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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘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? mortal he became”. 1 ahlav, that is, ‘one of the blessed.’ 2 Literally, ‘he put the distinctive character of it in the body of man.’ 5 Literally, ‘without a head, afterwards, without a chief, for men.’ ‘ His immortality. 5 «When he took delight in words of falsehood and error’ (Yt. XIX, 34); when he claimed the name and the worship of a god. * Neryosengh, who was in the act of putting KA@s to death. 7 A quotation from the Sfitkar Nask, in which the legend of the greatness and fall of Kai-K4fs was told in full detail. Kaf-K4fs had become king of the seven Karsvares of the Earth (cf. Yt. V, 46), and all demons and men were obedient to his word; he built seven palaces in the middle of Alborz, one of gold, two of silver, two of steel, two of crystal; and if men, broken down by age and on the point of breathing their last, were taken round his palace, they recovered at once strength and youth. But the demons, whom he kept in bonds, took counsel how to get rid of him ; and to achieve IV. ZEND FRAGMENTS. 263 VENDIDAD II, 16. The Commentary infers from the threefold proceeding of Yima towards the South that, on entering upon any new enterprise, one must go three steps southwards and recite an ahuna vairya. ‘ That his creation [of the earth] became more beautiful [towards the South] appears from the passage : usehistad gaus barad danhus.—“ The ox rose up, the land bore [fruits].”’ ‘That one must recite an Avesta text appears from the passage in the Pa[sd]shdran!?: srira ukhdha vakau sdsanghim.—?’ ‘ That that text is the Ahunvar appears from the passage Ahuné vairy6 2’ his ruin inspired him with a disgust of his earthly sovereignty and a longing for the Kingdom of the Gods. Accordingly he went over Alborz with an army of demons and wicked men, and rushed down to the border of Darkness: there he erected a statue of clay to the Fortune of the Kaianides. Then he entered into a struggle with the Gods, and the Creator recalled to himself the royal Glory of the Kaianides, and Kafs’ army fell from above down to the earth; K4fs himself being carried along the Frakh-kart Sea (the Caspian Sea). And a man, closely united to him, ran after him, and after that man ran the messenger of Auhrmazd, Neryosengh. And that man, who was the still unborn Kai-Khosrav, cried out: ‘ Kill him not, O Neryosengh! For if thou killest him, there will be no destroyer of the chief of Tfrén: for to this man Sy4vakhsh shall be born, and to Sy&vakhsh, I, Kai-Khosrav, shall be born, who am going to destroy Tfran and its king and its armies.’ Neryosengh, rejoiced by these words, thereupon let Kaf-KaQs away ; thereupon he became mortal (Dinkart IX, 22, 4-12). 1 Perhaps the Pasfis-haurvastén Fargard in the Ganbésar-nigat Nask (West, Dinkart VIII, 23, § 19 ?).
21 Perhaps the Pasfis-haurvastén Fargard in the Ganbésar-nigat Nask (West, Dinkart VIII, 23, § 19 ?). * Perhaps the passage meant is Vd. XI, 3: ‘The Ahuna Vairya preserves the person of man.’ . 264 FRAGMENTS OF THE NASKS. VENDIDAD II, 20a (Westergaard). ‘Then Yima drew to a close the holy first millennium of years’.’ VEND{DAD II, 20b. avaiti biz6.—‘ Of the same thickness...’ ‘That Gim, three times, made the earth as large as it was before, appears from the passage : avaiti baz6.’ VENDIDAD II, 20c. ‘ Auhrmazd kept this world for three thousand years in a spiritual shape ; for three thousand years he kept it in a material shape, but without any opposition ; three thousand years elapsed from the coming of the Opposition to the coming of the Religion ; three thousand years will elapse from the coming of the Religion to the resurrection. As follows from the passage : Avantem zrvénem mainyava stis ashaoni data as. “How long did the holy creation remain in a spiritual form ?”’ VEND{DAD III, 14. ndid makhshi-beret6.—‘ Nor brought by flies’ (= Vd. V, 3; see above, p. 50). y6 visad aétayim? zaothram Atarem 4 frabaréid. ‘It appears from this passage that if a man throw his ’ For three times three hundred years Yima had governed and increased the earth: the last century of his millennial reign was passed in building and organising the Var. (Cf. above, p. 14, note 1.) * a€taydm in MI° and B! (West); Spiegel has a€yim, Westergaard has aévim. 1V, ZEND FRAGMENTS. 265 dast-sh6! into the water, it is as if he had thrown héhr into the fire.’ yatha narem duséa zaretem.—‘A righteous man bowed down with age’ (see the passage given in full in the Tahmuras Fragments, § 38). ‘It appears from this passage that throwing héhr into water or fire is as bad as casting nas4 (dead matter) on one of the faithful.’ paoirya upaiti paoirya nishasta.—‘ For the first time he comes near unto her, for the first time he lies by her’ (= Vd. XVI, 15). VeENDiDAD III, 15. ya nars hv4-aothremahé yatd.—? Words inserted in the London manuscript (L‘) after the word husk6-zemétemem fa, as also in Vd. V, 46. VenpipApD III, 27. badha idha AfrasAni danhubyd.—? VENDIDAD III, 40. y6i heati ainhau zemé kanenti. ‘Those who bury [corpses] in this earth.’ y6 nars ashaoné iririthushé zemé kehrpa nikaivti. ‘He who buries the corpse of a righteous man who has departed...’ This passage is quoted by Vind4d-gishnasp, as establishing that for every one of the worms that eat up the buried corpse, the man who did the burying is liable to a tanafQhr penalty. 1 The water in which he has washed his hands. 266 FRAGMENTS OF THE NASKS. VEND{DAD III, 42. spayéitii—‘ It takes away.’ An abridged expression of the principle that the Zoroastrian religion has an atonement for every crime, and that it takes away his sin from the man who confesses and expiates it (see Vd. III, 41 seq.) para kavahmad nered.— Away from any man,’ ndid marAm pairistem.—. . .? vanghavé mananghé.—‘ To Vohu Mané.’
3III, 41 seq.) para kavahmad nered.— Away from any man,’ ndid marAm pairistem.—. . .? vanghavé mananghé.—‘ To Vohu Mané.’ thiryanim dahyundm.—‘ Of the Turanian nations.’ ‘ Gé-giishnasp said : “In every religion there are righteous men, as appears from the passage—Of the Turanian nations ;”’ (that is to say, from the passage : ‘ We worship the Fravashis of the holy men of the Turanian nations ;’ Yt. XIII, 143). VENDipAD IV, 1. yad@ na kasvikam&ina.— The man who [entreated by one of the faithful,] does not [give him] anything, be it ever so little,’ [of the riches he has treasured up] (quoted from Vd. XVIII, 34). yavad va aété vakéa framrvana maéthemnahé £v4i pairi geurvayéiti. ‘While he pronounces these words: “as long as he keep in his house (his neighbour's property), as though it were his own”’ (Vd. IV, 1). VEND{DAD IV, 10. nava drugaiti khshathraéibyé. ‘The Mihir-drug (the man who does not keep his word) does harm; nava drugaiti khshathraéibyé (khshdithraéibyé ?).’ That is to say, the evil consequences of his perjury extend to nine cities around; he ruins his own city and the neighbouring ones (cf. Mihir Yast, 18). IV. ZEND FRAGMENTS. 267 West proposes to translate khshathraéiby6 ‘ guardianships, holdings of property, sardarith.’ ‘The breach of promise subsists in one’s offspring (zfy&k, MI*), nava drugaiti khshathraéibyéd, “it deceives for nine holdings of property,”’ that is to say, for nine generations. West observes this would agree with Neryosengh’s definition of nabfnazdista. It agrees also with the next quotation: nereby6 hé dadrakhti—[That sin] ‘takes root in men.” ‘The sin of perjury subsists in the child born after the perjury: nerebyé hé dadrakhti.’ pairi aogastaré6 zi ahmad—‘ It becomes more violent than that (or thereby).’ VeEND{DAD V, 2, 4. dayata daitya pairisti (read pairista).—‘ Give lawful, well-examined wood.’ vitasti-dragé frarathni-drag6.—‘ On a Vitasti all around [if the wood be dry], on a Frdarathni all around [if it be wet],’—An abridged quotation from Vd. VII, 29. VENDIDAD V, 7. yézi vasen mazdayasna zim raodhayen. ‘If worshippers of Mazda want to till that piece of ground again’ (from Vd. VI, 6). On the text: ‘ When a man goes away, it is by the will of Fate he goes’ (Vd. V, 9), the Commentary observes : ‘The boon that has not been destined for a man never comes to him, as appears from the passage : ? Wood perfectly dry and ready for the fire; cf. Vd. XIV, 2, note 4. 268 FRAGMENTS OF THE NASKS. gairi masé anghé aétahé.—. . .? ‘The boon that has been destined for him comes to him through his own active merit : any6é eredv6-zazgé Avarend.—“ Another man, of a steady leg', [conquers] glory.” ‘He loses it by his own fault ?: 4ad Avarené frapiryéitii—“ He loses his Glory.” ‘If evil has been destined for him, he can repel it through his own active merit : ‘[I see no way to kill Spitama Zarathustra], “s great is the glory of the holy Zarathustra” (Va. XIX, 3). aéshaméa naram.—“ Of these men...
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.
1‘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? mortal he became”. 1 ahlav, that is, ‘one of the blessed.’ 2 Literally, ‘he put the distinctive character of it in the body of man.’ 5 Literally, ‘without a head, afterwards, without a chief, for men.’ ‘ His immortality. 5 «When he took delight in words of falsehood and error’ (Yt. XIX, 34); when he claimed the name and the worship of a god. * Neryosengh, who was in the act of putting KA@s to death. 7 A quotation from the Sfitkar Nask, in which the legend of the greatness and fall of Kai-K4fs was told in full detail. Kaf-K4fs had become king of the seven Karsvares of the Earth (cf. Yt. V, 46), and all demons and men were obedient to his word; he built seven palaces in the middle of Alborz, one of gold, two of silver, two of steel, two of crystal; and if men, broken down by age and on the point of breathing their last, were taken round his palace, they recovered at once strength and youth. But the demons, whom he kept in bonds, took counsel how to get rid of him ; and to achieve IV. ZEND FRAGMENTS. 263 VENDIDAD II, 16. The Commentary infers from the threefold proceeding of Yima towards the South that, on entering upon any new enterprise, one must go three steps southwards and recite an ahuna vairya. ‘ That his creation [of the earth] became more beautiful [towards the South] appears from the passage : usehistad gaus barad danhus.—“ The ox rose up, the land bore [fruits].”’ ‘That one must recite an Avesta text appears from the passage in the Pa[sd]shdran!?: srira ukhdha vakau sdsanghim.—?’ ‘ That that text is the Ahunvar appears from the passage Ahuné vairy6 2’ his ruin inspired him with a disgust of his earthly sovereignty and a longing for the Kingdom of the Gods. Accordingly he went over Alborz with an army of demons and wicked men, and rushed down to the border of Darkness: there he erected a statue of clay to the Fortune of the Kaianides. Then he entered into a struggle with the Gods, and the Creator recalled to himself the royal Glory of the Kaianides, and Kafs’ army fell from above down to the earth; K4fs himself being carried along the Frakh-kart Sea (the Caspian Sea). And a man, closely united to him, ran after him, and after that man ran the messenger of Auhrmazd, Neryosengh. And that man, who was the still unborn Kai-Khosrav, cried out: ‘ Kill him not, O Neryosengh! For if thou killest him, there will be no destroyer of the chief of Tfrén: for to this man Sy4vakhsh shall be born, and to Sy&vakhsh, I, Kai-Khosrav, shall be born, who am going to destroy Tfran and its king and its armies.’ Neryosengh, rejoiced by these words, thereupon let Kaf-KaQs away ; thereupon he became mortal (Dinkart IX, 22, 4-12). 1 Perhaps the Pasfis-haurvastén Fargard in the Ganbésar-nigat Nask (West, Dinkart VIII, 23, § 19 ?).
21 Perhaps the Pasfis-haurvastén Fargard in the Ganbésar-nigat Nask (West, Dinkart VIII, 23, § 19 ?). * Perhaps the passage meant is Vd. XI, 3: ‘The Ahuna Vairya preserves the person of man.’ . 264 FRAGMENTS OF THE NASKS. VENDIDAD II, 20a (Westergaard). ‘Then Yima drew to a close the holy first millennium of years’.’ VEND{DAD II, 20b. avaiti biz6.—‘ Of the same thickness...’ ‘That Gim, three times, made the earth as large as it was before, appears from the passage : avaiti baz6.’ VENDIDAD II, 20c. ‘ Auhrmazd kept this world for three thousand years in a spiritual shape ; for three thousand years he kept it in a material shape, but without any opposition ; three thousand years elapsed from the coming of the Opposition to the coming of the Religion ; three thousand years will elapse from the coming of the Religion to the resurrection. As follows from the passage : Avantem zrvénem mainyava stis ashaoni data as. “How long did the holy creation remain in a spiritual form ?”’ VEND{DAD III, 14. ndid makhshi-beret6.—‘ Nor brought by flies’ (= Vd. V, 3; see above, p. 50). y6 visad aétayim? zaothram Atarem 4 frabaréid. ‘It appears from this passage that if a man throw his ’ For three times three hundred years Yima had governed and increased the earth: the last century of his millennial reign was passed in building and organising the Var. (Cf. above, p. 14, note 1.) * a€taydm in MI° and B! (West); Spiegel has a€yim, Westergaard has aévim. 1V, ZEND FRAGMENTS. 265 dast-sh6! into the water, it is as if he had thrown héhr into the fire.’ yatha narem duséa zaretem.—‘A righteous man bowed down with age’ (see the passage given in full in the Tahmuras Fragments, § 38). ‘It appears from this passage that throwing héhr into water or fire is as bad as casting nas4 (dead matter) on one of the faithful.’ paoirya upaiti paoirya nishasta.—‘ For the first time he comes near unto her, for the first time he lies by her’ (= Vd. XVI, 15). VeENDiDAD III, 15. ya nars hv4-aothremahé yatd.—? Words inserted in the London manuscript (L‘) after the word husk6-zemétemem fa, as also in Vd. V, 46. VenpipApD III, 27. badha idha AfrasAni danhubyd.—? VENDIDAD III, 40. y6i heati ainhau zemé kanenti. ‘Those who bury [corpses] in this earth.’ y6 nars ashaoné iririthushé zemé kehrpa nikaivti. ‘He who buries the corpse of a righteous man who has departed...’ This passage is quoted by Vind4d-gishnasp, as establishing that for every one of the worms that eat up the buried corpse, the man who did the burying is liable to a tanafQhr penalty. 1 The water in which he has washed his hands. 266 FRAGMENTS OF THE NASKS. VEND{DAD III, 42. spayéitii—‘ It takes away.’ An abridged expression of the principle that the Zoroastrian religion has an atonement for every crime, and that it takes away his sin from the man who confesses and expiates it (see Vd. III, 41 seq.) para kavahmad nered.— Away from any man,’ ndid marAm pairistem.—. . .? vanghavé mananghé.—‘ To Vohu Mané.’
3III, 41 seq.) para kavahmad nered.— Away from any man,’ ndid marAm pairistem.—. . .? vanghavé mananghé.—‘ To Vohu Mané.’ thiryanim dahyundm.—‘ Of the Turanian nations.’ ‘ Gé-giishnasp said : “In every religion there are righteous men, as appears from the passage—Of the Turanian nations ;”’ (that is to say, from the passage : ‘ We worship the Fravashis of the holy men of the Turanian nations ;’ Yt. XIII, 143). VENDipAD IV, 1. yad@ na kasvikam&ina.— The man who [entreated by one of the faithful,] does not [give him] anything, be it ever so little,’ [of the riches he has treasured up] (quoted from Vd. XVIII, 34). yavad va aété vakéa framrvana maéthemnahé £v4i pairi geurvayéiti. ‘While he pronounces these words: “as long as he keep in his house (his neighbour's property), as though it were his own”’ (Vd. IV, 1). VEND{DAD IV, 10. nava drugaiti khshathraéibyé. ‘The Mihir-drug (the man who does not keep his word) does harm; nava drugaiti khshathraéibyé (khshdithraéibyé ?).’ That is to say, the evil consequences of his perjury extend to nine cities around; he ruins his own city and the neighbouring ones (cf. Mihir Yast, 18). IV. ZEND FRAGMENTS. 267 West proposes to translate khshathraéiby6 ‘ guardianships, holdings of property, sardarith.’ ‘The breach of promise subsists in one’s offspring (zfy&k, MI*), nava drugaiti khshathraéibyéd, “it deceives for nine holdings of property,”’ that is to say, for nine generations. West observes this would agree with Neryosengh’s definition of nabfnazdista. It agrees also with the next quotation: nereby6 hé dadrakhti—[That sin] ‘takes root in men.” ‘The sin of perjury subsists in the child born after the perjury: nerebyé hé dadrakhti.’ pairi aogastaré6 zi ahmad—‘ It becomes more violent than that (or thereby).’ VeEND{DAD V, 2, 4. dayata daitya pairisti (read pairista).—‘ Give lawful, well-examined wood.’ vitasti-dragé frarathni-drag6.—‘ On a Vitasti all around [if the wood be dry], on a Frdarathni all around [if it be wet],’—An abridged quotation from Vd. VII, 29. VENDIDAD V, 7. yézi vasen mazdayasna zim raodhayen. ‘If worshippers of Mazda want to till that piece of ground again’ (from Vd. VI, 6). On the text: ‘ When a man goes away, it is by the will of Fate he goes’ (Vd. V, 9), the Commentary observes : ‘The boon that has not been destined for a man never comes to him, as appears from the passage : ? Wood perfectly dry and ready for the fire; cf. Vd. XIV, 2, note 4. 268 FRAGMENTS OF THE NASKS. gairi masé anghé aétahé.—. . .? ‘The boon that has been destined for him comes to him through his own active merit : any6é eredv6-zazgé Avarend.—“ Another man, of a steady leg', [conquers] glory.” ‘He loses it by his own fault ?: 4ad Avarené frapiryéitii—“ He loses his Glory.” ‘If evil has been destined for him, he can repel it through his own active merit : ‘[I see no way to kill Spitama Zarathustra], “s great is the glory of the holy Zarathustra” (Va. XIX, 3). aéshaméa naram.—“ Of these men...
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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