty, a Khôr is sixty, a Bâzâî is ninety, a Yât is a hundred and eighty, and a Tanâpûhar is three hundred.

6

The good works which are in the ceremonial worship of the sacred beings (yazisn-i yazdân):—Consecrating a sacred cake (drôn) is a good work of one Tanâpûhar; a form of worship (yast) is a hundred Tanâpûhars; a Visparad is a thousand Tanâpûhars; a Dô-hômâst is ten thousand; a Dvâzdah-hômâst is a hundred thousand, and the merit (kirfak) of every one which is performed with holy-water is said to be a hundred to one; a Hâdôkht is two thousand Tanâpûhars, and with holy-water it becomes a hundred to one.

1

This, too, Zaratûst asked of Aûharmazd, that is: 'Which is the time when one must not eat meat?'

2

Aûharmazd gave a reply thus: 'In a house when a person shall die, until three nights are completed, nothing whatever of meat is to be placed on a sacred cake (drôn) therein and in its vicinity; but these, such as milk, cheese, fruit, eggs, and preserves, are to be placed; and nothing whatever of meat is to be eaten by his relations. 3. In all the three days it is necessary to perform the ceremonial (yazisn) of Srôsh for this reason, because Srôsh will be able to save his soul from the hands of the demons for the three days; and when one constantly performs a ceremonial at every period (gâs) in the three days it is as good as though they should celebrate the whole religious ritual (hamâk dînô) at one time. 4. And after the third night, at dawn, one is to consecrate three sacred cakes (drôn), one for Rashnû and Âstâd, the second for Vâê the good, and the third for the righteous guardian spirit (ardâî fravard); and clothing is to be placed upon the sacred cake of the righteous guardian spirit. 5. For the fourth day it is allowable to slaughter a sheep, and the fourth day the ceremonial (yazisn) of the righteous guardian spirit is to be performed; and afterwards are the tenth-day, the monthly, and, then, the annual ceremonies; and the first monthly is exactly on the thirtieth day, and the annual on the particular day. 6. When he shall die at a place distant from that where the information arrives, when the three days’ ceremonies (satûîh) are celebrated at that place where he shall die it is well, when not, their celebration is to be at this place, and from the time when the information arrives, until three nights are completed, it is necessary to perform the ceremonial of Srôsh, and after three days and nights it is necessary to perform the ceremonial of the righteous guardian spirit.'

7

In one place it is declared, that of him whose begetting is owing to the demons, of him who commits sodomy, and of him who performs the religious rites (dînô) of apostasy, of none of the three do they restore the dead, for this reason, because he whose begetting is owing to the demons is himself a demon, and the soul of him who commits sodomy will become a demon, and the soul of him who performs the religious rites of apostasy will become a darting snake.

8

This, too, is revealed by the Avesta, that Aûharmazd spoke thus: 'Give ye up the persons of all men, with the submissiveness of worshippers, to that man to whom the whole Avesta and Zand is easy, so that he may make you acquainted with duties and good works; because men go to hell for this reason, when they do not submit their persons to priestly control (aêrpatistân), and do not become acquainted with duties and good works.'

9

Query:—There is an action which, according to the Avesta, is not good for a person to do, and the sentence of 'worthy of death' is set upon it; for one's better preservation is one not to do that action, or to accomplish and urge it on, for the advance of religion in a state of uncertainty (var-hômandîh)? 10. The answer is this, that when they act well for their better preservation there is no fear, on account of acting well, but one is not to forsake that, too, though it be not goodness; a forsaken duty is very bad, for a contempt of it enters into one.

11

This, too, is declared, that Zaratûst enquired of Aûharmazd thus: 'From what place do these people rise again? from that place where they first went into their mothers, or from that place where the mothers have given them birth, or from that place where their bodies happen to be (aûftêd)?' 12. Aûharmazd gave a reply thus: 'Not from that place where they have gone into their mothers, nor from that place where they have been born from their mothers, nor from that place where their bodies and flesh happen to be, for they rise from that place where the life went out from their bodies.' 13. And this, too, he asked, that is: 'Whence do they raise him again who is suspended from anything, and shall die in the air?' 14. The reply was: 'From that place where his bones and flesh first fall to the ground; hence, except when he shall die on a divan (gâs) or a bed (vistarg), before they carry him away, whatever it is, a fragment is to be taken and to be laid across his limbs; for when the usage is not so, they raise him again from that place where his body arrives at the ground.'

15

Completed in peace, pleasure, and joy.

1

It is said in revelation that Aêshm rushed into the presence of Aharman, and exclaimed thus: 'I will not go into the world, because Aûharmazd, the lord, has produced three things in the world, to which it is not possible for me to do anything whatever.'

2

Aharman exclaimed thus: 'Say which are those three things.'

3

Aêshm exclaimed thus: 'The season-festival (gâsânbâr), the sacred feast (myazd), and next-of-kin marriage (khvêtûk-das).'

4

Aharman exclaimed thus: 'Enter into the season-festival! if one of those present shall steal a single thing the season-festival is violated, and the affair is in accordance with thy wish; enter into the sacred feast! if only one of those present shall chatter the sacred feast is violated, and the affair is in accordance with thy wish; but avoid next-of-kin marriage! because I do not know a remedy for it; for whoever has gone four times near to it will not become parted from the possession of Aûharmazd and the archangels.'

1

The Yathâ-ahû-vairyô formulas that are necessary in each place, and how they are to be spoken in performing anything.

2

One by him who goes forth to an assembly, or before grandees and chieftains, or on any business; or when he goes to ask for what he wants (val khvahîsnŏ); also when he quits any business; in each of these situations he is to say only one formula, so that his business may proceed more promptly.

3

That a blessing (âfrînô) may be more benedictory, for this reason one utters two formulas; for there are two kinds of blessing, one is that which is in the thoughts, and one is that which is in words.

4

Four are for coming out more thankfully when at a season-festival.

5

Five by him who goes to atone for sin, in order to expel the fiend; because it is necessary to undergo punishment by the decision (dastôbarîh) of these five persons, the house-ruler, the village-ruler, the tribe-ruler, the province-ruler, and the supreme Zaratûst; and five Ashem-vohûs are to be uttered by him at the end.

6

Six by him who goes to seek power, and to battle, so that he may be more successful.

7

Seven by him who goes to perform the worship of God (yazdân), so that the archangels may come more forward at the worship.

8

Eight by him who goes to perform the ceremonial of the righteous guardian spirit.

9

Nine by him who goes to sow corn; these he utters for this reason, because the corn will ripen (rasêd) in nine months, and so that the corn may come forward he will make the mischief of the noxious creatures less.

10

Ten by him who goes to seek a wife, so that the presents may be favourable for the purpose. 11. Ten by him who wishes to allow the male access to beasts of burden and cattle, so that it may be more procreative.

12

Eleven by him who goes to the lofty mountains, so that the glory of mountains and hills may bless him and be friendly.

13

Twelve by him who goes to the low districts, so that the glory of that country and district may bless him and be friendly.

14

Thirteen by him who shall become pathless; at that same place he shall utter them; or by him who shall pass over a bridge and a river, so that the spirit of that water may bless him; because the Yathâ-ahû-vairyô is greater and more successful than everything in the Avesta as to all rivers, all wholesomeness, and all protection.

15

Religion is as connected with the Yathâ-ahû-vairyô as the hair is more connected with the glory of the face; any one, indeed, would dread (samâd) to separate hairiness and the glory of the face.

1

In one place it is declared that it is said by revelation (dînô) that a man is to go as much as possible (kand vês-ast) to the abode of fires, and the salutation (nîyâyisnŏ) of fire is to be performed with reverence; because three times every day the archangels form an assembly in the abode of fires, and shed good works and righteousness there; and then the good works and righteousness, which are shed there, become more lodged in the body of him who goes much thither, and performs many salutations of fire with reverence.

2

This, too, that the nature of wisdom is just like fire; for, in this world, there is nothing which shall become so complete as that thing which is made with wisdom; and every fire, too, that they kindle and one sees from far, makes manifest what is safe and uninjured (aîrâkht); whatever is safe in fire is safe for ever, and whatever is uninjured in fire is uninjured for ever.

3

This, too, that a disposition in which is no wisdom is such-like as a clear, unsullied (anâhûk) fountain which is choked (bastŏ) and never goes into use; and the disposition with which there is wisdom is such-like as a clear, unsullied fountain, over which an industrious man stands and takes it into use; cultivation restrains it, and it gives crops (bar) to the world.

4

This, too, that these three things are to be done by men, to force the demon of corruption (nasûs) far away from the body, to be steadfast in the religion, and to perform good works. 5. To force the demon of corruption far away from the body is this, that before the sun has come up one is to wash the hands and face with bull's urine and water; to be steadfast in the religion is this, that one is to reverence the sun; and to perform good works is this, that one is to destroy several noxious creatures.

6

This, too, that the three greatest concerns of men are these, to make him who is an enemy a friend, to make him who is wicked righteous, and to make him who is ignorant learned. 7. To make an enemy a friend is this, that out of the worldly wealth one has before him he keeps a friend in mind; to make a wicked one righteous is this, that from the sin, whereby he becomes wicked, one turns him away; and to make an ignorant one learned is this, that one is to manage himself so that he who is ignorant may learn of him.

8

This, too, that the walks of men are to be directed chiefly to these three places, to the abode of the well-informed, to the abode of the good, and to the abode of fires. 9. To the abode of the well-informed, that so one may become wiser, and religion be more lodged in one's person; to the abode of the good for this reason, that so, among good and evil, he may thereby renounce the evil and carry home the good; and to the abode of fires for this reason, that so the spiritual fiend may turn away from him.

10

This, too, that he whose actions are for the soul, the world is then his own, and the spiritual existence more his own; and he whose actions are for the body, the spiritual existence has him at pleasure, and they snatch the world from him compulsorily.

11

This, too, that Bakht-âfrîd said, that every Gâtha (gâsân) of Aûharmazd has been an opposition of the one adversary, and the renunciation of sin (patîtîk) for the opposition of every fiend.

12

This, too, that, regarding the world, anxiety is not to be suffered, it is not to be considered as anything whatever, and is not to be let slip from the hand. 13. Anxiety is not to be suffered for this reason, because that which is ordained will happen; it is not to be considered as anything whatever for this reason, because should it be expedient it is necessary to abandon it; and it is not to be let slip from the hand for this reason, because it is proper, in the world, to provide a spiritual existence for oneself.

14

This, too, that the best thing is truth, and the worst thing is deceit; and there is he who speaks true and thereby becomes wicked, and there is he who speaks false and thereby becomes righteous.

15

This, too, that fire is not to be extinguished, for this is a sin; and there is he who extinguishes it, and is good.

16

This, too, is declared, that nothing is to be given to the vile; and there is he by whom the best and most pleasant ragout (khûrdîk) is to be given to the vile.

17

On these, too, is the attention of men to be fixed, because there is a remedy for everything but death, a hope for everything but wickedness, everything will lapse except righteousness, it is possible to manage everything but temper (gôhar), and it is possible for everything to change but divine providence (bakô-bakhtô).

18

This, too, is declared, that Frêdûn wished to slay Az-i Dahâk, but Aûharmazd spoke thus: 'Do not slay him now, for the earth will become full of noxious creatures.'

1

I write the indication of the midday shadow; may it be fortunate!

2

Should the sun come into Cancer the shadow is one foot of the man, at the fifteenth degree of Cancer it is one foot; when the sun is at Leo it is one foot and a half, at the fifteenth of Leo it is two feet; when the sun is at Virgo it is two feet and a half, at the fifteenth of Virgo it is three feet and a half; at Libra it is four feet and a half, at the fifteenth of Libra it is five feet and a half; at Scorpio it is six feet and a half, at the fifteenth of Scorpio it is seven feet and a half; at Sagittarius it is eight feet and a half, at the fifteenth of Sagittarius it is nine feet and a half; at Capricornus it is ten feet, at the fifteenth of Capricornus it is nine feet and a half; at Aquarius it is eight feet and a half, at the fifteenth of Aquarius it is seven feet and a half; at Pisces it is six feet and a half, at the fifteenth of Pisces it is five feet and a half; at Aries it is four feet and a half, at the fifteenth of Aries it is three feet and a half; at Taurus it is two feet and a half, at the fifteenth of Taurus it is two feet; at Gemini it is one foot and a half, at the fifteenth of Gemini it is one foot.

3

The midday shadow is written, may its end be good!

4

I write the indication of the Aûzêrîn (afternoon) period of the day; may it be well and fortunate by the help of God (yazdân)!

5

When the day is at a maximum (pavan afzûnŏ), and the sun comes unto the head of Cancer, and one's shadow becomes six feet and two parts, he makes it the Aûzêrîn period (gâs). 6. Every thirty days it always increases one foot and one-third, therefore about every ten days the reckoning is always half a foot, and when the sun is at the head of Leo the shadow is seven feet and a half. 7. In this series every zodiacal constellation is treated alike, and the months alike, until the sun comes unto the head of Capricornus, and the shadow becomes fourteen feet and two parts. 8. In Capricornus it diminishes again a foot and one-third; and from there where it turns back, because of the decrease of the night and increase of the day, it always diminishes one foot and one-third every one of the months, and about every ten days the reckoning is always half a foot, until it comes back to six feet and two parts; every zodiacal constellation being treated alike, and the months alike.

1

May Aûharmazd give thee the august rank and throne of a champion!

2

May Vohûman give thee wisdom! may the benefit of knowing Vohûman be good thought, and mayest thou be acting well, that is, saving the soul!

3

May Ardavahist, the beautiful, give thee understanding and intellect!

4

May Shatvaîrô grant thee wealth from every generous one!

5

May Spendarmad grant thee praise through the seed of thy body! may she give thee as wife a woman from the race of the great!

6

May Horvadad grant thee plenty and prosperity!

7

May Amerôdad grant thee herds of four-footed beasts!

8

May Dînô always secure thee the support of the creator Aûharmazd!

9

May the light of the sublime Âtarô hold thy throne in heaven!

10

May Âvân grant thee wealth from every generous one!

11

May Khûr hold thee without mystery and doubt among the great and thy compeers (hambudîkân)!

12

May Mâh give thee an assistant, who is the assistant of champions!

13

May Tîstar hold thee a traveller in the countries of the seven regions!

14

Gôsûrvan the archangel is the protection of four-footed beasts.

15

May Dînô always remain for thee as the support of the creator Aûharmazd!

16

May Mitrô be thy judge, who shall wish thy existence to be vigorous!

17

May Srôsh the righteous, the smiter of demons, keep greed, wrath, and want far from thee! may he destroy them, and may he not seize thee as unjust!

18

May Rashnû be thy conductor to the resplendent heaven!

19

May Fravardîn give thee offspring, which may bear the name of thy race!

20

Vâhrâm the victorious is the stimulator of the warlike.

21

May Râm, applauding the life of a praiser of the persistent lord, keep thee perfect (aspar), that is, living three hundred years, undying and undecaying unto the end of thy days!

22

May Vâd bring thee peace from the resplendent heaven!

23

May Dînô always secure thee the support of the creator Aûharmazd!

24

May Dînô become thy guest in thy home and dwelling!

25

Arshisang, the beautiful, is the resplendent glory of the Kayâns.

26

May Âstâd be thy helper, who is the assistant of champions!

27

May Âsmân bless thee with all skill and wealth!

28

May Zamyâd destroy for thee the demon and fiend out of thy dwelling!

29

May Mâraspend hold thee a throne in the resplendent heaven!

30

May Anîrân the immortal, with every kind of all wealth, become thy desire! the horses of God (yazdân) who shall come that he may go, and thou mayest obtain a victory.

31

May destiny give thee a helper! he is the guardian of the celestial sphere for all these archangels whose names I have brought forward; may he be thy helper at all times, in every good work and duty!

32

Homage to Srît the teacher! may he live long! may he be prosperous in the land! may his be every pleasure and joy, and every glory of the Kayâns, through the will of the persistent Aûharmazd!

0

In the name of God and the good creation be health!

1

Aûharmazd is more creative, Vohûman is more embellished, Ardavahist is more brilliant, Shatvaîrô is more exalted, Spendarmad is more fruitful, Horvadad is moister, Amerôdad is fatter. 2. Dîn-pa-Âtarô is just like Aûharmazd, Âtarô is hotter, Âvân is more golden, Khûr is more observant, Mâh is more protective, Tîr is more liberal, Gôs is swifter. 3. Dîn-pa-Mitrô is just like Aûharmazd, Mitrô is more judicial, Srôsh is more vigorous, Rashn is more just, Fravardîn is more powerful, Vâhrâm is more victorious, Râm is more pleasing, Vâd is more fragrant. 4. Dîn-pa-Dînô just like Aûharmazd, Dînô is more valuable, Ard is more beautiful, Âstâd is purer, Âsmân is more lofty, Zamyâd is more conclusive, Mâraspend is more conveying the religion, Anîrân is the extreme of exertion and listening.

5

May it be completed in peace and pleasure!