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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1256 FRAGMENTS OF THE NASKS. 37. thwim khratus (?) 38. Which, recited to Mazda, protects the end’. 39 (p. 38). The fire of Ahura Mazda receives food three times in summer, twice in winter ?; thus does the fire of the faithful man °, 40 (p. 39). Fifteen sheep, their hind-feet. 41 (p. 40). Anywhere in this world.—Whosoever in the bodily world.—Whatsoever of the world of the good principle. 42 (p. 41). &vaiti aétshaya (K’. aétashaya). 43. As much as twelve steps amtare thwdm (?) 44. Twice a Dakhsmaiti is a Yugyasti ¢. Twice as much as a HAthra is a Taéfara °. 45 (p. 42). From the coming of the light*... 46 (p. 43). The longest day is the day of twelve H4thras 7. 47. The shortest HAthra is of three words *. ' This refers perhaps to the Ashem Vohi, which, being recited by a man with his dying breath, saves his soul (Yt. XXI, 15). * The fire is fed three times a day in summer, at the three Gahs of the day; only twice in winter, as in winter there are only two G4hs, the Rapithvin being included in H4van. * There will be two meals in winter, one in the morning, another in the evening. In summer there is a third meal, at noon (cf. Yasna IX, 11).—The passage thirty-nine is taken from the Sak4tfim Nask (cf. West, Pahlavi Texts, IV, 480). ‘ A Yugyasti being 16,000 paces, a Dakhsmaiti is 8,000 paces (cf. West, ibid. 56, note). * A Hathra being 1,000 paces, a Taara is as much as 2,000 paces. * The coming of the light (raofangham fragati) is the name of the last watch of the night. 7 Hthra is a measure for time as well as for space. ‘A summer day (says the Bundahis, XXV, 5) is of twelve hAsars; a winter day is of six hasars.’ * The uses and values of the Hathra are most diverse: as a measure for short intervals of time, it is the time needed to pronounce three words. Il. ZEND FRAGMENTS. 257 48. Three steps of that sort of steps '. Here is for the judge, here is for the witness *, Here is for the suit, here is for the suitors. 1 The complete meaning of the sentence would seem to be: ‘ The judge and the witness stand in a circle of three steps’ (Farhang). * The Farhang has: ‘All the speeches of the suit ought to be held within three steps; and both pleaders—both defendant and plaintiff—should stand within a circle of three steps ;’ so that everybody may hear distinctly the whole of the debate. [+] s Ill. ZEND FRAGMENTS QUOTED IN THE PAHLAVI COMMENTARY OF THE YASNA. Yasna IX, 1, 33. Mithré zayad Zarathustrem. ‘Mitra armis (?) Zoroastrem . . .
2[+] s Ill. ZEND FRAGMENTS QUOTED IN THE PAHLAVI COMMENTARY OF THE YASNA. Yasna IX, 1, 33. Mithré zayad Zarathustrem. ‘Mitra armis (?) Zoroastrem . . . These words are found in the Commentary to the beginning of the Hém Yast: Haoma approached Zarathustra ‘while he was washing the fire-altar and singing the Gathas,’ and Zarathustra asked him who he was. The Commentary here observes that Zarathustra had recognised Haoma; ‘as it appears from the passage, Mithr6é zayad Zarathustrem, that he knew him, that he had already had appointments with most of the Izeds and was well acquainted with them.’—That passage, quoted as usual by its first words, is very likely taken from the Spand, the Nask occupied with the legend of Zoroaster. > Yasna IX, 1, 4. amereza gay¢hé stdna. This quotation refers to the time when everybody will be immortal without a body. It may be translated by conjecture. ‘ The column of life? [made] marrowless.’ Yasna IX, 8, 27. Ké6 thwim yim Ahurem Mazdim.—‘ Quis te, Ahura Mazda... ?’ This quotation comes after the description of the three-headed 1 The first Arabic number refers to Geldner’s, the second to Spiegel’s edition. * The spine. III ZEND FRAGMENTS. 259 serpent, Asi Dahaka. Its beginning reminds one of a similar and perhaps identical question in Vendtdéd XVIII, 61: Ké thwim yim Ahurem Mazdim mazistaya inti inaoti, ‘Who grieves thee, Ahura Mazda, with the sorest grief?’ . YASNA IX, 11, 35. K hshvaépaya vaénaya bareshna (or barenus). The horned serpent, Azi Srvara, whom Keresdspa killed, had yellow poison, a thumb thick, streaming over its body, khshvaépaya vaénaya bareshna, ‘by the anus, by the nose, by the head (?).’ YaAsSna XVII, 55 (ed. Spiegel). apagayéhé.—Privation of life... First word of a quotation which appears in passages intended either to prolong life and deprecate the death of a friend (generally under the form: may there be no room for apagayéhé, XLI, 7; XLII, 1), or to wish death to an enemy (XLV, 4; XLVIII, 10; LII, 8; LXI, 10; ed. Sp.) YAsna XXXI, 20b (ed. Spiegel). visha#a (= vishdadéa, ‘also of poison,’ at the end of XLVIII, 11 d, in the best MSS.) Descriptive of the bad food supplied to the wicked in hell, the vishayfadka vish-gaitayaadka of Yt. XXII, 36. Yasna LVI, 1, 1 (ed. Spiegel). baréithré-taézem.—See Fragments at Vd. XVIII, 14, 33 (Sp.) Yasna LXIV, 48 (ed. Spiegel). padhavé zavare gava aza srdma. A corrupt quotation in the MSS., from Yt. XVI, 7. $2 IV. ZEND FRAGMENTS QUOTED IN THE PAHLAVI COMMENTARY OF THE VENDIDAD. VEND{DAD I, 2}. as6 ramé-daitim ndédid aog6-ramistim. ‘A place that gives pleasure, though not absolute pleasure.’ This refers to the present condition of the countries, marred by Ahriman’s operations ; every man finds his own country delightful, however much its charm may have been spoiled by Ahriman. paoirtm bittim.—‘ Firstly, secondly.’
3‘A place that gives pleasure, though not absolute pleasure.’ This refers to the present condition of the countries, marred by Ahriman’s operations ; every man finds his own country delightful, however much its charm may have been spoiled by Ahriman. paoirtm bittim.—‘ Firstly, secondly.’ ‘Firstly, the good operation was done for that country ; secondly, after the Genius of the Earth had done all its operations in that country, the work of opposition came against it. In other terms, two things: one at the time of creation, the other afterwards.’ 4ad ahé paityarem.— Then to this an opposition.’ mash mé rava shatham haittm.—(?) VEND{pAD I, 4. It is known that [in the ordinary course of nature] there are seven months of summer and five of winter?, 1 The last five lines in note 2, page 3 above are to be replaced by the following: Clause 2, in the Vendfdad SAda, is composed of Zend quotations in the Commentary: for which, see below, Fragments to the Vendidad. 2 Whereas in Airyana Vaégé6 there are ten months of winter and two of summer. 1V. ZEND FRAGMENTS, 261 VEND{DAD I, 15. From there! they come to kill and strike at heart, and they bring locusts as many as they want. VENDiDAD I, 16. vaédhanghé néid uzdis2—Of knowledge, not of love (?)8. Refers to ‘Ragha of the three races,’ the native place of Zoroaster’s mother. VeENDIDAD I, 19. ‘From the Eastern river to the Western one’ (=Yt. X, 104). VENDIDAD I, 20. ‘And the taozya (?)* oppression of the country.’ VenpipAD II, 6 (see above, p. 12, note 1). ‘Although Yima did not teach the law and train pupils, he was nevertheless one of the faithful and a holy man, and rendered men holy too (?).’ ‘That he was one of the faithful’ appears from this passage: * From the Haétumant country (Saistén). See above, Vd. I, 15, note 1. * The word dah&kai, found only in K%, is probably an unfortunate accretion to uzéis read as azéis. * Ragha knows the truth, but does not like it. Unbelief is dominant there (Vd. I, 16). * According to the greater Bundahis, taosya means tagik, ‘Arabic.’ Arab tribes were established in the basin of the Rangha (the Tigris) long before the Arab conquest. ® véh-din, a member of the Zoroastrian community (though prematurely so). 262 FRAGMENTS OF THE NASKS. mriidhi tad mathwem yad aéméid yé daéva.— “ Say that formula which even the Daévas.. .” ‘That he was holy! appears from this passage : “We sacrifice to the Fravashi of the holy Yima, son of Vivangha¢”’ (Yt. XIII, 130). ‘That he rendered men holy too (?)* appears from this passage: abareshnva paséaéta aséra mashydkaéiby6°,’ The Commentary then proceeds to state that Yima lost by his sin the gift of immortality, and remarks that Gim and KAfis were both created immortal (a-6sh) and became mortal by their own fault. ‘For Gim this appears from the following passage : “Soon he changed this‘ to death by the fault of his tongue®.”’ ‘For Kats it appears from this passage : “Thereupon he® let him flee away; whereupon 79?
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1256 FRAGMENTS OF THE NASKS. 37. thwim khratus (?) 38. Which, recited to Mazda, protects the end’. 39 (p. 38). The fire of Ahura Mazda receives food three times in summer, twice in winter ?; thus does the fire of the faithful man °, 40 (p. 39). Fifteen sheep, their hind-feet. 41 (p. 40). Anywhere in this world.—Whosoever in the bodily world.—Whatsoever of the world of the good principle. 42 (p. 41). &vaiti aétshaya (K’. aétashaya). 43. As much as twelve steps amtare thwdm (?) 44. Twice a Dakhsmaiti is a Yugyasti ¢. Twice as much as a HAthra is a Taéfara °. 45 (p. 42). From the coming of the light*... 46 (p. 43). The longest day is the day of twelve H4thras 7. 47. The shortest HAthra is of three words *. ' This refers perhaps to the Ashem Vohi, which, being recited by a man with his dying breath, saves his soul (Yt. XXI, 15). * The fire is fed three times a day in summer, at the three Gahs of the day; only twice in winter, as in winter there are only two G4hs, the Rapithvin being included in H4van. * There will be two meals in winter, one in the morning, another in the evening. In summer there is a third meal, at noon (cf. Yasna IX, 11).—The passage thirty-nine is taken from the Sak4tfim Nask (cf. West, Pahlavi Texts, IV, 480). ‘ A Yugyasti being 16,000 paces, a Dakhsmaiti is 8,000 paces (cf. West, ibid. 56, note). * A Hathra being 1,000 paces, a Taara is as much as 2,000 paces. * The coming of the light (raofangham fragati) is the name of the last watch of the night. 7 Hthra is a measure for time as well as for space. ‘A summer day (says the Bundahis, XXV, 5) is of twelve hAsars; a winter day is of six hasars.’ * The uses and values of the Hathra are most diverse: as a measure for short intervals of time, it is the time needed to pronounce three words. Il. ZEND FRAGMENTS. 257 48. Three steps of that sort of steps '. Here is for the judge, here is for the witness *, Here is for the suit, here is for the suitors. 1 The complete meaning of the sentence would seem to be: ‘ The judge and the witness stand in a circle of three steps’ (Farhang). * The Farhang has: ‘All the speeches of the suit ought to be held within three steps; and both pleaders—both defendant and plaintiff—should stand within a circle of three steps ;’ so that everybody may hear distinctly the whole of the debate. [+] s Ill. ZEND FRAGMENTS QUOTED IN THE PAHLAVI COMMENTARY OF THE YASNA. Yasna IX, 1, 33. Mithré zayad Zarathustrem. ‘Mitra armis (?) Zoroastrem . . .
2[+] s Ill. ZEND FRAGMENTS QUOTED IN THE PAHLAVI COMMENTARY OF THE YASNA. Yasna IX, 1, 33. Mithré zayad Zarathustrem. ‘Mitra armis (?) Zoroastrem . . . These words are found in the Commentary to the beginning of the Hém Yast: Haoma approached Zarathustra ‘while he was washing the fire-altar and singing the Gathas,’ and Zarathustra asked him who he was. The Commentary here observes that Zarathustra had recognised Haoma; ‘as it appears from the passage, Mithr6é zayad Zarathustrem, that he knew him, that he had already had appointments with most of the Izeds and was well acquainted with them.’—That passage, quoted as usual by its first words, is very likely taken from the Spand, the Nask occupied with the legend of Zoroaster. > Yasna IX, 1, 4. amereza gay¢hé stdna. This quotation refers to the time when everybody will be immortal without a body. It may be translated by conjecture. ‘ The column of life? [made] marrowless.’ Yasna IX, 8, 27. Ké6 thwim yim Ahurem Mazdim.—‘ Quis te, Ahura Mazda... ?’ This quotation comes after the description of the three-headed 1 The first Arabic number refers to Geldner’s, the second to Spiegel’s edition. * The spine. III ZEND FRAGMENTS. 259 serpent, Asi Dahaka. Its beginning reminds one of a similar and perhaps identical question in Vendtdéd XVIII, 61: Ké thwim yim Ahurem Mazdim mazistaya inti inaoti, ‘Who grieves thee, Ahura Mazda, with the sorest grief?’ . YASNA IX, 11, 35. K hshvaépaya vaénaya bareshna (or barenus). The horned serpent, Azi Srvara, whom Keresdspa killed, had yellow poison, a thumb thick, streaming over its body, khshvaépaya vaénaya bareshna, ‘by the anus, by the nose, by the head (?).’ YaAsSna XVII, 55 (ed. Spiegel). apagayéhé.—Privation of life... First word of a quotation which appears in passages intended either to prolong life and deprecate the death of a friend (generally under the form: may there be no room for apagayéhé, XLI, 7; XLII, 1), or to wish death to an enemy (XLV, 4; XLVIII, 10; LII, 8; LXI, 10; ed. Sp.) YAsna XXXI, 20b (ed. Spiegel). visha#a (= vishdadéa, ‘also of poison,’ at the end of XLVIII, 11 d, in the best MSS.) Descriptive of the bad food supplied to the wicked in hell, the vishayfadka vish-gaitayaadka of Yt. XXII, 36. Yasna LVI, 1, 1 (ed. Spiegel). baréithré-taézem.—See Fragments at Vd. XVIII, 14, 33 (Sp.) Yasna LXIV, 48 (ed. Spiegel). padhavé zavare gava aza srdma. A corrupt quotation in the MSS., from Yt. XVI, 7. $2 IV. ZEND FRAGMENTS QUOTED IN THE PAHLAVI COMMENTARY OF THE VENDIDAD. VEND{DAD I, 2}. as6 ramé-daitim ndédid aog6-ramistim. ‘A place that gives pleasure, though not absolute pleasure.’ This refers to the present condition of the countries, marred by Ahriman’s operations ; every man finds his own country delightful, however much its charm may have been spoiled by Ahriman. paoirtm bittim.—‘ Firstly, secondly.’
3‘A place that gives pleasure, though not absolute pleasure.’ This refers to the present condition of the countries, marred by Ahriman’s operations ; every man finds his own country delightful, however much its charm may have been spoiled by Ahriman. paoirtm bittim.—‘ Firstly, secondly.’ ‘Firstly, the good operation was done for that country ; secondly, after the Genius of the Earth had done all its operations in that country, the work of opposition came against it. In other terms, two things: one at the time of creation, the other afterwards.’ 4ad ahé paityarem.— Then to this an opposition.’ mash mé rava shatham haittm.—(?) VEND{pAD I, 4. It is known that [in the ordinary course of nature] there are seven months of summer and five of winter?, 1 The last five lines in note 2, page 3 above are to be replaced by the following: Clause 2, in the Vendfdad SAda, is composed of Zend quotations in the Commentary: for which, see below, Fragments to the Vendidad. 2 Whereas in Airyana Vaégé6 there are ten months of winter and two of summer. 1V. ZEND FRAGMENTS, 261 VEND{DAD I, 15. From there! they come to kill and strike at heart, and they bring locusts as many as they want. VENDiDAD I, 16. vaédhanghé néid uzdis2—Of knowledge, not of love (?)8. Refers to ‘Ragha of the three races,’ the native place of Zoroaster’s mother. VeENDIDAD I, 19. ‘From the Eastern river to the Western one’ (=Yt. X, 104). VENDIDAD I, 20. ‘And the taozya (?)* oppression of the country.’ VenpipAD II, 6 (see above, p. 12, note 1). ‘Although Yima did not teach the law and train pupils, he was nevertheless one of the faithful and a holy man, and rendered men holy too (?).’ ‘That he was one of the faithful’ appears from this passage: * From the Haétumant country (Saistén). See above, Vd. I, 15, note 1. * The word dah&kai, found only in K%, is probably an unfortunate accretion to uzéis read as azéis. * Ragha knows the truth, but does not like it. Unbelief is dominant there (Vd. I, 16). * According to the greater Bundahis, taosya means tagik, ‘Arabic.’ Arab tribes were established in the basin of the Rangha (the Tigris) long before the Arab conquest. ® véh-din, a member of the Zoroastrian community (though prematurely so). 262 FRAGMENTS OF THE NASKS. mriidhi tad mathwem yad aéméid yé daéva.— “ Say that formula which even the Daévas.. .” ‘That he was holy! appears from this passage : “We sacrifice to the Fravashi of the holy Yima, son of Vivangha¢”’ (Yt. XIII, 130). ‘That he rendered men holy too (?)* appears from this passage: abareshnva paséaéta aséra mashydkaéiby6°,’ The Commentary then proceeds to state that Yima lost by his sin the gift of immortality, and remarks that Gim and KAfis were both created immortal (a-6sh) and became mortal by their own fault. ‘For Gim this appears from the following passage : “Soon he changed this‘ to death by the fault of his tongue®.”’ ‘For Kats it appears from this passage : “Thereupon he® let him flee away; whereupon 79?
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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