Book Title: Sacred Laws of Aryas
Author(s): Gorge Buhler
Publisher: Oxford


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Page 965
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Ixiv
PAHLAVI TEXTS.
The Nasks quoted are the Stadgar (Sls. X, 8), the Bagh (X, 26), the Dâmdâd (X, 22), the Pàgôn (IX, 9), the Ratustâîtîh (X, 29), the Kîdrast (X, 28), the Spend (X, 4), the Nihâdam (X, 3, 22, 23), the Dubâsragéd (X, 13), the Hûspâram (X, 21), and the Sakadům (X, 25), very few of which are mentioned even in the Pahlavi Vendidad. The second treatise mentions only one commentator, Vand-Aüharmazd, but it quotes eight of the Nasks no longer extant; these are the Studgar (Sls. XII, 32), the Dâmdâd (XII, 5, 15), the Spend (XII, 3, 11, 15, 29), the Båg-yasnð (XII, 17), the Nihadam (XII, 15, 16), the Húspåram (XII, 1, 7, 14, 31, XIII, 17), the Sakadam (XII, 2, 10, 12, XIII, 30), and the Hådôkht (XII, 19, 30, XIII, 6, 10).
Of two of these Nasks, the Bagh and Hådokht, a few fragments may still survive (see notes on Sls. X, 26, Haug's Essays, p. 134, B. Yt. III, 25), but those of the latter Nask do not appear to contain the passages quoted in the Shayast là-shầyast. With regard to the rest we only know that the Dâmdâd, Hasparam, and Sakâdum must have been still in existence about A.D. 881, as they are quoted in the writings of Zad-sparam and Mânûskihar, sons of Yadân-Yim, who lived at that time (see pp. xlii, xlvi); and the Nihâdûm and Huspâram are also quoted in the Pahlavi Vendidad. It is true that the Dînkard gives copious information about the contents of all the Nasks, with two or three exceptions ; and the Dînkard seems to have assumed its present form about A. D. 900 (see Bund. XXXIII, 11, notes); but its last editor was evidently merely a compiler of old fragments, so there is no certainty that many of the Nasks actually existed in his time.
Thus far, therefore, the internal evidence seems to prove that the two treatises called Shayast lâ-shầyast, which constitute the first two parts of the present translation, are more than a thousand years old. On the other hand, they cannot be more than three centuries older, because they frequently quote passages from the Pahlavi Vendidad which, as we have seen (p. xlvi, note 1), could not have assumed its present form before the time of Khûsrô Nôshirvân (A.D. 531-579). As they contain no reference to any
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