out rightly him who is wise in good, Aûharmazd, not him who is wise in evil, the Evil spirit.

4. (a) So also both those spirits have approached together to that which was the first creation, [that is, both spirits have come to Gayomard]. (b) Whatever is in life is through this purpose of Aûharmazd, that is: So that I may keep it alive; and whatever is in lifelessness is through this purpose of the Evil spirit, that is: So that I may utterly destroy it; whatever is thus, is so until the last in the world, so that it may occur even to men of another (race). (c) The utter depravity of the wicked and the devastation owing to Ahriman and the wicked are fully seen, and so is the righteous perfect thoughtfulness which accompanies Aûharmazd everlastingly.

5. (a) Of the two spirits that (one) is liked, by him who is wicked, who is the evil-doing Ahriman, he who was desirous of evil-doing. (6) Righteousness likes the spirit of righteousness, the fostering Aûharmazd; by whom 2 also the hard-pot-covered 3 sky likewise is completed around the earth through this purpose, that is, so that righteousness may become current. (c) Whoever also satisfies Aûharmazd, and his desire is that of Aûharmazd, is for Aûharmazd through public action, [that is, he should come to Aûharmazd with that desire and action].

6. (a) They who are demons do not allow (one) to discriminate rightly in any way, [that is, the demons would not do anything proper], even (one) whom they deceived; they whom the demons have deceived can form no right desire. (b) For inquiry they have come on, [that is, there is a consultation of them with the demons], (they) by whom the worse in thought is liked. (c) So they (the demons) have run in together with Wrath, and the lives of men are weakened by them, [that is, with Wrath they disfigure men].

1 Of course "the wicked" include all unbelievers in Zoroastrianism as well as the mere transgressors.

This epithet is evidently based upon a rather eccentric etymology of the Avesta word khraozhdishteñg, which 2 As the Avesta word is ye it is the Pahlavi translator divides into probable that amat, "when," ought three parts, namely, khraozh, which to be mûn, "whom," the substitution he represents by sakht, "hard;" of one of these words for the other dish by dig, "a pot" and teng by being a common blunder of tran- nihaft, "covered;" reminding one of scribers. some European attempts at etymolo 3 Or perhaps "hard-shell-covered." gising the name of Zarathushtra.

7. (a) To him1 comes Khshatvêr, and Vohuman and Ashavahisht also come up to him to work. (b) And so. Spendarmad gives him a powerful body without lethargy, [that is, whilst it is his he is not stupefied]. (c) They are thine, [that is, they come thus to that person], whose coming is such as the first creation, [that is, his desire and action are those of Gayomard].

8. (a) So also hatred comes into the creation, in the future existence, to those haters and sinners, [that is, they shall execute their punishment]. (b) So, O Aûharmazd! whoever is for thy sovereignty Vohuman will give him the reward. (c) Through their teaching of Aûharmazd, in the religion of Aûharmazd, when (given) to him who (has) righteousness, [that is, he is instructed in proper things], the destroyer is given into his hand, and the mischief (drúj) of infidelity.

9. (a) So also we who are thine, [that is, we are thine own], by us this perpetuation (frashakard) is to be made in the world. (b) Also the whole congregation of Aûharmazd and likewise the bringing of Ashavahisht, [that is, an assembly about the future existence is always to be formed by them]. (c) Whosever thought is endless, [that is, thought in priestly authority (dastôbarth) is the life (or guardian angel) which he possesses], his knowledge is there (in the other world), [that is, he will know the end of things through rectitude], in (his) place.

10. (a) So in the creation in the future existence he who is a destroyer, the evil spirit, is in discomfiture, when his things shall stand still for weakness, and (his) army is shattered. (b) So they swiftly spring to seize the reward, that which is in the good dwelling of Vohuman, when they have continued in rectitude. (c) To Aûharmazd and Ashavahisht too they spring who establish what is good renown, [that is, that person goes to seize the reward who is well-famed].

11. (a) Both those benedictions are to be taught which Aûharmazd gave to men, (b) and whose heedless 2 teaching is

1 The other, who prefers righteous- which runs as follows: munich gin

ness.

2 This is merely a guess. The text in the Copenhagen MS. (as published by Spiegel) is here unintelligible, and the obscurity is only partially removed by Dastur Jamaspji's MS.,

amukhtishno zak mindavam, &c., with ahinh written over qin either as a gloss or as an addition to that doubtful word. It is possible that instead of Pâzand gin we should read the similarly written Pahlavi avên, un

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the thing that should not be during my celebration of worship; whose lasting injury also (arises) from such celebration by the wicked. (c) And (they are) also an advantage of the righteous, [that is, as it is necessary to perform (them) so afterwards they are beneficial], when that advantage (has) become complete.

4.-Pahlavi Yasna XXXI.

1. (a) Both those benedictions which I recite unto you, the Avesta and Zand,1 we teach him who is no hearer of the infidel,2 by speaking; in a doubtful matter (varhômandîh) he is to be told three times, and one time when (one) knows without doubt (aivar) that he learns. (b) They who, by benediction 3 of the destroyer of righteousness, utterly devastate the world, when they maintain the destroyer by benediction, (c) then even they may be excellent when they shall be causing progress in what is Aûharmazd's, [that is, of even those infidels this one thing may be excellent, when they shall make current the religion of Aûharmazd].

2. (a) Whoever does not believe through observation is in what is to him no doubtfulness when he is not even doubtful or God in anything, [that is, assertion about existence is good when they exhibit it by an estimate of the world]. (b) So all come to you, [that is, every one will come into your possession], when thus they become aware of the mastership of Aûharmazd, [that is, they shall know the miraculousness of Aûharmazd]. (c) From Aûharmazd, from them (the Ameshaspends) it is to come when I live with the aid of righteousness; from the Ameshaspends is this benefit for me, from Aûharmazd, when I live on with the duties and good works which are mine.

seeing, heedless," which suits the sense very well; the Pâzand gloss ahinh must then be read awina, which would be very similar in form, and would confirm the meaning "heedless " here adopted.

1 It is not certain from his language that the Pahlavi translator did not mean the Avesta and Zand of both benedictions.

MSS. it ought to be translated: " we teach him who is no hearer, the infidel," &c.

3 Referring probably to the incantations of sorcerers.

Dastur Jamaspji's MS. has layazishnih, "irreverence, non-worship," instead of nikîzishnîh. It cannot be said that this explanatory clause throws much light on the

2 As the sentence stands in the old subject.

3. (a) What the fire and Ashavalisht gave by spirituality, and was explained by Thee to the disputants, (was) understanding, [that is, the purified and the defiled were made known by Thee]. (b) And by Thee, who gave a desire of benediction to the interpreters of numbers (arithmancists), was given the rite of ordeal (nîrang-i var); tell it to us intelligibly, O Aûharmazd! wisely, that rite of ordeal. (c) Through Thy tongue, in (my) mouth all kinds of living creatures believe, and afterwards it is said of it that I speak.

4. (a) When in the creation in the future existence I shall be an invoker of Ashavahisht and Aûharmazd also, [that is, let me have such a virtue that it may be possible for me to invoke Aûharmazd and Ashavahisht]; (b) and I shall be an invoker of her also who is the submissive Spendarmad, I pray for excellence, the gift of good thought (Vohuman). (c) (May) the authority of my people also, my disciples, be from him who is powerful, [that is, give them sovereignty from Soshâns], through whose bravery, [that is, through his own resources he is able to do it], the destroyer (draj) is beaten, [that is, I know this, that at that time it is possible to make the destroyer confounded].

5. (a) Speak decided to me, speak clear, where is that reward? how ought one to make (it) one's own which (comes) to me through righteousness when duty and good works are performed by me, the good gift, [that is, the giving of that good reward to me]. (b) Grant me the gift of understanding through good thought (Vohuman), [that is, talk wisdom through excellence], which is mine through the good judgment (hû-vârîh) which is his, [that is, through the excellence of that wisdom it is possible for me to give a reply of good judgment]. (c) Aûharmazd speaks that also which does not exist by means of that which exists, [that is, by means of the Gâtha-lore which exists he says where it does not exist].

6. (a) He is the best who would speak intelligently to me (what is) manifest and clear, [that is, the priest is better than the disciple], (b) the text which is all-progressive, [that is, all creatures by way of the text come back into the possession of Aûharmazd], which when they preserve it with righteousness is working well, (and) one's immortal progress arises therefrom in

1 Assuming that amat has been substituted for mûn, see p. 346, note 2.

the fifty-seven years.1 (c) The dominion of Aûharmazd is so long as good thought (Vohuman) grows in one, [that is, his sovereignty in the body of a man is so long as good thought (Vohuman) is a guest in his body].

7. (a) His promise came first who mingled His glory with the light, who is the Aûharmazd who did this, [that is, the goodness which is His here (in this world) is with Him there (in the other world); this thing has happened to Him so that his Gâtha-lore may return to Him]. (b) His are the creatures, [that is, the proper creatures are His own], who possesses righteousness through wisdom and perfect thinking, [that is, he considers with uprightness and propriety]. (c) Both those (creations) Aûharmazd causes to grow through spirituality, [that is, he will increase spiritual and worldly things], (He) who is also now the Lord for ever.2

8. (a) Thus I thought, O Aûharmazd! regarding Thee, that Vohuman might be the first among Thy offspring, and when I saw Vohuman I thought thus, that (he) was Thy child. (b) Art Thou Vohuman's father? Thou art the father of Vohuman when thou art taken in altogether by my whole eyesight, [that is, Thou art seen by both my eyes], so I thought that Thou art the father of Vohuman. (c) Manifest are the creatures of righteousness, (and) clear, [that is, Thy proper creatures are created]; through deeds in the world Thou art Lord, [that is, they shall form an account with sin and good works].

9. (a) Thine is Spendarmad, [that is, Thine own], with Thee is that which is the fashioner of cattle, wisdom. (b) Through spirituality, O Aûharmazd! a path is given to her by Thee, [that is, the path of that place (the other world) is given to her by Thee]. (c) Whoever is in activity comes, [that is, his duty and good works are performed], whoever is no worker is not allowed by Thee.

10. (a) So both the origin and produce are assigned by Thee to that (one) of those men who is a worker (and) acquirer of wealth, [that is, the source and produce of cattle are given by