{"product_id":"pahlavi-texts-pt-1-sbe-vol-5-the-bundahis-bahman-yast-and-shayast-la-shayast","title":"Pahlavi Texts (Set in 5 Vols.)  (SBE Vol. 5, 18, 24, 37 \u0026 47)","description":"\u003ccenter\u003e\u003cb\u003eIntroduction to the First Volume (The Bundhis Bahman Yast and Shayast La-Shayast\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThough we must look to the Avasta for information regarding the main outlines of the Parsi religion it is to Pahlavi writings we must refer for most of the details relating to the traditions ceremonies and customs of this ancient faith which styles itself emphatically the good religion of the Mazdayasnians and calls its laity bahdinian or those of the good religion. In the fragments of the Avesta which still exist we may trace the solid foundations of the religion laid by philosophic bards and lawgivers of old with many mouldering column and massive fragment of the superstructure erected upon them by the ancient pristhod. These are the last remnants of the faith held by Cyrus the anointed of the Lord the righteous one or eagle whom he called from the east and the shepherd who performed his pleasure scattered fragments of the creed professed by Darius in his inscriptions when he attributes his success to the will of auramazda and mouldering ruins of the comparatively pure religion of oriental bar-barism which Alexander and his civilizing greek successors were unable wholly to destroy and replace by their own idolatrous superstitions while in the Pahlavi texts we find much of the medieval edifice built by later Persian priest craft upon the old foundation with a strange mixture of old and new materials and exhibiting the usual symptom of declining powers a strong insistence upon complex form and minute details with little of the freedom of treatment and simplicity of outline characteristic of the ancient bards.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo understand the relationship between these two classes of Parsi sacred writings, it must be observed that the Avesta and Pahiavi of the same scripture taken together, form its Avesta and Zand, terms which are nearly synonymous with ‘revelation and commentary.’ Both words are derived from verbal roots implying ‘ knowledge;’ Avesta being the Pahiavi avistâk, which may most probably be traced to the past participle of a, ‘to,’ + vid, ‘to know,’ with the meaning of ‘what is announced’ or ‘declaration;’ and 4ind, being the Pahlavi form of Av. zainti, must be referred to the root zan, ‘to know,’ with the meaning of’ knowledge, understanding’.’ European scholars, misled probably by Muhammadan writers, have converted :he phrase ‘Avesta and Zand’ into ‘Zend-Avesta,’ and have further identified Zand with the language of the Avesta. This use of the word Zand is, however, quite at variance with the practice of all Parsi writers who have been independent of European influence, as they apply the term Zand only to the Pahlavi translations and explanations of their sacred books, the original text of which they call Avesta. So that when they use the phrase ‘Avesta and Zand’ they mean the whole of any scripture, both the Avesta text and Pahlavi translation and commentary. And the latter, being often their only means of understanding the former, has now become of nearly equal authority with the Avesta itself. It is probable, indeed, that the first Zand was really written in the Avesta language, as we find many traces of such Avesta commentaries interpolated both in the Avesta and Pahlavi texts of the Parsi scriptures ; but this is rather a matter of European inference than of Parsi belief. The later (or Pahlavi) Zand appears also, in many places, to be merely a translation of this earlier (or Avesta) Zand, with additional explanations offered by the Pahlavi translators.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRegarding the sactedness of these Pahlavi translations, in the eyes or the Parsis, there can be no manner of doubt, so far as they cannot be shown to be inconsistent with the original Avesta text. But besides these translations there is another class of Pahlavi religious writings whose authority is more open to dispute. These writings are either translations and Zands of Avesta texts no longer extant or they contain the opinions and decisions of high priests of later times when the Pahlavi Language was on the decline. Such writings would hardly be considered of indisputable authority by any Parsi of the present day unless they coincided with his own preconceived opinions. But for outsiders they have the inestimable value either of supplying numerous details of religious traditions and customs which would be vainly sought for elsewhere or of being contemporary records of the religious ideas of the Parsis in the declining days of their Mazdayasnian faith. It is with a few of such writings this volumes has to deal but before describing them more minutely it will be desirable to give some account of the Pahlavi language in which they are written.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction to the Second Volume (The Dadistani-I Dinik and the Epistles of manu Skihar) Part II\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Pahlavi texts selected for translation in this volume are distinguished from all others by the peculiarity that both the name and station of their author and the time in which he lived are distinctly recorded.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis name Manushikhar son of Yudan Yim is mentioned in each of the headings and colophons to the dadistan I dinik and the three Epistless attributed to him. He is styles simply a erpat or preist in the heading of Eps I and II and aerpat khudai or priestly lordship in that of Ep. III but he is called the rad pontiff or executive high priest of pars and priests in the colophons of Dd. And Ep. II and we learn from Dd. XLV 5 that the farmadar was also the pesupati or leader of the religion the supreme high priest of the mazda worshipping faith.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRegarding his family we learn from Ep. I iii,10, vii, 5 that his father yudan yim son of shahpuhar had been the leader of the religion before him and his own succession to this dignity indicates that he was the eldest surviving son of his father who in his declining years seems to have been assisted by his advice we also learn from the heading of his second epistle that zad sparam was his brother and this is confirmed by the language used in Ep. II vi, I, Ix 6 and by Zad sparam being a son of the same father that he was a younger brother appears from the general tone of authority over him adopted by manuskihar in his epistles. Shortly before these epistles were written zad-sparam appears to have been at Sarakhas in the extreme north east of Khurasan where he probably came in contact with the Tughazghuz and adopted some of their heretical opinions and whence he may have travelled through Nivshhpuhar and Shira on his way to sirkin to take up his appointment as high pries of the south heading II soon after his arrival at sirkan he issued a decree regarding the ceremonies of purification which led to complaints from the people of that place and compelled his brother to interfere by writing epistles threatening him with deprivation of office and the fate of a heretic. That Zad sparam finally submitted so far as not to be deprived of his office appears from his still retaining his position in the south while writing his selection whci must have been compiled at some later period free from the excitement of active and hazardous controversy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe age in which Manuskihar lived in decided by the date attached to his third epistle or public notification to the mazda worshippers of Iran which date is the third month of the year 250 of Yazdakard corresponding to the interval between the 14th June and 13th July A.D. 88 at which time we learn he was an old man but not too old to travel.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis writings therefore represent that state of the Zoroastrain religion a thousand years ago and it may be presumed from the importance and influentialness of his position that his representations can be implicitly relied upon. To detect any differences there many be between the tenents and religious of the present time would require all the learning and experience of a Parsi priest but so far as a European can judge from these writings and his own limited knowledge of existing religious customs among the Parsis the change has been less than in any other form of religion during the same period.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction to the Third Volume (Part III) (Dina-I Mainog-I Khirad Sikand-Gumanik Vigar Sad Dar\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eI. The Dina-I Mainog Khirad\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eThe Pahlavi Phrase Dina-I Manog Khirad opinions of the spirit of wisdom is a name applied to sixty two enquiries or series of enquiries on subjects connected with the religion of the Mazda worshippers made by an anonymous wise man and answered by the spirit of wisdom. But as this name is only found prefixed to a manuscript written in A.D. 1569 in which the first part of the work is missing it is doubtful whether it be the original name of the book or not although it is very suitable to the general character of the work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRegarding the reading of this name here adopted it must be observed that the correct pronunciation of the Pahlavi word mainog spirit is uncertain the traditional reading is madonad which is a possible pronunciation of its letters but is otherwise inexplicable Haug proposed to read mainivad or minavad but in that case the word ought to end with or with nd some of the present Dasturs read minoe but his would be written minoekin Pahlavi the Pazand writers have mainy but this is evidently an imitation of Av. Mainyavo and odes not correspond with the Pahlavi letters. As the word is manu or mino in the Sasamian inscritions and minu in Persian to which words a final letter of the Pahlavi word is not d or e but g a corruption of K, and that we ought to read ming or mainog. At the same time it should be noticed that a very old copy of the Pahlavi Farhang in the library of dastur Jamaspji Minochiharji in Bombay has the word written with an extra medial stroke so that it might be read minavand as required by Haug’s hypothesis although this copy of the Farhang gives mad one dast the traditional reading.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe subjects discussed by the Spirit of wisdom are of a very miscellaneous character and their discussion is evidently intended to furnish an outline of the tenets legends, and morality of the religion with which they deal but it forms by no means a complete or systematic treatise on these subjects and it is remarkably silent with regard to all details of religious rites and ceremonies. Which are only occasionally mentioned. This silence may perhaps be due to the fact that the author was a layman as seems clear from the account he gives of his doubts and acquiries in any incompleteness of the treatise may also be explained by the apparent loss of the latter end of the work as the sixty second reply terminates the extant text of the treatise abruptly and without any trace of peroration.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction to the Fourth Volume (Part IV) (Contents of the Nasks)\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eAttentive readers of the sacred books of the east have had ample opportunities of becoming acquainted with the Zoroastrina scriptures so far as these have been preserved by the Parsis. In vol. Iv, xxiii and xxxi they have translations of all the texts extant in the original language of the Avesta excepting a few fragments which are not yet collected. And in vol. v, xviii and xxiv they have translations of later Pahlavi texts showing how faithfully the old doctrines and legends were handed down by the priests of Sasanian times to their immediate successors. But they will also have noticed that the translators of these texts are well aware of the fact that the texts themselves are mere fragments of the religious writings of the Zoroastrians which owe their preservation to the committed to memory by the priesthood such as the liturgy sacred myths and ceremonial laws. The objects of the present volume is to add to those fragments all the accessible information that can be collected from Iranian sources regarding the contents of the whole Zoroastrian literature in Sasanian times.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt has been long known that this literature was contained in twenty one Nasks or treatises named either from the nature of their content or from their initial words and each having one of the twenty one words of the Ahunavair attached to it as a kind of artificial reminder of their proper order and number while enumerating them. Very brief statements of the contents of each Nask Have also been accessible in manuscripts of the Persian Rivayats such as those translated in pp-419-438 of this volume and the existence of a much longer account of the nasks in the Dinkard was ascertained by Haug who published some extracts from it in 1870 when describing several of the Nasks in the Index to the Pahlavi Pazand Glossary. He was unable to do more on account of the defective state of all modern manuscripts of the Dinkaras in which a large portion of the text of the description of the Nasks in the eighth and ninth books is missing in various places without any hint of the omissions. These defects were owing to the abstraction of 52 folios of this part of the Iranian manuscript of the Dinkard after it was brought to India and before any copy of it had been written and even now two of these folis are still missing as stated in.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction to the Fifth Volume (Part V) (Marvels of Zoroastrainism)\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the summary account of the spend Nask given in the eight book of the Dinkard chapter XIV it is stated in that many marvels owing to Zaratust are published therein just as there are some which collected and selected are noticed by the Dinkard manuscript. This statement evidently refers to the seventh book of the Dinkard which contains the legendary history of zaratust and his religion related as a series of marvels extending form the creation to the resurrection of mankind. A much briefer account of some of the same details occurs at the beginning of the fifth book of the Dinkard and appears to have been adridged from a compilation which was either derived partially from a foreign source or prepared for the use of foreign proselytes. A third compilation of similar legends is found among the selections of zad-sparam. And a careful translation of these three Pahlavi texts constitutes the Marvels of Zoroastrinism contained in this volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs the extent of Dk. VII is about 16,000 Pahlavi words it probably contains about four fifths of the details included in the spend Nask the Pahlavi version of which has been estimated in S.B.E vol. xxxvii to extend to 20,500 words. It says very little about Zaratust conferences with the sacred beings and gives no description of the other world and the way thither but it probably contains many verbatim extracts from other parts of the Pahlavi version of the spend Nask which appear however to have been previously collected in the exposition of the good religion an other MS that the Dinkard which is quoted as an authority in Dk. VII.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis seventh bok commences with a detailed statement of the descent of the glorious ruling dynasty from the primeval man Gayomard through his descendants the Pesdadian and Kayanian rulers to Kai-Vistasp. Among the individuals rarely mentioned elsewhere are the sacred being hadish.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter II begins the legendary history of Zaratust with the descent of his glory from the presence of Auharmazd to the house in which Zaratusts mother was about to be bron and alarmed at her radiance the kavinga and karaps or ruling priests of the district oblighe her father to send her away to another valley where porushashpo resided to whom she was afterwards married and several legends are related in which both the archangels and archdemons are active agents which lead on to the birth of Zaratust thirty years before the end of the ninth miliennium of the universe and his complete genealogy is given.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents to the First volume\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Parsi Scriptures\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Pahlavi Language and Literature\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Bundahis\u003c\/td\u003e\n\u003ctd\u003exxii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Selections of Zad-sparam\u003c\/td\u003e\n\u003ctd\u003exlvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Bahman Yast\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe Shayast la-shayast\u003c\/td\u003e\n\u003ctd\u003elix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eConcluding remarks\u003c\/td\u003e\n\u003ctd\u003elxvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eTranslations\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBundhis\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSelections of Zad Sparam\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBahman Yast\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eShayast la Shayast\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e497\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eErrata\u003c\/td\u003e\n\u003ctd\u003e434\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cb\u003eContents to the Second Volume\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eGeneral Remarks\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Dadistan Dinik\u003c\/td\u003e\n\u003ctd\u003exxii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Epistles of Manuskihar\u003c\/td\u003e\n\u003ctd\u003exxv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Appendix\u003c\/td\u003e\n\u003ctd\u003exxviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbbreviations used in this volume\u003c\/td\u003e\n\u003ctd\u003exxxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eTranslations\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDadistan Dinik\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIntroductory\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eWhy a righteous man is better than all creatures spiritual or worldly\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003ewhy a righteous man is created and how he should act\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eWhy a Righteous man is great\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eHow Temporal distress is to be regarded\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eWhy the Good suffer more than the bad in this world\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eWhy we are created and what we ought to do\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eWhether good works done for the dead differ in effect from those ordered or done by themselves\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eHow Far they differ\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Growth of good works during life\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eWhether the growth of a good work be as commendable as the original good work\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eWhether it eradicates sin equally well\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eWhether one is made responsible for all his sins and good works separately at the last account or only for their balance\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe angels who take account of sin and good works and how sinners are punished\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe Exposure of a corpse does not occasion the final departure of life and is meritorious\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eWhether the soul be aware of or disturbed by the corpse being gnawed\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eReason for the exposure of corpses\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eHow the Corpse and bones are to be disposed of\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eWhether departed souls can see Autharmazd and Aharman\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eWhere the souls of the righteous and wicked go\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe Daiti peak the Kinvad bridge and the wo paths of departed souls\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eWhether the spirits are distressed when a righteous man dies\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eHow the Life departs from the body\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eWhere a righteous soul stays for the first three nights after death and what it does next\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eWhere a wicked soul stays for the first three nights after death and what it does next\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eThe Nature of heaven and its pleasure\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eThe Nature of hell and its punishments\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eWhy ceremonies in honor of srosh are performed for the three days after a death\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eWhy srosh must be reverenced separately from other angels\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eWhy three sacred cakes are consecrated at dawn after the third night from a death\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eHow a righteous soul goes to heaven and what it finds and does there\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eHow a wicked soul goes to hell and what its finds and suffers there\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eThe Position and subdivisions of hell\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eThe two ways from the Daiti peak that of the righteous to heaven and that of the wicked to heel\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eThe Continuance of mankind in the world till the resurrection\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eThe Preparers of the renovation of the universe\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eThe Contest of the good and evil spirits from the creation till the resurrection and the condition of creation after the resurrection\u003c\/td\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eThe Effect of doing more good works than are necessary for attaining to the supreme heaven\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eReasons for wearing the sacred thread girdle\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eOn the sacred shirt and thread girdle grace before and after eating and cleansing the mouth before the after grace\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eThe Sin of apostasy and how to atone for it\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003ethe good works of him who saves others from apostasy\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eThe Distance at which the fire can be addressed tne use of a lamp and the proper order of the propitiatory dedications when consecrating a sacred cake\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eWhether a skillful priest who is employed to perform ceremonies but is not officially the priest of the district should be paid a regular stipend\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eThe Separate duties of priests and disciples\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eWhen a priest can abandon the priesthood to obtain a livelihood\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eWhether a priest who know the Avesta or one who understands the commentary be more entitled to the foremost place at a sacred feast\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eThe Advantage and proper mode of celebrating the ceremonial\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eWhether it be lawful to bur corn and keep it long so as to raise the price for the sake of profit\u003c\/td\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eWhether it be lawful to sell wine to foreigners and infidels\u003c\/td\u003e\n\u003ctd\u003e176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eThe Sin of Drunkeness and what constitutes immoderate drinking\u003c\/td\u003e\n\u003ctd\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eWhether a man who bargains to deliver wheat in a month and takes a deposit is bound to deliver the wheat if its market price has risen enormously\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003ctd\u003eWhether it be lawful to sell cattle to those of a different religion\u003c\/td\u003e\n\u003ctd\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003ctd\u003eWhether a man without a son can give away his property to one daughter on his death bed the laws of inheritance and when an adopted son must be appointed in such a case\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003ctd\u003eWhose duty it is to order the ceremonies after a death\u003c\/td\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003ctd\u003eThe Laws of adoption and family guardianship\u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003ctd\u003eThose who are fit or unfit for adoption\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003ctd\u003eThe Three kinds of adoption\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003ctd\u003eThe Least amount of property that requires the appointment of an adopted son\u003c\/td\u003e\n\u003ctd\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eThe Sin of not appointing an adopted son or of appointing a dishonest one\u003c\/td\u003e\n\u003ctd\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eThe Merit and demerit of family guardianship\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003ctd\u003eThe laws of inheritance\u003c\/td\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003ctd\u003eWhether it be lawful to seize property from foreigners and infidels\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003ctd\u003eThe Origins of gayomard Mashyath and mashyayoth\u003c\/td\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003ctd\u003eThe Origins of next of kin marriage\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003ctd\u003eRegarding the cost of religious rites and whether a priest’s fees can be reduced when others will take less\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003ctd\u003eThe Cause of the rainbow\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003ctd\u003eThe Cause of the phases of the moon\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003ctd\u003eThe Cause of eclipses\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003ctd\u003eThe Causes of river beds\u003c\/td\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003ctd\u003eWhat things happen through destiny and what through exertion\u003c\/td\u003e\n\u003ctd\u003e214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003ctd\u003eThe Seven heinous sinners and the necessity of avoiding him who commits unnatural intercourse\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003ctd\u003eWhether the stench of such intercourse reaches the sky\u003c\/td\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003ctd\u003eWhether that stench disturbs the archangels\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003ctd\u003eWhether the angels raise such a sinner from the dead at the resurrection\u003c\/td\u003e\n\u003ctd\u003e222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003ctd\u003eWhether it be a good work to kill such a sinner\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003ctd\u003eWhy Such intercourse is a henous sin\u003c\/td\u003e\n\u003ctd\u003e224\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003ctd\u003eWhy adultery is heinous and how one can atone for it\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003ctd\u003eThe Sin of not repeating the full grace before drinking (when one is able to do so) and how one can atone for it\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003ctd\u003eRegarding him who does not order ceremonies\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003ctd\u003eAbout the Ceremonies for the living soul\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003ctd\u003eAbout him who pays for ceremonies and him who takes the money without performing them\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003ctd\u003eWhether a priest must undertake all religious rites\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003ctd\u003eWhether gifts to the priesthood for ceremonies can be diminished or increased\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003ctd\u003eThe Advantage of increasing such gifts\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003ctd\u003eThe Harm of diminishing such gifts\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003ctd\u003eWhy it is good to give such gifts\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003ctd\u003eAbout the cost of religious rites in pars\u003c\/td\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003ctd\u003eWhether when a man has once resolved to go into pars with gifts fro the priesthood it be lawful for him to send another man with the gifts\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003ctd\u003eThe Seven immortal rulers in the region of khvantras before the coming of the good religion\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003ctd\u003eThe Nature and material of the sky\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003ctd\u003eThe Course and benefit of the water of Arekdvister\u003c\/td\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003ctd\u003eTirstar’s seizing of water from the ocean to rain to upon the earth and his conflict with apaosh\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eEpistles of Manuskihar\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIntroductory compliments acknowledging receipt of a complaining epistle\u003c\/td\u003e\n\u003ctd\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eDeploring the false opinions in circulation owing to the fiend about the purification ceremonies\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eExcusing any defects in this epistle for various reasons detailed\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eDeprecating the disuse of the Bareshnum ceremony as decreed by his brother such disuse being contrary to scripture and the commentaries\u003c\/td\u003e\n\u003ctd\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eAlluding to the one sided view of the opinions of the commentators adopted by the decree they had sent\u003c\/td\u003e\n\u003ctd\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eDiscussing the different statements of the commentators as to the number of purifiers and washings\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eDiscussing the proper quantities of liquids to be used and the 300 pebbles\u003c\/td\u003e\n\u003ctd\u003e304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eRegarding the stirring up of the bull’s urine when fetid as mentioned in the sakasdum Nask\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eDeciding that the commentary which teaches the most efficient mode of purification is to be followed when there are no special reasons for acting otherwise\u003c\/td\u003e\n\u003ctd\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eReserving other matters for special instructions to the priests but warning them not to obey the decree now denounced\u003c\/td\u003e\n\u003ctd\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eArranging for the enforcement of his decision until he can write further or come himself and concluding with benediction and date\u003c\/td\u003e\n\u003ctd\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eEpistle II to his brother Zad Sparam\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eAcknowledging receipt of a former epistle and announcing the arrival of complaints about his brothers reprehensible decree\u003c\/td\u003e\n\u003ctd\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eDisapproving of the decree and its mode of dealing with the commentaries whose exact agreement is as unlikely as the simultaneous occurrence of several particular conjunctions of the planets\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eExhorting him not to seek for new rules but to adhere strictly to the old customs\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eReasserting his opinions and protesting against the notion that the decree was in accordance with the practice of all the purifiers in Iran\u003c\/td\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eCommenting upon the secrecy with which the decree had been prepared and the evil consequences resulting from it\u003c\/td\u003e\n\u003ctd\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003ePersuadign him to remain steadfast in the faith and threatening him if he should not\u003c\/td\u003e\n\u003ctd\u003e348\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eExplaining that he had previously written to Sirkan and would shortly come there himself but ordering the appointment of proper purifiers\u003c\/td\u003e\n\u003ctd\u003e350\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eMentioning his general epistle to all of the good religion in Irn and describing the evil consequences of continued disobedience including the possibility of his won retreat to foreign lands\u003c\/td\u003e\n\u003ctd\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eGiving further instructions for satisfying the disconnected and opposing the heterodox and concluding with out date\u003c\/td\u003e\n\u003ctd\u003e354\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eEpistle III. To all of the good religion in Iran for bidding the substitution of a fifteen fold washing for the Bareshnum ceremony\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e367-455\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e459\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCorrections\u003c\/td\u003e\n\u003ctd\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cb\u003eContents to the Third Volume\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Dina-I Mainog I Khirad\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Sikand Gumanik Vigar\u003c\/td\u003e\n\u003ctd\u003exxv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Sei Dar\u003c\/td\u003e\n\u003ctd\u003exxxvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbbreviations used in this volume\u003c\/td\u003e\n\u003ctd\u003exlvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eDina – I Mainog-I Khirad\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIntroducing the sage and the spirit of wisdom\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eHow to preserve both body and soul including the fate of the soul after death whether righteous or wicked\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eWhat Liberality and truth gratitude and wisdom mindfulness and contentment are good for\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Nine chief good works divided into seven classes\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Ten happiest lands\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe Ten unhappiest lands\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe four grades of heaven and hell with the neutral region between them and the fate of the souls in each\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eHow Autharmazd created the universe and Aharman corrupted it for 9000 years. The evil influence of the seven planets the good influence of the twelve signs of the zodiac and how far the good and evil can counteract each other.\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe impossibility of going from region to region the substance of the sky and the mingling of the water in the earth\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe impossibility of peace and affection between Aharman and Autharmazd\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eWisdom without goodness and skill without wisdom are useless\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eWorldly treasure is not allotted so truly as spiritual on account of Aharman’s chieftains the seven planets but after death every one is judged according to his own deeds\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThough animals knowledge is instinctive men obtain theirs only by toil because Aharman has concealed the results of good and evil and formed many false religions but the only true one is that taught by Zaratust\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe Best protection friend supporter of fame helper of enjoyment wealth and pleasure\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe poverty and opulence which are good and the characteristics of good and bad government\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eThe Best food grace and fruit. The effects of wine on different tempers and when druck in moderation and in excess also why silk clothing is better for the body and cotton for the soul\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eThe Pleasure that is worse than unhappiness\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eWhy People disregard the changeableness of wordly things death the account of the soul and hell\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eLiving in fear and falsehood is worse than death\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eThe best and worst conversation for kings\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe fate of men who are worldly scoffing idle, malicious lazy, false hearted and arrogant\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eHow far worldly wealth can be acquired through exertion\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eThe Impossibility of contending with destiny\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eProvidence can over rule destiny but rarely does so because of Aharman;s evil doings\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eThe Poorest of the rich and the richest of the poor\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eA Blind mind is worse than a blind eye and an ill informed is worse than an ill tempered man\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eThe Several advantages resulting from the actions of Gayomand, Hoshang, Takhmorup Yimshed, as-I dahak, frasiyak, fredum, maushikhiar, kal kavad, sahm kai-us, siyavakhash, kal khusro kai loharsp and kao vistsp\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eThe most forgiving strongest swiftest happiest and most miserable\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eWhat Must be most regarded and protected\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eThe worst life and most unforeseeing man\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eThe business of the three classes priests warriors and husbandmen\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eThe Business of the fourth class the artisans\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eThe worst ruler chieftain friend, kinsman wife, child and country\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eAharman can hardly disturb a wise and contented man\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eThe Seven kinds of men who are rich and the seven who are poor\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eThe thirty sins\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eThe Thirty three good works\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eWhy worldly happiness is not allotted to the worthy who are accepted in heaven\u003c\/td\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eWhose power is most seemly wisdom most complete disposition most faithful speech most proper goodness least friendship worst mental pleasure least, heart most seemly endurance most approvable and who is not faithful, what should be kept by every one and no one and also in conversation. Who cannot give evidence to whom obedience is due who must be minded and praised what must not be unexpected who is like authoarmasd and who like aharman\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eWhat is coldest warmest brightest darkest fullest emptiest most fruitless without superfluity incapable of deprival cannot be bought satisfies every one and satisfies no one. What Autharmad desires from men and what Aharman does and what is the end in the worldly and spiritual existences\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eThe Mightiest man most dreadful road most perplexing account pleasantest tie most regrettable work and most unprofitable gift\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eThe three kinds of man\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eThe Spiritual armour and weapons requisite of attaining to heaven and escaping from hell\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eThe Arrangement of the sky and earth flow of the water and resting place of the clouds where the winter demon is most predominant and the most undisturbed country\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eHow Aharman deceives whence is his pleasure where he has a foundation whom he haunts and whence is his food\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eAharman considers no injury complete unless he seized the soul\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eWhat is better than all wealth predominant over everything and from which no one can escape\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eThe dwelling of the understanding intellect seed and wisdom in the body\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eThe duties and motions of the stars Tirtar Vanand, Haptok ring the twelve signs of the zodiac and the rest the sun and the moon\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eThe Opulent person who is fortunate and the reverse\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eWhy a bad man sometimes succeeds and a good one fails\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eHow the ceremonies and religion should be considered and what is requisite for the renunciation of sin\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003ctd\u003eHow the Homage and glorifying of the sacred beings are to be performed\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003ctd\u003eWhy an ignorant man will not learn\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003ctd\u003eWhy an ill natured man is no friend of the good nor an untalented man of the talented\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003ctd\u003eThe Uses of mountains and rivers\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003ctd\u003eThe Many advantages and uses of wisdom\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003ctd\u003eThough an ignorant king is esteemed by man a wise poor man is more esteemed by the angels\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003ctd\u003eThe vices of the four classes priest, warriors husband men and artisans\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eThe Man conversant with good and evil\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eRegarding Kangdes the enclosure formed by yim the body of sahm the abode of srosh the three legged ass the Hom tree gopataoshab the kar fish the griffon bird and kinamos\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003ctd\u003eThe Best good work which requires no trouble\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSikand-Gumanik Vigar\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIntroducing the subject and the author\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eWhy Aharman advanced towards the light through of a different nature\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eWhy Autharmazd did not use his omnipotence to repel Aharman\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eHow the Stars came to be distributors both of the good produced by Autharmazd and of the evil produced by Aharman\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eProof of the existence of a creator derived from the evident design in the creation\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eFurther proofs of a similar description\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eProof of the existence of an injurer from the provision made against him\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eProofs of the same from the existence of evil\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eProof of the existence of the opponent before the creation and of his appearance afterwards\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThose who believe in the unity of creation also believe in a corrupting influence which is really another being\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe Inconsistency of those who trace both good and evil to a sacred being whose attributes are incompatible with the latter with references to various scriptures\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eOther inconsistencies in the assertions of various sects regarding the sacred being\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eCriticism of the Jewish account of the creation of the universe and the fall of man as given in the old testament\u003c\/td\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eOther Statement of the Old testament and Jewish tradition regarding the sacred being that tare inconsistent with his attributes\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eCriticism of many statements of the Christian scriptures showing their inconsistency and that some of them also admit the existence of a separate originator of evil\u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eCriticism of some of the doctrines of the manichaens\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSar Dar\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e253-363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cb\u003eContents to the Fourth volume\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003exxix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbbreviations used in this volume\u003c\/td\u003e\n\u003ctd\u003exlix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eContents of the Nasks\u003cbr\u003eDinkard, Book VIII\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eClassification names and divisions of the Nasks\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSudkar Nask\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eVarstmansar Nask\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eBako Nask\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eDamdad Nask\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eNadar Nask\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003ePagag Nask\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eRado Dad Aitag Nask\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eBaris Nask\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eKaskisroo Nask\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eVistasp Sasto Nask\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eVastag Nask\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eKitradad\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eSpend Nask\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eBakan Yast Nask\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003ePatkar Radistan Section of the Nikadum Nask\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eZatamistan Section of the same\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eReshistan Section of the same\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eHamemalistan Section of the same\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eFifth Section of the same\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eFirst Section of the Ganaba sar-nigad Nask\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eSecond Section of the same is miscellaneous\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003ePasus haurvastan section of the same\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eStoristan Section of the same\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eArgistan Section of the same\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eAratestaristan section of the same\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eA Miscellaneous Section of the same\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eAerpatistan section of the Husparam Nask\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eNirangistan section of the same\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eGoharikistan section of the same\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eA Miscellaneous section of the same\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eAnother Section of the same\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eAnother Section of the same\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eA Miscellaneous section of the same\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eAnother Section of the same\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eAnother Section of the same\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eAnother Section of the same\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eOne of the first 30 Section of the Sakadum Nask\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eHakidakanistan section of the same\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eZiyanaksitan Section of the same\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eVakhishistan one of the last 22 section of the same\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eVaristan Section of the same\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eA Miscellaneous Section of the same\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eHadokht Nask\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eStod Yart Nask\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eDinkard, Book IX\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIntroductory\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSudkar Nask Fargard\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 2\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSame fargard 3\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 4\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 5\u003c\/td\u003e\n\u003ctd\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 6\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 7\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 8\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 9\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 10\u003c\/td\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 11\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 12\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 13\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 14\u003c\/td\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 15\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 16\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 17\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 18\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 19\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 20\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 21\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 22\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 23\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 2\u003c\/td\u003e\n\u003ctd\u003e231\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 3\u003c\/td\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 4\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 5\u003c\/td\u003e\n\u003ctd\u003e234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 6\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 7\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 8\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 9\u003c\/td\u003e\n\u003ctd\u003e252\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 10\u003c\/td\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 11\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 12\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 13\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 14\u003c\/td\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 15\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 16\u003c\/td\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 17\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 18\u003c\/td\u003e\n\u003ctd\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 19\u003c\/td\u003e\n\u003ctd\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 20\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 21\u003c\/td\u003e\n\u003ctd\u003e294\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 22\u003c\/td\u003e\n\u003ctd\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 23\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eBako Nask Fargard 1\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 2\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 3\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 4\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 5\u003c\/td\u003e\n\u003ctd\u003e318\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 6\u003c\/td\u003e\n\u003ctd\u003e322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 7\u003c\/td\u003e\n\u003ctd\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 8\u003c\/td\u003e\n\u003ctd\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 9\u003c\/td\u003e\n\u003ctd\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 10\u003c\/td\u003e\n\u003ctd\u003e345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 11\u003c\/td\u003e\n\u003ctd\u003e348\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 12\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 13\u003c\/td\u003e\n\u003ctd\u003e360\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 14\u003c\/td\u003e\n\u003ctd\u003e364\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 15\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 16\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 17\u003c\/td\u003e\n\u003ctd\u003e371\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 18\u003c\/td\u003e\n\u003ctd\u003e373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 19\u003c\/td\u003e\n\u003ctd\u003e376\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 20\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 21\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 22\u003c\/td\u003e\n\u003ctd\u003e383\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003ctd\u003eA Selection from the whole Yast referring to the developer\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDatails of the nasks from other sources\u003c\/td\u003e\n\u003ctd\u003e399\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom the Selection of Zad Sparam\u003c\/td\u003e\n\u003ctd\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom the Dinkard Book III\u003c\/td\u003e\n\u003ctd\u003e406\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom the Book IV\u003c\/td\u003e\n\u003ctd\u003e410\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom Rivayat of Bahman Pungyah\u003c\/td\u003e\n\u003ctd\u003e418\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom Rivayat of Kamah Bahrah\u003c\/td\u003e\n\u003ctd\u003e419\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom Rivayat of Nareman Hoshang\u003c\/td\u003e\n\u003ctd\u003e428\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom Rivayat of Barzu Qiyamu-d-din\u003c\/td\u003e\n\u003ctd\u003e433\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom Din Vigirgard\u003c\/td\u003e\n\u003ctd\u003e438\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eNask Fragments that are still extant\u003c\/td\u003e\n\u003ctd\u003e449\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e489\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eErrata\u003c\/td\u003e\n\u003ctd\u003e501\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cb\u003eContents to the Fifth volume\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbbreviations used in this volume\u003c\/td\u003e\n\u003ctd\u003exlviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eMarvels of Zoroastrainism\u003cbr\u003eDinkard Book VII\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eDescent of the glorious destiny\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eParentage of Zaraturst\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eHis Birth Childhood and youth till his conference\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eHis Missions to the Karaps and vistasp conversion\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eEvents in the last thirty five years of his life\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eFurther events till the death of vistasp\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eFurther events till end of Sasanian monarchy\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eFurther events till end of Zaraturst’s millennium\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eAushedas millennium\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eAushedas man’s millennium\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eSoshans and the renovation\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eDinkard Book V\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eKai Loharasp at Jerusalem and descent of the religion\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eParentage birth and life of Zaratust future apostels\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eEvents after vistasp;s conversion and in later times\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eDescent of the Iranians the tribe having a gyemara\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSelections of Zad Sparam\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eTwo Old Legends of Spendarmad and of the Hero Stro\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eParentage of Zaratust\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eDempons try to injure him before and at his birth\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eFive Karap Brother opposed to Zaratust and his four brothers\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eOne Karap tries to kill zaratust five times\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eAnother Foretells his glorious destiny\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eHis Father disagrees with him\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eAnd he disagrees with his father and the chief karap\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eLegends indicative of his good disposition\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eHis going to confer with authoramzd\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eHis Conferences with the archangels\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eDates of conversion births and deaths\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eFive Dispositions of priests and ten admonitions\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"F. Max Muller","offers":[{"title":"Default Title","offer_id":42981169561738,"sku":"","price":3750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Pahlavi_Texts_Set_in_5_Vols._SBE_Vol._5_18_24_37_47.png?v=1774606290","url":"https:\/\/www.motilalbanarsidass.com\/products\/pahlavi-texts-pt-1-sbe-vol-5-the-bundahis-bahman-yast-and-shayast-la-shayast","provider":"Motilal Banarsidass","version":"1.0","type":"link"}