________________
xxxvi
VENDIDÂD.
We know nothing of the Natar, of which the Dinkart has no analysis.
The Gåh and Sîrôza may be derived from the Påg ag that treats of the Gåhânbars and of the relations between the liturgy and the divisions of time.
The Rat-dat-itag treats of the arrangement of the sacrifice. It is represented by two fragments ?
The Baris is of an ethical character ; the Kaskisrav teaches how to prevent the sacrifice being ill-managed and turning to the benefit of the demons. No fragment has been referred to either of these two Nasks with any certainty
The Viståsp-såst, or 'the Introduction of Vistâsp,' treated of the conversion of Viståsp by Zoroaster and of his wars against Argåsp. It is represented by the Viståsp Yast (Yt. XXIV) and the Åfrin Paighambar Zartast (Yt. XXIII). It is one of the sources of the Zardust Nama.
$ 6. From this rapid review we may draw the following conclusions :
(1) Out of the twenty-one Nasks of the Sassanian Avesta, we possess two in their entirety (the Vendidad and the Stôt Yast) and the most important part of a third (the Bakan Yast).
(2) We have a considerable part of four Nasks: the Bak, the Hâdhokht, the Viståsp-sast, and the Husparam; and several fragments of most of the others.
(3) We know indirectly, through the medium of Pahlavi translations or compilations, the contents of many Nasks of which we have few or no remnants in their original language: the Dåmdat, the Vistasp-såst, the Kitradât, and the Spand. In short we possess specimens, more or less considerable, of fifteen Nasks, and the complete text of the two Nasks which were considered all-important. For the Vendîdad, being the book of purification; was to the priest the chief of the legal Nasks, and this is most
Tahmuras' Fragm. LVIII; Fragm. to VI. VII, 43. • The quotations in the Pahlavi Nirangistân may be referred to the Kaskisrav.
Digitized by
Digitized by Google
