|
HISTORY OF THE PERSIAN EMPIRE |
Translated by E. W. West, from Sacred
Books of the East, Oxford University Press, 1897.
1.
Praise for Ohrmazd, and obeisance to the Mazda-worshipping religion which is the ordinance of Ohrmazd opposed to the demons.
2.
The
eighth book is the present (latamman) memorandum about a summary of what is in
the Nasks of the Mazda-worshipping religion, each separately. 3. That which is
within the compass (shad-aurvan) of this book, about the account of the good
religion, is a writing for the information of the many, and an announcement from
the commentary (Zand) -- that which is in explanation of revelation (deno) --
which, for this simple (padram) high-priest, is in itself the writing of the
voice of revelation.
[Tr
S. Shaked, Esot. Trends p. 192: "The Eighth [book]; a summary of
that which occurs in the nasks of the Mazdean religion. A memory of each one
separately is [found] here. That which is found within the binding of this book
concerning the categories of the Good Religion, was written for the knowledge of
the many and was communicated from the Zand, which is the religion. It was
written as an authority for teaching knowledge to this mass of people, by the
word of religion itself."]
4.
But,
before that, is a writing of the usage about the divisions (banjishno) of the
reckoning of the Mazda-worshipping revelation, also the parts (bahar) of its
divisions, and the sections (burinako) of the parts; and the exposition of the
account -- which, though very condensed, is in its division -- is also condensed
in the parts of its division, and more diffuse in the sections of the parts. 5.
The divisions of the reckoning of the Mazda-worshipping revelation are three:
Gathas which are the higher spiritual knowledge and spiritual duty; Law which is
lower worldly knowledge and worldly duty; and the Hadha-manthric which are
mostly information and matters about what is between these two.
6.
And
the reason of the triple division of the reckoning of revelation is the
exposition of all knowledge and duty, and the kinds of knowledge and action in
the same revelation are these three that have been written. 7. Also in the
Ahunwar, which is the basis of the reckoning of revelation, are three metrical
lines (gas); the first chiefly indicates the Gathic lore, the second the
Hadha-manthric lore, and the third the Law.
8.
And
there have been twenty-one parts of its divisions, which are called Nasks: ---
(9) Seven are Gathic, because they are composed for the Gathas, and their names
are that of the ritual of the Gathic worship, which is the Stud-yasn, with the
Sudgar, Warsht-mansr, Bag, Washtag, Hadokht, and that which has made them Gathic,
the Spand. 10. And the names of the seven Hadha-manthric are Damdad, Nadar,
Pazag, Ratushaiti, Barish, Kishkisrub, and Wishtasp-sast. 11. And seven are
Legal, because they are composed for the lawyer (dadik), and their names are
those of the legal, and those are the Nigadum, Ganaba-sar-nijad [Duwasrud],
Husparum, Sagadum, and Vendidad [Jed-dew-dad], and those which are composed for
the law with separate dedications, the Chihrdad and Bagan-yasn. 12. And the
sequence is Sudgar, Warsht-mansr, Bag, Damdad, Nadar, Pazag, Ratushtaiti, Barish,
Kishkisrub, Wishtasp-sast, Washtag, Chihrdad, Spand, Bagan-yasn, Nigadum,
Ganaba-sar-nijad [Duwasrud], Husparum, Sagadum, Vendidad [Jud-dew-dad], Hadokht,
and Stud-yasn.
13.
In
all three divisions all three are found; in the Gathic are the Hadha-manthric
and Legal, in the Hadha-manthric are the Gathic and Legal, and in the Legal are
the Gathic and Hadha-manthric.
14.
In
each separately that which is essentially and specially itself is included, and
that which is partly another and introduced is included; and the reason of it is
that in spiritual and worldly existences, and in worldly and spiritual
existences, and in that which is between the two, there are both existences.
15.
The
occurrence of the joining of the Washtag part of the Gathas on to the last of
the Hadha-manthric is because it is written in connection with the Wishtasp-sast,
the last of the Hadha-mathric. 16. The reason of the Hadokht and Yasht being in
succession to the Vendidad, the last of the Law, and 'the production of the
worldly creation' being between the Hadha-manthric and those spiritual Gathas,
is because the spiritual existence likewise, which is spiritual life (ahvo), is
the beginning; and the worldly existence is purposed and caused, and a part is
preserved (noshiaito), important for the purpose and intended for the spiritual
life, the part at the beginning. 17. And the rejoining of the end of the Law,
which is about the haoma, to the Gathas, which are the beginning, is a symbol of
the existence of the pure influence of the Gathic lore upon the first spiritual
state -- that which exists likewise at last -- and of the rejunction of the
worldly existence to the spiritual, because it came down from the spiritual to
exist at present.
18.
And
the reason of the twenty-one-fold partition of the three divisions of the
reckoning of revelation is in the distinction which is evident from their
composition; also in the three metrical lines of the Ahunwar, which is the basis
of the reckoning of revelation, there are twenty-one words (marik). 19. As the
three metrical lines of the Ahunwar, which is the basis of the reckoning of
revelation, are an emblem of the triple division of the reckoning of revelation;
so the twenty-one words of the three lines indicate the twenty-one-fold
partition of these three divisions; as it is declared that 'He who is the
omniscient creator produced a discourse from every single word.'
20.
As
to the sections of the parts, such as the Has and Fargards in the Nasks, it is
known there were one thousand, from the testimony and knowledge of the religion
owing to the teaching of Zartosht -- whose guardian spirit is reverenced -- in
the country of Iran. 21. And after the devastation occurred, owing to the
evil-destined and raging villain Alexander, there was not so much of them
recovered as would be possible for a high-priest to preserve. 22. And that which
the saintly (hu-fravardo) Adarbad Mahraspandan, achieved through their
composition and preservation, is known so far as the decrees (chako) in the
treatises (madigan) of the country of Iran are preserved as teaching and
admonition (pandano).
23.
After
writing of each separate Nask, that is, as to what it speaks about more
particularly, each Nask is accounted for separately, and what is in its various
Has and Fargards comes to be realized; for in these particulars (madigan) any
ruggedness of the auspicious and desirable collection is explained. 24. But,
first, the class of writing of the various Nasks -- that is, about what they
speak -- is here written; the extent of attainment not being adapted to their
peculiarity of wonderfulness.
1.
Homage
to the glory of the good religion of Mazda-worship!
2.
The
Sudgar contains particulars about the power of the pure glorifying
of the first utterance of Ohrmazd, through thinking, speaking, and acting and
about abstaining from the law of very evil and very disturbing people. 3.
Glorifying the observances (hunarano) and good works of the good religion and of
a like nature, as well as their effectualness; and condemning the faults and sin
of him of very evil religion, when all kinds of neglect of the spiritual
ceremony and of care for the archangel of the worldly existence are owing to
him; also much information about spiritual matters. 4. It has become old (kahunik),
and is a witness whose statement extends even unto the renovation of the
universe.
5.
Righteousness
is perfect excellence.
1.
The
Warsht-mansr contains particulars about the birth of Zartosht, his attaining the
religion, and whatever is on the same subject. 2. A notice (numad) of the
priestliness, discipleship, spiritual lordship, priestly authority, and
steadfastness which are in his original more concise words of the Gathas. 3. The
explanation (Zand) of the statements about everything and also the good
arrangement (khush-radako) are such as that which one speaks of thus: -- 'It is
the Warsht-mansr which has given forth an exposition upon everything.' 4. So
that, in the Warsht-mansr, something is said about everything that is mentioned
in the Gathas.
5.
Of
righteousness the excellence is perfect.
1.
The
Bag contains particulars about the division of the recital of the first saying
of revelation, the first creature in that saying, the first occurrence of it,
the adaptation of the creature, and the greatness of that saying which is
incorporating the creature, owing thereto; also, especially, the intermingling
of thought (med) with it. 2. Very comprehensive knowledge about everything, each
separately its own offspring, and many an appendage as much connected with it as
that which is said concerning the Bag Nask, that 'the Bag of the community (dahman)
is heard where it is spoken for the community,' that is, whoever shall do this
good work, for him this good work will be done.
3.
Righteousness
is perfect excellence.
1.
Amid
the Damdad are particulars about the maintenance of action and the production of
the beneficial creatures. 2. First, as to the spiritual existence, and how much
and how is the maintenance in the spiritual existence; and the production of the
worldly existence therefrom, qualified and constructed for descending (fitodano)
into the combat with the destroyer, and accomplishing the associated necessity
for the end and circumvention (garang) of destructiveness.
3.
The
manner and species of the creation of the creatures; also their material
existence, and the character and use of the races and species; and whatever is
on the same subject. 4. The reason for their creation, and for their perfection
at last. 5. About the adversity, injury, and misery of those creatures, and
their secret (nihono) resources and means of attacking and annihilating them;
with the preservation or disablement (apicarinidano) of the creatures thereby.
6.
Of
righteousness the excellence is perfect excellence.
1.
On
account of the Zand of the Nadar not reaching us, the Avesta is retained, for
teaching, recital, and ceremony, because it has come unto us with authority.
2.
Of
righteousness the excellence is perfect excellence.
Meat-offering,
preparations, and priests for season-festivals (Gahambars); (§10) periods of
day and year, Frawardigan days; gathering herbs, chastisement of sinners, 33
chieftainships, apostasy; (§20) almsgiving, summer and winter, calamity of a
century, months.
1.
The
Pazag contains particulars about lawfully slaughtering a sheep, for the
ceremonial of fires, waters, and holy-water, in aid of a season festival [gahambar]
of the Mazda-worshippers; besides this, namely, in what are the skill, and the
means for selection, of a man for such work, and the formula (nirang) of the
ceremony. 2. And this namely, from which limb of the sheep species is the share
of the fires and waters to be taken, and how is the preparation which is to be
carried on, and with what Avesta. 3. And whatever is about a season festival [gahambar];
where the appointed place is, when one celebrates it, and when it has fully
elapsed; the assembly of the season festival, and the donation for the feast;
where and when the celebration is possible, in what proportion the provisions
are to be given out, and when to be prepared and divided; where its advantage
is, and what benefit there is from it to the good creations both spiritually and
materially.
4.
And
this, namely, what skill is more suitable for the sacerdotal (rad-pishag)
leadership and other priestly authority (radih) each separately. 5. About the
business of the sacerdotal leadership, where it is owing to having appointed the
place and having gone forth to the assembly of the Mazda-worshippers, and when
they are to be made aware that that assembly is more particularly for the
arrangement of renunciation of vice and retribution for sin; the needful supply
of things for the feast; the selection of the men for the Zot duty and Raspi
duty before the day; the Zotis, Raspis, and others who put in action the work
for the preparation and giving of the portions; and the cleansing of the
body-clothing. 6. As to the selection of the president (pesh-gas) of the feast
there is this, namely, what ability is requisite for that presidency. 7. The
allotment of the portions, and giving them sooner to those who are sooner in
need of them. 8. Scoffing before priestly authorities, who are great and good,
and when they do not give a portion to the authorities are cases when the season
festivals [Gahambars] are not to be considered as celebrated. 9. This, too, that
the Zotis and Raspis are for the Zot duty and Raspi duty, and the other priestly
authorities for the control of sin and computation (avar) of the portions; and
more on the same subject.
10.
About
the rotation of the day-watches (gahs), days, months, and seasons of the year --
which are when it is summer and winter -- and the appearances (sahishno) therein
which are owing to the motion of the constellations. 11. Where the coming of the
righteous guardian spirits (farohar) into the worldly existence occurs, in those
ten days which are the end of the winter and termination of the year, because
the five Gathic days, among them, are for that purpose; the cessation of that
same, as well as its continuance. 12. The great needfulness of the guardian
spirits of the righteous in the ceremonial and obeisance of those ten days, and
their abundant gratification therefrom; their vexation from want of welcome and
want of obeisance; and their ascent from the worldly existences. 13. The extreme
importance (frevoanikih) of liberality and bounty at that season; and the proper
duty of the priestly authority of a district (shatro) in assisting and
interceding for the poor, for the sake of teaching, from the days devoted to the
guardian spirits, proper actions among those having guardian spirits.
14.
About
the period for taking medicinal plants, and whatever is on the same subject. 15.
About where there is a household, village, communal, or provincial petitioning
for the royal chastisement of sins affecting the soul, each separately; and for
whom is the atonement. 16. About the advantage owing to disposal of sin and
infliction of chastisement, and the harm owing to not disposing of sin and
neglecting the chastisement inflicted.
17.
About
the first thirty-three chieftainships (radih), around and concealed; that is,
which and how many are spiritual, and how many worldly; and which is the second,
and which the third, of the spiritual and worldly existences. 18. About the
admirableness and great meritoriousness of public observances, and the awfulness
and grievous sinfulness of apostasy. 19. And also this, that is, when any one is
doubtful, through apostasy, which is the law from the sacred beings in
elucidation, and which of the sacred beings is to be entreated for assistance.
20. About this, namely, for which of the women the bringing of a handful of
anything, from the property of her husband, to be given away is allowable in
what proportion, and how, and for whom; and for whom, when she gives it away, it
is allowable for the husband to bring it back.
21.
About
this, namely, when summer comes on, where does winter run to; and when winter
comes on, where does summer go to? 22. About the amount of disaster that has
passed by in one century, and the duration of its passing; everything which is
connected with the disaster, and whatever is on the same subject. 23. Where and
how many months are of such a kind, and how many of such a kind; as well as the
religious names of the twelve months, and the reason of the name of each one of
them, that is, to which of the sacred beings, in the ceremonial, each one of
these twelve months is predominantly appertaining; so also of the thirty days
which are in every month, and so also of the five Gathas in every -- year that
is, the five Gathic days at the end of the year -- all the sacred beings to whom
they are appertaining, and when the righteous guardian spirits (asho farohars)
are reverenced.
24.
Righteousness
is perfect excellence.
1.
The
Ratushtaiti ['concerning the habits of a priestly master'] contains particulars
about the religious and important customs and laws to be enforced [obligatory].
2. The reason of the worthiness and superexcellence in a sacerdotal leader
[Master of Ceremonies], and his possession of a portion of the other authority (patih)
of a ruler also; that is, how worthiness is to be distinguished from
unworthiness, and superexcellence from unworthiness, in him, namely, in the
priestly chieftainship (radih) of Xwaniratha and the other regions, each
separately, the first which stood aloof from the Mazda-worshippers.
3.
About
the demonstration and notification of the sitting together of the archangels,
the ritual and appliances in the ceremonial of the sacred beings, the position
and business of the Zotis and Raspis in a ceremonial, and also all the business
of the leaders in their duty, each separately and originally. 4. The greatness
of the helpfulness (vijidar-dahishnih) in good works, the kinds of helpfulness,
and the proximity of Ohrmazd to the thoughts, words, and deeds of the embodied
existence.
5.
The
excellence of righteousness is perfect.
Good and
evil; advantages and disadvantages of the period.
1.
The
Barish contains particulars about the invigorating power, truth, and generosity
of the many capabilities of instinctive and acquired wisdom. 2. And also the
ill-advisedness of falsity, stinginess, and ignorance; and the many defects
which are fraternizing with the opponent of capabilities. 3. The blessing and
cursing, the good will and ill-will of the good ritual and evil ritual, the good
statements and evil statements of Vohuman, Spandarmad, Srosh, Ashishwang [Ard],
and many other sacred beings, and of evil thought, lust, wrath, unrighteousness,
and many other demons; and whatever is on the same subject.
4.
The
destiny, nature, desire, religion, habit, learning, business, and diligence of
the period, and whatever is on the same subject, as regards sovereignty,
government, priestly authority, justice, and mediation. 5. The union, peace, and
promise keeping, and whatever is on the same subject. 6. The law and custom,
good works and sin, good repute and evil repute, righteousness and wickedness
and whatever is on the same subject. 7. The modesty and pomp, glory and penance
(sroshikih), and whatever is on the same subject. 8. The connection through
ownership, subordination, service, and religion, and whatever is on the same
subject. 9. The suitability and unsuitability, friendship and enmity, and
whatever is on the same subject. 10. The handsomeness and ugliness, youth and
decrepitude, opulence and destitution, happiness and misery, and whatever is on
the same subject. 11. The strength in races and species of things, and whatever
is on the same subject. 12. The learning, solving of questions, complete virtue,
and whatever is on the same subject. 13. The hunger and thirst, and their
remedy, and whatever is on the same subject. 14. The delirium and death, and
their expediency. and whatever is on the same subject. 15. The primitive state
and tendency of things, precedence and sequence, and whatever is on the same
subject. 16. The acceptableness and unacceptableness, gratification and
afflictiveness, and whatever is on the same subject. 17. The mightiness (takikih),
loquacity, sociality, and whatever is on the same subject. 18. The understanding
and mind; the body and soul, the heaven, hell, and future existence; and
whatever is on the same subject. 19. The omniscience of the creator Ohrmazd, and
all goodness of like motive, the life and glory of a righteous man, and whatever
is on the same subject.
20.
And
many other arrangements of the creator, through propagation of statements,
preparation of sovereignty, maintenance of the body, and preservation of the
soul; a statement adapted to that which one mentions thus 'Truly spoken
statements are the Barish, Kishkisrub, and Wishtasp-sast.'
21.
The
excellence of righteousness is perfect.
1.
The
Kishkisrub contains particulars about the explanation of the ceremonial and
ritual of the sacred beings, through what arises its conversion into
demon-worship, and information as to cleanness and uncleanness. 2. The
preparations and precautions for the Yashts; the tokens and signs of the
overflowing and evil owing to the demons at various times, and the cause of
their exhaustion and the final victory of the sacred beings. 3. Then the
exalting chants of every kind, which Ohrmazd taught to Zartosht, are called the
teaching (sasto) of the spirits.
4.
Excellence
that is perfect is righteousness.
Particulars
about Kay Vishtasp, visit of the archangels to him, and his war with Arjasp.
1.
The
Wishtasp-sast is about particulars of every kind relating to Kay Vishtasp; the
temper, character, demeanor, knowledge, learning, and law for sovereignty; the
government of the creatures, and the advancement of the will of the sacred
beings requisite for it.
2.
The
creator Ohrmazd sends the archangels on to Kay Vishtasp as evidence about
Ohrmazd, and a reminder of Spitaman Zartosht, of the pure goodness of the
Mazda-worshipping religion, and of the command for the ruler Vishtasp, as to its
triumph, on accepting the religion from Zartosht. 3. The visible coming of the
archangels to the metropolis, and, secondly, their domestication (handemanih) at
the residence of Vishtasp and his companions; the envoys' explanation of
Ohrmazd's message to Vishtasp, and the accepting of the Mazda-worshipping
religion by the obedient king Vishtasp.
4.
The
outpouring (sarinidano) of Arjasp the Khyon, by the demon of wrath, for war with
Vishtasp and disturbance of Zartosht; the arrangements and movements of king
Vishtasp for that war, and whatever is on the same subject.
5.
Excellence
that is perfect is righteousness.
1.
The
Avesta and commentary of the Washtag have not reached us through any
high-priest.
2.
Excellence
that is perfect is righteousness.
Races and
monarchs from Gayomard to Zartosht; (§17) the Sasanians and some leaders of
religion.
1.
The
Chihrdad contains particulars about the race of mankind; how the formation of
the first man, Gayomard, by Ohrmazd was for the manifestation of the bodily form
(kerpih); and in what manner the first couple, Mashye and Mashyane arose. 2.
About their progeny and lineage during the entire progress of mankind in the
central region of Xwaniratha, and the distribution from them into the six
regions which are around Xwaniratha. 3. The various races, which are specially
enumerated, were ordered to disperse by the attracting or banishing command of
the creator, to each separate race, as to the place where it went to; and whose
life and soul (nisman) are appointed from yonder world. 4. Also the original
description of their descent into the various regions, of those, too, who are on
the frontiers of Xwaniratha, and those who also made their habitation in the
intermediate places; and the customs of each one of the species of mankind which
was produced among the original races.
5.
The
original establishment of law and custom; that of village superintendence (dihankanih),
for the cultivation and nourishment of the world, based upon the traditional
early law (vasarid peshdado); and that of monarchy, for the protection and
government of the creatures, upon Hooshang the Peshdadian. 6. A report of the
lineage of Hooshang, who was the first, and Tahmurasp who was the second ruler
of the seven regions; and an enumeration of reports of lineage from the original
creation even unto Yim [Jamshed]. 7. A report of the lineage of Yim, the third
ruler of the seven regions; information as to his period, and the progress (sachishno)
of time from the original creation till the end of the reign of Yim.
8.
A
report of the ill-informed evil ruler of the seven regions, Zohak; his lineage
back to Taz, the brother of Hooshang and father of the Taziks (Arabs);
information as to him and his period, the progress of time from the end of the
good reign of Yim [Jamshed] till the end of the evil reign of Zohak, and the
lineage from Yim as far as Faridoon.
9.
A
report of Faridoon, the ruler of Xwaniratha; as to the smiting of Zohak, the
conquering of the country of Mazendaran, and the allotment of Xwaniratha among
his three sons, Salm, Tuj, and Airik; their union with the daughters of Pat-srobo,
king of the Arabs and descendant of Tuz, and the lineage and report of them,
each separately. 10. The reign of Manuschihar of Iran, descendant (napo) of
Airik. 11. The expiating monarch Frasiyav the Turanian, and Auzobo the Tumaspian,
monarch of Iran.
12.
The
descendant of Manuschihar, Kay Kobad, who was progenitor of the Kayanians and
ruler of Iran; and the expiating ruler Kersasp. 13. Kay Us, grandson of Kobad,
ruler and maintainer of royalty (kai-dano) in the seven regions. 14. Kay Khosraw
who was son of Siyavakhsh and ruler of Xwaniratha. 15. And a special report of
many particulars of the races of Iran, Tura, and Salman, even unto the ruler Kay
Loharasp and the monarch Kay Vishtasp. 16. The prophet (vakhshvar) of the
Mazda-worshipping religion, Zartosht the Spitaman, and the progress of time from
the beginning of the reign of Faridoon till the coming of Zartosht to conference
with Ohrmazd.
17.
And
many races and statements, onwards from that time, are enumerated in the same
Nask as having existed, and are characterized by it for existence, such as the
Sasanians whom it reckons as the well-created -- and their sovereignty. 18. In
the race of Manuschihar, Nodar, Yavist i Friyan, and Namun, son of Spend-shed,
is included the father of Avarethrabau, Adarbad Mahraspandan; and its existence,
even then, remains for the future. 19. Also about the many qualities of
capability and glory of the selfsame sovereignty, which are promoting the
renovation of the universe destined for the races; and its fortune and splendor
which are shed upon the race, and are not severed from it till the renovation.
20.
About
the original knowledge of the professions, care, and industry of the period; the
great acquaintance of mankind with the putting aside of injury from the
adversary, the preservation of the body, and the deliverance of the soul; the
government necessary for the world, even before the coming of Zartosht by order
of the creator; the bringing of the word from the sacred beings, and all
occurrences to the leaders of religion at various times; and whatever is on the
same subjects.
21.
Perfect
righteousness is excellence.
Birth and
life of Zartosht, his vision of the past, future, and other world; (§12) his
posthumous sons, the future apostles.
1.
The
Spend contains particulars about the origin and combination of the material
existence, guardian spirit [farohar], and soul (nisman) of Zartosht; how the
creation of each one occurred in the spiritual existence, and in what mode it
was produced for the worldly existence, how their connection with the parents
arose, the coming of the parents together, the combination in the mother, and
the birth from the mother; and whatever is on the same subject. 2. Also about
the arrival of both spirits, the good one for developing, and the evil one for
destroying; the victory of the good spirit, and the rearing of Zartosht.
3.
His
attainment on maturity, at thirty years of age, to a conference with Ohrmazd;
and the occurrence of seven conferences in ten years. 4. Many marvels, owing to
him, are published therein, just as there are some which, collected and
selected, are noticed by the Denkard manuscript .
5.
In
seven sections (burino), such as are called Spend, are the seven inquiries, in
each instance a single inquiry; and the bestowal of the other Nasks, in these
seven inquiries, was through speaking out in each one of the places of
conference. 6. About the various inquiries, the period of the sitting and rising
on each occasion, the nature of the sitting of the archangels, the coming
forward of Zartosht to that domestic conclave (handemanih), his position in that
place, what there was to say to him, and what there was to exhibit to him.
7.
The
conferring of the wisdom of omniscience upon Zartosht, and what was seen by
Zartosht of the past and future, and the perpetual amount of duration therein,
through that wisdom. 8. The existence of that wisdom, and what that is which,
after having subsisted in it, is again well recognized; such as, owing to it,
are the highest and best of places, heaven and the various grades of position
and reward of the righteous, according to their worthiness through the practice
of good works; the most downward and worst of places, hell and the place of
punishment of the wicked, according to their sin; and, between the two, the
place of the ever-stationary, [hamistagan] those having equal good works and
sin; the Chinwad bridge, at which is the account as to good works and sin; and
the future existence, in which is the consummation of every one, righteous and
wicked, and the preservation of all good creations from every evil occurs.
9.
Information
also as to many other things which are marvelous, and as to a summary of the
statements of these seven inquiries, which is derived from knowledge of every
kind. 10. Likewise, about the communication of Zartosht's knowledge of the
Mazda-worshipping religion to the world, his attracting mankind to the religion,
and the ages, after Zartosht, until the renovation of the universe. 11. And
about the nature of the advancement of the people of the period, the separation
of centuries and millenniums, and the signs, wonders, and perplexity which are
manifested in the world at the end of each millennium in the world.
12.
Also
as to the birth and arrival of Aushedar, son of Zartosht at the end of the first
millennium, and a report of him and his time, and of the many destroyers of the
organizers of the period between Zartosht's millennium and the coming of
Aushedar. 13. The arrival of Aushedar-mah, son of Zartosht, at the end of the
second millennium; information about him and his time, and the destroyers of the
organizers who were within the millennium of Aushedar. 14. The coming and
arrival of Soshyant, son of Zartosht, at the end of the third millennium, the
destroyers of the organizers who were within the millennium of Aushedar-mah, the
arrival of Soshyant, and information about Soshyant and his time. 15. Also, as
to the renovation of the universe and the future existence, it is declared that
they arise in his time.
16.
Perfect
is the excellence of righteousness.
Worship of
the sacred beings and duties of the worshippers.
1.
The
Bagan-yasn contains particulars, first, about the worship of Ohrmazd, the
highest of divinities (Bagan), and, secondly, of the worship of the angels of
other invisible and visible worldly existences, out of whom are likewise the
names of the days; also their glory, power, triumph, and marvelousness. 2.
Besides, also, many angels who are invoked by name in their worship, and the
attention and obeisance due to them.
3.
The
worthiness and dispensation of favor for worshippers, and the duty of their many
separate recitations unto the angels. 4. The duty of unlimited acquaintance with
knowledge about the possessions and arrangements of the period, over which the
creator Ohrmazd has appointed them, and they remain to cause industry.
5.
Perfect
is the excellence of righteousness.
1.
The beginning of the law is the Nigadum [1] of thirty fargards [2]. 2.
The section Patkar-radistan ('magistrate code') [3] is about this, that
the ruin and misery (ayoyakih) from the destroyer, for mankind and
animals, occurring really apart from the spiritual existence have arisen
through the sinfulness even of mankind; and the progress of ruin and
misery in the world is owing to unauthorizedly assaulting one another. 3. Advice
to mankind about abstaining therefrom, with an estimate of an authorized
assault, and, again, for a slight assault and no assault. 4. To stand
magisterially, even opposed to the un-magisterial, with freedom from hurt and
loss to oneself; and to abstain altogether, likewise, from the most innocuous (anakhrugunotum)
assault even upon an unmagisterial person.
NOTES:
1.
The second section is the Zatamistan ('assault code'), particulars about
assault (zatam) and the annoyances (veshigano) from assault, such as pain,
blood, and unconsciousness; also the sin [1] that a man may commit in a
state of unconsciousness. 2 About the seven kinds of symptoms of
unconsciousness, and separate decisions about assaults that adults may commit
among those who are children; also as regards an assault which proceeds to pain and
blood, and as regards that in which the duration of the disposition of wrath
abates the pain and blood.
NOTES:
1.
The third section is the Reshistan ('wound code'), particulars about
cutting, tearing, cleaving, disemboweling, stabbing, gnawing [1], rupturing,
hacking, mutilating, and withering [2]; such as are all called wounds. 2. The
upheaving circular movement of a certain serpent-scourge [3], the throwing down
of the person, and the flow of blood from the bodies of the people.
NOTES:
1.
The fourth section, which is also called the law of the Hamêmâlistân ('accuser's
code'), contains particulars about accusation, and about the false
accusation by any one, regarding any other, as to witchcraft, destroying a
righteous man [1], theft, plunder, injuring the existence, minor injury
[2] as regards several particular things, taking up a weapon, threatening
with it [3], assault, tumult [4], incarcerating [5], false teaching, fettering,
making dejected (nigûnô), giving no food, falsehood, speaking with wizard's
spells, or with threats of danger, abstracting the increase of laborers' wages,
wishing to cut (vurîdanô) and squeeze (pashkhâdanô) anything from anyone,
and seizing (majîdanô) it for fire and water, and whatever
is on the same subject, 2. Also about the limitation of the accusation of sin
therein, the retribution for it, and the dust, or ashes, or flour, for the eyes
and the rest of the bodies of human beings, it now [6] speaks henceforth for
thirty successive heads [7].