Pahlavi Texts, Part IV: Contents of the Nasks — SBE Vol. 37 (trans. E. W. West, 1892)
English·1879–1910·trans. E. W. West·370 passages
The text · part 17 of 18
Dk. VIII, Chap. X X1X, 2, refers to a passage which may have contained the statement thus mentioned in Sls. XII, 1 :-—‘ Of the merit of a threefold consecration of the sacred cake the high-priests Lave specially taught in the Hdspdaram that z¢ zs as much as that of a lesser form of worship.’
Dk. VIII, Chap. X X1X, 8, refers to the passage which probably contained the statement thus quoted in Sls. XII, 31 :—‘ Of the ceremonies which go to the bridge as sz it says this in the Hdsp4ram, that they are the non-celebration of the rites of the season-festivals, the Rapitvin, the three nights after a death, the days of the guardian spirits, and the sun and moon.’
Dk. VIII, Chap. XXXII, 1, refers to the passage which must have contained the statement thus mentioned in Sls. XIII, 17:—‘ The six hot ordealsp. 478 which, in the Hdsp4ram, are effected by Zathray4im athraidm?’
Dk. VIII, Chap. X X XIII, 4, refers to the passage which must have contained the statement thus mentioned in Pahl. Vend. XV, 67:—‘ What is as to the sick dog 7m the Hasp4ram is, “when several doors are together, z¢ zs just zf the nourishment a each one ée only for three nights, and then, when opulence is manifest, the delivery de unto that opulent one, and when not, the delivery de unto him who zs good.”’
Dk. VIII, Chap. XX XV, 2, probably refers to the passage which contained the statement thus mentioned in Sls. XII, 7:—‘In the twentieth? of the Hfsparam it is shown ¢/a¢ over the soul of him who works in the dark ¢here zs more predominance of the evil spirit.’
Dk. VIII, Chap. XXXVI, 7, or 13, probably refers to the passage thus mentioned in Dd. LXI, 3: —‘ Nearer details of the family guardianship which is proper azd which is not proper for an adopted son’s duty, of the child of the good religion with whose business z¢ is connected, and of the fathers for whom a family guardian is to be appointed, are zx the recital of five fargards* of the Hdsparam.’
Dk. VIII, Chap. X X XVI, 8-12, probably refers to the passage which contained the statement thus quoted in Sls. X, 21, XII, 14:—' In the fourteenth *
' This corrupt Avesta means probably ‘ fourfold fire.’
* The first section mentioned of these twenty is that described in Chap. XXXII.
® See Dk. VIII, Chap. XXXVI, 1 n.
‘ That is, in one of the last fourteen sections of the Nask. If it were not for this number, and the fact that the passage is understood to apply to the children of a concubine, it might be connected with Chap. XXXIV, 4, 5.
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of the Hisp4ram Nask the high-priests Aave taught thus: “ My son is suitable even as thy son, du¢ my daughter is not suitable even as thy daughter.”’
No allusion has been noticed in Dk. VIII, Chaps. XXVITI-XXXVII, to the two passages in Pahl. Vend. IV, 35, V, 73, referring to this Nask, which have been already quoted as also referring to Nask XV.
XVIII. SaxApdm Nasx}.
VIII, Chaps. XXVITI-XXXVII, to the two passages in Pahl. Vend. IV, 35, V, 73, referring to this Nask, which have been already quoted as also referring to Nask XV.
XVIII. SaxApdm Nasx}.
Dk. VIII, Chap. XX XVIII, 1, 2, refer to passages, one of which may possibly have contained the statement thus quoted in Sls. XII, 2:—‘ It says in the Sakaédim that no one of them, that is an inattentive man who has no high-priest, attains to the best existence, not though his recitation should be so much that it has made his duty and good works as much as the verdure of the plants when it shoots forth in spring, the verdure which is given abundantly by Adhavmazd.’
Dk. VIII, Chap. XX XVIII, 3, refers to a passage which is thus quoted in Sls. X, 25:—‘When an action or an opinion comes forward, and oxe does not know whether z¢ de a sin or a good work, when possible z¢ is to be abandoned amd not carried out by him, as it says in the Sak4@dm that Zaratdst has not provided about anything whatever as regards everything, but three times z¢ has been done by Zaratdst about this duty, that is, so that the Avesta
? The very long account of this Nask, in Dk. VIII, contains 4,129 Pahlavi words, from which the extent of its original text may be estimated (in the same way as in the case of Nask XVII) at about 53,coo Avesta and 476,600 Pahlavi words.
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and Zand, when made quite easy by amy one, are for recitation, but are not to be mumbled, for, in mumbling, the portions of the Ahunavair are more chattering.’
Dk. VIII, Chap. XX XVIII, 6, refers to the passage thus mentioned in Sls. XII, 12 :—‘ Where a child is born, duveng three days, for protection from demons, wizards, and witches, a fire is to be made at night until day4gé, and is to be maintained there by day, and pure incense is to be put upon it, as is revealed in the thirtieth? of the Sakaddm.’
Dk. VIII, Chaps. XX XVIII, 13, XLI, 19, refer to passages which seem both to be partially quoted in Farh. Oim, p, 38, Il. 4-10, thus :—‘ The period is eagerly proclaimed in another place, as it says in the Sak4dfim thus :—“ Thripithwé6 zi asti 4tars Ahurahé Mazdau hama, bipithwé aiwi-gamé, atha naré ashavané :—For thrice-supplied is the fire of Adhaymazd zz summer ?, twice in winter; so is the righteous man. (Whoever has become a depriver of food (atapd4d) four mes, which are successive, should be in doubtfulness as to unrestricted (aband) maintenance visithrem4id: without any publicity; as much as 7¢ zs possible to see deing the original minimum of any other).”’
Dk. VIII, Chap. XXXVIII, 33, refers to the passage which contained the statements thus quoted in Ep. I, viii, 1, 7;—‘/¢ zs declared in the Sakaddm, that the consecrated bull’s urine, when it becomes
' That is, in one of the first thirty sections (see Dk. VIII, Chap. XXXVIII, 1).
VIII, Chap. XXXVIII, 33, refers to the passage which contained the statements thus quoted in Ep. I, viii, 1, 7;—‘/¢ zs declared in the Sakaddm, that the consecrated bull’s urine, when it becomes
' That is, in one of the first thirty sections (see Dk. VIII, Chap. XXXVIII, 1).
? Both Kzo and MH6 have amat, ‘ though,’ instead of pavan hamin. This first sentence corresponds with part of Chap. XLI, 19, and the following sentence with part of Chap. XXXVIII, 13.
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fetid, is to be stirred up', avd they should not carry z¢ forth so to the fire, so that the stench extends to the fire; because, if that stench extends to the fire, on account of the moisture avd through carrying bodily refuse over and forth to the fire, it overwhelms it. And that which the Sak4a@im as declared is, specially, that one of the high-priests 4as individually said: “That stench is mentioned with reference to the occaszon when a stench reaches it of a different kind from that which exists naturally in it.”’
Dk. VIII, Chap. XLIII, 33, refers to the passage which contained the statements thus mentioned in Sls. XII, 10, XIII, 30:—‘In the twenty-two? sections of the Sakédim grievous things are shown about those who do not make offerings unto the sacred beings.’ And, again, ‘while those nineteen (stanzas of Yas. XLV) are our offering, which it says in the Sakédim should be my own, the strength and power of the sacred beings shall become more considerable, and the destroyer more perishable.’
XIX. VenptpAp Nask *.
The whole of this Nask (as described in Dk. VIII, Chap. XLIV) is still extant, and is considered by the writers of the Persian Rivayats to be a complete work. Its fragmentary character, which is obvious enough to European scholars, must, therefore, be
! This statement is again mentioned in § 6.
* The Jasf twenty-two (see Dk. VIII, Chap. XLI, 1).
* The extent of this Nask appears to be the same now as it was in Sasanian times, and may be estimated at about 23,000 Avesta and 48,000 Pahlavi words. The moderately long account of it in Dk. VIII, contains 1,272 Pahlavi words.
[37] 1ip. 482 attributed, in all probability, to losses it sustained before the revival of Mazda-worship by the Sasanian dynasty. It is remarkable that the compiler of the account in the Dinkavd makes no allusion to the twelfth fargard of the Vendidad, which is also omitted in all old MSS. of the Vendid4d with Pahlavi that have been examined, although the copyists appear to have been aware of the existence of a twelfth fargard.
XX. HAndé6xut Nask}.
of the Vendid4d with Pahlavi that have been examined, although the copyists appear to have been aware of the existence of a twelfth fargard.
XX. HAndé6xut Nask}.
It is doubtful how much of this Nask is still extant. Traditionally, the two fragments published by Westergaard as Yt. XXI, XXII (excepting XXII, 37-42), and by Haug as Hn. I, I, III, are said to belong to this Nask; but no allusion to Hn. II, III can be found in the account given in Dk. VIII, Chap. XLV, and Hn. I can be traced in that account only by assuming that the Ahunavair is therein mentioned (in § 1) instead of its accompanying Ashem-voh{, as it appears to be in Hn. I, 4. In Yt. XI we also appear to have a form of the Srésh Yast derived from the H&dékht Nask, or used in the liturgy when that Nask was recited, and this Yast likewise refers (in § 3) to the Ahunavair in similar terms to those used in Hn. I, 4.
Dk. VIII, Chap. XLV, 1, refers to the passage which contained the statement about the Ahunavair already mentioned and also thus quoted in Sls.
1 The short account of this Nask, in Dk. VIII, contains 295 Pahlavi words which, according to the proportions adopted in the case of Nask XIII, would represent about 8,400 Avesta and 17,400 Pahlavi words of original text.
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XII, 19:—‘It says in the H4adékht that of the sayings which are spoken out the Ahunavair is that which ts most triumphant.’
Dk. VIII, Chap. XLV, 4, refers to the passage which probably contained the statements thus quoted in the Afrin-i Gahanb4r, 14-19 (Sp.), concerning the righteous gifts to be given away, for the sake of the soul, at each of the six season-festivals :—‘ There is an Avesta witness manifest in the Hadékht from the passage (2m the case of the Maidhyé-zaremaya Jestival) ; “ Hazangrem maéshinim daénunam paitiputhranaim naram ashaonam ashaya vanghuya uruné para-daithy4d, aévahé hatam 4inm4nahé yad@ ashahé vahistahé.”’ During the other five festivals the gifts, instead of ewes, are to be cows, mares, camels, and all kinds of herds and seeds, respectively, as appears from the corresponding passages. All six passages, mingled with further Avesta text, occur in several MSS. of the Afring4n-i Gahanbar (see the earlier part of each section of Af. Gah. 7-12, ed. Geldner).
Dk. VIII, Chap. XLV, 9, probably refers to the passage which contained the statement thus quoted in Sd. XL, 4:—‘ In the commentary of the H4d@ékht it says:—‘ M4 4z4raydis, Zarathustra! m4 Pourushaspem, m4 Dughdhovam!, m4 aéthrapaitis :—It is not desirable that thou, O Zaratist! shouldst distress ¢4y father, ov mother, ov priest.”’
Dk. VIII, Chap. XLV, 10, may possibly refer to
' The orthography of these three Avesta names has been amended in accordance with the Persian version accompanying them, but all the four MSS. consulted have the first two in the genitive, and one MS. uses a masculine genitive form also for the third name.
1i2
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consulted have the first two in the genitive, and one MS. uses a masculine genitive form also for the third name.
1i2p. 484 the passage which contained a statement that is often partially quoted in Pahlavi colophons, and the Avesta text of which constitutes Yas. LX XII, 11 (Gld.); the first part of the statement, with a translation of its Pahlavi version, is here quoted from Mit76-ép4n’s colophon to a volume of miscellaneous Pahlavi texts, usually called the Vistasp-shdhnamak from the subject of its first text, and written A.D. 1322, in which the writer mentions the source from which he quotes; and the second part is taken from the same writer's colophon to the Yasna MS. Ks, written thirteen months later, which is the only known authority for this part of the text:—‘In one passage of the HAddkht z¢ is declared that Atthaymazd spoke to Zaratdst thus :—“ Aévé pantau y6 ashahé vispé anyaésham apaztim :—one only is the way of righteousness, all those are no ways :— angrahé mainyeus nasistim! daénim daévayasnanam paragitim mashyanam * frakereittm :—which the evil spirit of the heretical demon-worshippers, the wizard, has forced on to mankind.”’
Dk. VIII, Chap. XLV, 13, must refer to the passage which contained the statement thus mentioned in Sls. XIII, 10:—‘ The fifteen stanzas of Y4-shyaothan4? are for this reason, because it is given for the destruction of those fifteen fiends who are declared in the medical part of the HAd6kht.’
No allusion to the following seven passages, quoted from this Nask, has been noticed in Dk. VIII, Chap. XLV :—
In Sls. XII, 30, it is stated that ‘in the HAddkht
1 Only the first and last letters of this word are clearly legible. * The first syllable is illegible. 5 Yas. XXXIV.
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it says that a woman who shall be reverent is to be considered as much as she who is suitable.’
In Sls. XIII, 6, it is said that ‘the twenty-two stanzas of T4-ve-urvdt4! are the twenty-two judgments of which it speaks in the H4dékht thus: “Anaomé mananghé daya vispai kva, kva paré ?— Lodging in the judge, that while Ze as twenty-two judgments he may de more just.”’
In Sd. XXII, 3, 4, it is stated that ‘in the commentary of the Hadékht it says, that every one who performs intercession, and extracts anything from a person on their account, and conveys z¢ to them is as much without dishonesty towards them, as he who may have given to them out of his own property. And 2 the spiritual exzstence they take account of that profit for him, and just as they make out the account of the good work of that person who may have given z¢, even so much is his good work.’
In Vig. p. 12, it is said, with reference to Aharman, ‘that he is a creature of Afhaymazd is manifest from the Avesta of the HAddédkht: “ Data, Ahura spezta! Mazdau.”’
p. 12, it is said, with reference to Aharman, ‘that he is a creature of Afhaymazd is manifest from the Avesta of the HAddédkht: “ Data, Ahura spezta! Mazdau.”’
In Vig. pp. 23-25, it is said that, ‘if any one passes away from the badily existence, as much of his wealth comes to his son, wife, and daughter as is declared by the Avesta of the Haddkht?:—“Aad yézi avi hé anguhé astvaimti, Spitama Zarathustra!— So if in that bodily existence, O Spitaman Zaratdst! —naram vA nairindm v4 para-irithy4d,—of males or
? Yas. XXXI.
* It is perhaps necessary to repeat that no attempt is made to correct the Avesta orthography, except in the case of a few obvious misprints,p. 486 females one expires,—vad aétaésham yaunghuyanam avaretanim maéthananaméa vastranam paiti-raékyad, —however much of their wealth and things, houses and clothing he abandons (that is, he leaves such in this world)—avatha hé 4vat6 puthrem anghad, aévébaghem haga avaretanam nisrinuyad ; dad yézi hvim ndirika bavaiti, aévé-baghem paiti-nidadhaiti; yézi dughdhram heati, naémem baghem fragasad :—in such a case, should there be a son of his, himself, one delivers up ¢o 47m one share of the property; if the wife herself (that is, his privileged wife) exists, one gives up Zo her one share in it; if there are daughters, a half-share comes on to each of them.— Aad yézifa hé naré irista hva hizva ukhdhem va4- &em nazdaska nard danghrem paiti-dyaéti, vispanadm vakim ukhdhanaméa avi yam astvaitim gaéthim harethrem frabar4d;—So also, if that dead man gives over a verbal statement by his own tongue fo the nearest wise man (that is, speaks his own will), all his words and statements, when in control of kis bodily existence, ove carries out (that is, one shall confer authority on his words);—yézi ndid harethrem baraiti andperetha haéa syaothana :—if one shall not confer the authority, he becomes an unpardonable s¢zner (owing to doing this deed ; that is, the person who, when ¢here is a will, does not carry it out)—Avad yad hé naré6 irista aputhrdi anghad, upa hé puthrem fradadhdd, Spitama Zarathustra! yahmad haga puthré haom urvanem Kinvad peretim vidharyad:—So when that dead man is without a son (that is, there is no son of his), one gives forth the share over to the son, O Spitaman Zaratist! by whom, as a son (that is, an adopted son), they pass on ¢he man’s own soul from that
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Kinvad bridge (that is, it departs 4y the passage of the bridge).”’
In Vig. p. 83, it is said that ‘hair from an ox or a horse is suitable, as z¢ is declared by the HAdékht: “Geus va aspahé va varesa.”’
p. 83, it is said that ‘hair from an ox or a horse is suitable, as z¢ is declared by the HAdékht: “Geus va aspahé va varesa.”’
In Vig. pp. 144, 145, it is said, with reference to announcing the name of the deceased during the celebration of the Srésh Yast after a death, that ‘tt zs declared by the Avesta of the HAdékht :— “Yézi naré mazdayasné haga gaéthdbyé parairithyéiti, dad hé nama hadha pit6 frageurvayad; yézi nairika para-irithyéiti, 4ad@ yad hé nadma hadha pathanéd uzgeurvaydd, Spitama Zarathustra! aétem vagem nt amtare mazdayasnandm frasastayAa :— If a man who is a Mazda-worshipper passes away from the worldly exzstence, in such a case one holds out his name with ¢hat of his father; and if z¢ de a woman who passes away, in such @ case one upholds whatever is her name with ¢hat of her husband, O Spitam4n Zaratdst! ome shall further bless this statement (that is, z¢s deeng reverenced is important) among the Mazda-worshippers, (do thou proclaim and further bless this statement).”’ ~
XXI. Stép-vast Nask}.
It has been already shown, in Dk. VIII, Chap. XLVI, rn, that the whole of this Nask is probably still extant in the Yasna and Vispérad. About half of the present Yasna appears to consist of five-sixths of this Stéd-yast, to which have been added three
' The actual extent of those portions of the Yasna and Vispérad which appear to have constituted this Nask, may be estimated at about 12,500 Avesta and 22,400 Pahlavi words.
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fargards of the Baké (Nask III), with the Hém and Srésh Yasts, extracted probably from the Bakanyast (Nask XIV), and the greater part of the Atas and Abaén Nydyises; the whole collection being provided with an introductory and concluding ritual, compiled from other sources, to form the complete ceremonial liturgy of the present Yasna.
There appears to be no sufficient evidence, either internal or external, for ascribing this collection of the liturgy to so late a date as the end of the ninth century, when the compilation of the Dinkard was completed. It is therefore safer, for the present, to assume that the Stéa-yast existed for a long period as a separate Nask (the form described by the Dinkavd), even after the greater part of its text had been incorporated with others to form the collected liturgy now known as the Yasna.
Besides the fragments which are specially attributed to particular Nasks, there are also a few writings which closely resemble the Nasks, or their fragments, in general character, but which can hardly be traced to their actual source by means of the accounts given in the Dinkard. Thus, the Aogemadaééa might perhaps be supposed to have been extracted from the Baris (see Dk. VIII, Chap. IX, 18), if it did not contain a few Avesta quotations from the Yasna, Vendid4d, and Yasts. While the quotations from the Ashem-staota, given in Vig. pp. 89, 90, 125-129, 177, 178, are difficult to trace, owing to the name of their source.
INDEX.
OBSERVATIONS.
VIII, Chap. IX, 18), if it did not contain a few Avesta quotations from the Yasna, Vendid4d, and Yasts. While the quotations from the Ashem-staota, given in Vig. pp. 89, 90, 125-129, 177, 178, are difficult to trace, owing to the name of their source.
INDEX.
OBSERVATIONS.
The references are to the pages of the introduction and extant fragments, and to the books, chapters, and sections of the translations; the chapters being denoted by the larger ciphers, The letters ch. stand for chapter, com. for commentator, Dk. for Dinkard, Dv. for Din-vigirgard, Fr. for Fragments, Int. for Introduction, lun. man. for lunar mansion, m. for mountain, meas. for measure, n for foot-note, Riv. for Rivayat, and Zs. for Selections of Zadsparam.
P. 89, Il. 9, 10, for ‘the Iranian nationality (Airih)’ read ‘subjection (hérih)’
P. 186, I]. 19, 20, for ‘ preparation’ read ‘ bespattering ’
In several places it would be better to read 4mfik3, ‘ teaching,’ instead of ham6-kun, ‘every kind (or mode),’ so as to obtain the following amended passages :—
9, 10, for ‘the Iranian nationality (Airih)’ read ‘subjection (hérih)’
P. 186, I]. 19, 20, for ‘ preparation’ read ‘ bespattering ’
In several places it would be better to read 4mfik3, ‘ teaching,’ instead of ham6-kun, ‘every kind (or mode),’ so as to obtain the following amended passages :—
P. 23, ll. 14-16. Then the exalting chanted teaching of AGharmazd for Zaratfist is called, &c.
P. 24, 1. 1, the teaching for Kai-Vistasp; &c.
P. 114, Il. 15-18, the meritoriousness in the guardianship and teaching dy the keepers of those flocks; the happy effect of the flock and that of the keeper’s teaching ; &c.
» ll. 23-28, that of the disciple through the teaching by the priestly instructor ; the teaching of the priestly instructor for the pupil, and the happy effect of the priestly instructor’s teaching in similar matters.
P. 119, ll. 2-5, the want of eminence of any one through a teaching that is an offence to others, which is owing to his closed doors and evil eminence in teaching ; &c.
Professor Darmesteter has suggested the following correction :—
P. 26, Il. 22, 23, for ‘based upon the traditional early law (vasarid pésdidd)’ read ‘dependent upon Viégeréd the Pésdadian ;’ [who was the twin brother of Héshing; see Sachau’s Albitfini’s Chronology of Ancient Nations, pp. 206, 211].
TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SACRED Books oF THE East.
7 Spiritus asper........) bh few-e]----] B w(whr)) # ‘ 8, Ilenis......... es rs or es irra \ 9 , asperfaucalis....| ‘h J. e-]ee.e} eee] eee] ees rd 10 ,, ~+lenisfaucalis ..../ “h fees] e cei eee} eoewe lees & ce
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REPORT presented to the ACADEMIN DHS INSCRIPTIONS, May 11, 1883, by M. ERNEST RENAN.
‘M. Renan présente trois nouveaux volumes de la grande collection des ‘‘ Livres sacrés de l’Orient” (Sacred Books of the East), que dirige 4 Oxford, avec une si vaste érndition et une critique si sfire, le savant associé de l’Académie des Inscriptions, M. Max Miiller.... La premiére série de ce beau recueil, composée de 24 volumes, est presque achevée. M. Max Miiller se propose d’en publier une seconde, dont l'intérét historique et religienx ne sera pas moindre. M. Max Miller a su se procurer la collaboration des savans les plus éminens d’Europe et d’Asie. L’Université d’Oxford, que cette grande publication honore au plus haut egré, doit tenir 4 continuer dans les plus larges proportions une ceuvre aussi philosophiqnement congue que savamment exécutée.’