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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13 afsmanivau, entrails (?); see above, p. 207, note 2. ® Quoted, in an abridged form, in Farg. VIII, 103, with reference to the unclean man who finds himself in the country, far from any inhabited place. V. TAHMURAS' FRAGMENTS. These fifty-three Zend fragments, of which only ten were already known, are found in a sort of Pahlavi catechism of questions and answers, contained in a manuscript belonging to the well-known Pahlavi scholar, Tahmuras Dinshawji Anklesaria, at Bombay, who most kindly let me have a copy of the Zend texts. These texts are quotations introduced into the answers in support of the dogmatic statements contained in those replies; and sometimes they are not given in full, but only announced by their first or some other typical words. We had not the whole of the treatise at hand, so that the circumstances of which the Zend quotations were explanatory are unknown. However, the Pahlavi translation which accompanies the Zend text, and which, in the cases when the quotation is abridged, is more complete than the fragment given, offers generally sufficient help for a correct understanding of the original. Tahmuras’ manuscript is Irani (written in Persia): it was finished on the roth day (Farvardin) of the 8th month (Avan) of the year 978 after the 2oth year of Yazdgard, that is to say, in 1629, by FrédQn Marzp4n. It was copied from his father’s copy of a manuscript written by Gépatshah Rustam, who himself transcribed from a manuscript by Kai Khosrav SyAvakhsh, who lived in the last quarter of the fifteenth century. The text is sufficiently correct to allow of the task of translation, as most of the barbarous forms, in which it is not deficient, generally find their explanation in the Pahlavi translation. Though we have already published the text in our French translation of the Avesta, yet as it has not been hitherto incorporated in any general edition of the Avesta, we have thought it useful to have it reprinted here, for the use of those who have not access to the editio princeps. As to the Pahlavi translation, which was our principal and best guide in the interpretation of the text, we beg to refer to the Commentary in our French Avesta, where it is given in full. V. TAHMURAS’ FRAGMENTS. V 1. Mazdau avad od ol vakhshad mananghau (Yasna X XX], 6 c). VI. 2. Frétais vispdis éanvaté frafra peretdm (Yasna XLVI, 10 e). VII. 3. Vehrkai hizvam adadhditi y6 razrazdai (read azrazdai) m&threm Aisté. VII. 4. M4 &is ad ve dregvaté m&thrask4 gdsta sdsnauska (Yasna XX XI, 18 a). 5. Azt dem4nem visem va shéithrem v4 dahym va Add (ibid., b). 6. Dusita#4 marekaéé4 atha ts rdstak s4zddm snaéthisa (ibid., c). ‘ The missing paragraphs are those which contain no Zend quotations. * Mazda reigns in man when Good Thought (Vohu Man6) is predominant in him; that is to say, he reigns in the righteous and through the righteous.
26. Dusita#4 marekaéé4 atha ts rdstak s4zddm snaéthisa (ibid., c). ‘ The missing paragraphs are those which contain no Zend quotations. * Mazda reigns in man when Good Thought (Vohu Man6) is predominant in him; that is to say, he reigns in the righteous and through the righteous. 5 ¢ All those whom I shall impel to address their prayers to you, O Ahura Mazda!’ that is to say, all those whom I shall win to Ahura’s worship. “<The Aharmék (the heretic): thereby the Aharm6ék grows more violent in the world’ (Comm.) V. TAHMURAS’ FRAGMENTS. Vi 1. For Mazda reigns according as Vohu Mand? waxeth (Yasna X X XI, 6 c). VI. 2. For all of them * shall a path be opened across the Kinvad bridge (Yasna XLVI, 10 e). VII. 3. He gives a tongue to the wolf‘, who imparteth the Holy Word to the heretic *. VIII. 4. Hearken not to the Law and the Doctrine in the mouth of the unrighteous °; 5. He would bring unto the house, the borough, the district, and the country 6. Misfortune and death. Teach him with the thrust of the sword”! (Yasna X X XI, 18). * A quotation from the Nfrangistan, or rather Erpatistén; see below, Nirang. § 17. * ‘Hear not the Avesta and Zand (the Holy Scripture and its interpretation) from the mouth of the heretic’ (Comm.) 7 The good old principle of king Saint-Louis: ‘ Nulz, se il n’est trés bon clers, ne doit disputer & aus (the Jews); mais li hom lays, quant il ot mesdire de la loy crestienne, ne doit pas défendre la loy crestienne, ne mais de l’espée, de quoy i doit donner parmi le ventre dedens, tant comme elle y peut entrer’ (Joinville). The word rfisték, in the text, must have been a Pahlavi gloss to the Avesta shéithrem in § 5. 278 FRAGMENTS OF THE NASKS. IX. 7. Padiryéhé mithéhitahé thri maésm& shaman ashamad ; 8. Bithyéhé khshavash thrityéhé nava thiryéhé thri va azaiti sraoshééaranaya astraya. X. 9. Néid marahé ndid gahikayau nédid sind ndid hukhshathrahé néid daévayasn6 néid@ tanuperethahé. XI. 10. Hishemné v4 aungh4né v4 dathané v4 baremnd va vazemné va aiwy4sté atha ratufris (Niran- gistan, § 37). XII (Nirangist4n, § 109). 11, Vangharestastid maghneifitaséid sravayéis, 12. Yézii isté nédid isti ndid ashavanem ainishtis Astérayéiti. XITI-XVI. XIII.—13. Humad (read ahumad) ratumad vahistem vaoéata Spetama Zarathustra, 14. Keméid angheus astvaté adi. , 1 It is not likely that a ‘false word’ means here a ‘lie;’ it means more probably a verbal mistake in the recitation or study of the Avesta text, which, when accidental, is atoned for by g6méz; but when repeated, through want of attention, is punished with the Sraosh6-farana. * The same as g6méz or nfrang-din. ® As long ashe wears the Kosti and Sadere (Vd. XVIII, 54). ‘ § 10 = Nirangist4n 37. ° «Even if he wear not the Kosti and Sadere, even if stark V. TAHMURAS’ FRAGMENTS. 279
3* The same as g6méz or nfrang-din. ® As long ashe wears the Kosti and Sadere (Vd. XVIII, 54). ‘ § 10 = Nirangist4n 37. ° «Even if he wear not the Kosti and Sadere, even if stark V. TAHMURAS’ FRAGMENTS. 279 IX. 7. At the first false word! he shall drink three sips of maésma ?; 8. At the second, six; at the third, nine; at the fourth he shall be smitten with three strokes of the Sraoshé-4arana or Astra. X. g. Neither of a snake, nor of a whore, nor of a hound, nor of a wild boar, nor of a Daéva-worshipper, nor of a Pesétanu. XI. 10. Standing, or sitting, or lying down, riding or driving, so as he wears the girdle *, he has gratified the Lord *. XII. 11, Even uncovered and naked he will chant, 12. If he have the means®, If he have no means, his poverty shall not be counted for unrighteousness to the godly * XIII-XVI. XIII.—13. Declare that the most excellent of all things, O Spitama Zarathustra! is to have an Ahu and a Ratu’, 14. For every man of this world here below. naked, he will chant (that is, he will celebrate the festivity), ifhe can’ (Comm.) ® §§ 11-12 = Nfrangistfn 109. 7 There is no well-ordered society that does not rest upon the authority of the prince and the priest, the temporal Lord (ahu = kh&t4i) and the spiritual Lord (ratu = magfipat, dast6bar).— Sometimes the ratu is also called ahu.—Cf § 72-74. 280 FRAGMENTS OF THE NASKS. 15. Mareztem verezaztem sikhshextem s4fayantem paitesheztem gaéthabyé astvaétibyé ashahé. XIV.—16. Anaunghé aratvé akistem ; 17. Duzanghavo. XV.—18. Noéid zt 4is asradshyanim tanunim ashahé urva 4Aithiai vidaiti. 19. Néid kayadhem hazdaraité. XVI.—20. Zad (read yad?) daénayau mazdayasnéis srav6. 21. SrAvaydis stadta yésnya. XVII. 22. M4 zit ahmi nmAné ma anhé visé m4 ahmi zantavé mA anhé danhvé frim vadéata mam yim Ahurem Mazdam, 23. Yatha mé néid 4tars Ahurahé Mazdau fryd anghad naé#a ashava frdyé-humatdé frayéd-hdkht6 frayé-hvarsté. XVIIL. 24. Tanu-mazé ashayditi y6 tanu-maz6é biraoshad (read draoshad). 25. Tanu-maz6 zi aétyaméid ashayam pfré (read pafré), 26. Yau nédid yava mithd mamné néid mithdéd vavaka ndéid@ vavareza. XIX, 27. Aéibyd yd id atha verezyin yatha td asti (Yasna X XXV, 6; Sp. 18). 1 ‘For the man who has no guide, being unable to do good works according to the advice of his Dastébar, cannot redeem his soul with his holiness; that is to say, cannot undo his evil deeds with good deeds’ (Comm.) Cf. §§ 24-26. * §§ 22-23=§§ 85-86. V. TAHMURAS’ FRAGMENTS. 281 15. (An Ahu and a Ratu) studious and communicant, learning and teaching, loving with a love for ever renewed, in the bodily world of Righteousness. XIV.—16. (Declare) that the worst of all evils is to have no Ahu and no Ratu ; 17. Or to have an evil Ahu. XV.—18. For the soul of them who have no guide" can never offer up a merit to expiate a sin. 19... .. XVI. 20,21. . . . .? XVII. 222, Say not they treat me friendly, me, Ahura Mazda, in the house, in the borough, in the district, in the country,
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.
13 afsmanivau, entrails (?); see above, p. 207, note 2. ® Quoted, in an abridged form, in Farg. VIII, 103, with reference to the unclean man who finds himself in the country, far from any inhabited place. V. TAHMURAS' FRAGMENTS. These fifty-three Zend fragments, of which only ten were already known, are found in a sort of Pahlavi catechism of questions and answers, contained in a manuscript belonging to the well-known Pahlavi scholar, Tahmuras Dinshawji Anklesaria, at Bombay, who most kindly let me have a copy of the Zend texts. These texts are quotations introduced into the answers in support of the dogmatic statements contained in those replies; and sometimes they are not given in full, but only announced by their first or some other typical words. We had not the whole of the treatise at hand, so that the circumstances of which the Zend quotations were explanatory are unknown. However, the Pahlavi translation which accompanies the Zend text, and which, in the cases when the quotation is abridged, is more complete than the fragment given, offers generally sufficient help for a correct understanding of the original. Tahmuras’ manuscript is Irani (written in Persia): it was finished on the roth day (Farvardin) of the 8th month (Avan) of the year 978 after the 2oth year of Yazdgard, that is to say, in 1629, by FrédQn Marzp4n. It was copied from his father’s copy of a manuscript written by Gépatshah Rustam, who himself transcribed from a manuscript by Kai Khosrav SyAvakhsh, who lived in the last quarter of the fifteenth century. The text is sufficiently correct to allow of the task of translation, as most of the barbarous forms, in which it is not deficient, generally find their explanation in the Pahlavi translation. Though we have already published the text in our French translation of the Avesta, yet as it has not been hitherto incorporated in any general edition of the Avesta, we have thought it useful to have it reprinted here, for the use of those who have not access to the editio princeps. As to the Pahlavi translation, which was our principal and best guide in the interpretation of the text, we beg to refer to the Commentary in our French Avesta, where it is given in full. V. TAHMURAS’ FRAGMENTS. V 1. Mazdau avad od ol vakhshad mananghau (Yasna X XX], 6 c). VI. 2. Frétais vispdis éanvaté frafra peretdm (Yasna XLVI, 10 e). VII. 3. Vehrkai hizvam adadhditi y6 razrazdai (read azrazdai) m&threm Aisté. VII. 4. M4 &is ad ve dregvaté m&thrask4 gdsta sdsnauska (Yasna XX XI, 18 a). 5. Azt dem4nem visem va shéithrem v4 dahym va Add (ibid., b). 6. Dusita#4 marekaéé4 atha ts rdstak s4zddm snaéthisa (ibid., c). ‘ The missing paragraphs are those which contain no Zend quotations. * Mazda reigns in man when Good Thought (Vohu Man6) is predominant in him; that is to say, he reigns in the righteous and through the righteous.
26. Dusita#4 marekaéé4 atha ts rdstak s4zddm snaéthisa (ibid., c). ‘ The missing paragraphs are those which contain no Zend quotations. * Mazda reigns in man when Good Thought (Vohu Man6) is predominant in him; that is to say, he reigns in the righteous and through the righteous. 5 ¢ All those whom I shall impel to address their prayers to you, O Ahura Mazda!’ that is to say, all those whom I shall win to Ahura’s worship. “<The Aharmék (the heretic): thereby the Aharm6ék grows more violent in the world’ (Comm.) V. TAHMURAS’ FRAGMENTS. Vi 1. For Mazda reigns according as Vohu Mand? waxeth (Yasna X X XI, 6 c). VI. 2. For all of them * shall a path be opened across the Kinvad bridge (Yasna XLVI, 10 e). VII. 3. He gives a tongue to the wolf‘, who imparteth the Holy Word to the heretic *. VIII. 4. Hearken not to the Law and the Doctrine in the mouth of the unrighteous °; 5. He would bring unto the house, the borough, the district, and the country 6. Misfortune and death. Teach him with the thrust of the sword”! (Yasna X X XI, 18). * A quotation from the Nfrangistan, or rather Erpatistén; see below, Nirang. § 17. * ‘Hear not the Avesta and Zand (the Holy Scripture and its interpretation) from the mouth of the heretic’ (Comm.) 7 The good old principle of king Saint-Louis: ‘ Nulz, se il n’est trés bon clers, ne doit disputer & aus (the Jews); mais li hom lays, quant il ot mesdire de la loy crestienne, ne doit pas défendre la loy crestienne, ne mais de l’espée, de quoy i doit donner parmi le ventre dedens, tant comme elle y peut entrer’ (Joinville). The word rfisték, in the text, must have been a Pahlavi gloss to the Avesta shéithrem in § 5. 278 FRAGMENTS OF THE NASKS. IX. 7. Padiryéhé mithéhitahé thri maésm& shaman ashamad ; 8. Bithyéhé khshavash thrityéhé nava thiryéhé thri va azaiti sraoshééaranaya astraya. X. 9. Néid marahé ndid gahikayau nédid sind ndid hukhshathrahé néid daévayasn6 néid@ tanuperethahé. XI. 10. Hishemné v4 aungh4né v4 dathané v4 baremnd va vazemné va aiwy4sté atha ratufris (Niran- gistan, § 37). XII (Nirangist4n, § 109). 11, Vangharestastid maghneifitaséid sravayéis, 12. Yézii isté nédid isti ndid ashavanem ainishtis Astérayéiti. XITI-XVI. XIII.—13. Humad (read ahumad) ratumad vahistem vaoéata Spetama Zarathustra, 14. Keméid angheus astvaté adi. , 1 It is not likely that a ‘false word’ means here a ‘lie;’ it means more probably a verbal mistake in the recitation or study of the Avesta text, which, when accidental, is atoned for by g6méz; but when repeated, through want of attention, is punished with the Sraosh6-farana. * The same as g6méz or nfrang-din. ® As long ashe wears the Kosti and Sadere (Vd. XVIII, 54). ‘ § 10 = Nirangist4n 37. ° «Even if he wear not the Kosti and Sadere, even if stark V. TAHMURAS’ FRAGMENTS. 279
3* The same as g6méz or nfrang-din. ® As long ashe wears the Kosti and Sadere (Vd. XVIII, 54). ‘ § 10 = Nirangist4n 37. ° «Even if he wear not the Kosti and Sadere, even if stark V. TAHMURAS’ FRAGMENTS. 279 IX. 7. At the first false word! he shall drink three sips of maésma ?; 8. At the second, six; at the third, nine; at the fourth he shall be smitten with three strokes of the Sraoshé-4arana or Astra. X. g. Neither of a snake, nor of a whore, nor of a hound, nor of a wild boar, nor of a Daéva-worshipper, nor of a Pesétanu. XI. 10. Standing, or sitting, or lying down, riding or driving, so as he wears the girdle *, he has gratified the Lord *. XII. 11, Even uncovered and naked he will chant, 12. If he have the means®, If he have no means, his poverty shall not be counted for unrighteousness to the godly * XIII-XVI. XIII.—13. Declare that the most excellent of all things, O Spitama Zarathustra! is to have an Ahu and a Ratu’, 14. For every man of this world here below. naked, he will chant (that is, he will celebrate the festivity), ifhe can’ (Comm.) ® §§ 11-12 = Nfrangistfn 109. 7 There is no well-ordered society that does not rest upon the authority of the prince and the priest, the temporal Lord (ahu = kh&t4i) and the spiritual Lord (ratu = magfipat, dast6bar).— Sometimes the ratu is also called ahu.—Cf § 72-74. 280 FRAGMENTS OF THE NASKS. 15. Mareztem verezaztem sikhshextem s4fayantem paitesheztem gaéthabyé astvaétibyé ashahé. XIV.—16. Anaunghé aratvé akistem ; 17. Duzanghavo. XV.—18. Noéid zt 4is asradshyanim tanunim ashahé urva 4Aithiai vidaiti. 19. Néid kayadhem hazdaraité. XVI.—20. Zad (read yad?) daénayau mazdayasnéis srav6. 21. SrAvaydis stadta yésnya. XVII. 22. M4 zit ahmi nmAné ma anhé visé m4 ahmi zantavé mA anhé danhvé frim vadéata mam yim Ahurem Mazdam, 23. Yatha mé néid 4tars Ahurahé Mazdau fryd anghad naé#a ashava frdyé-humatdé frayéd-hdkht6 frayé-hvarsté. XVIIL. 24. Tanu-mazé ashayditi y6 tanu-maz6é biraoshad (read draoshad). 25. Tanu-maz6 zi aétyaméid ashayam pfré (read pafré), 26. Yau nédid yava mithd mamné néid mithdéd vavaka ndéid@ vavareza. XIX, 27. Aéibyd yd id atha verezyin yatha td asti (Yasna X XXV, 6; Sp. 18). 1 ‘For the man who has no guide, being unable to do good works according to the advice of his Dastébar, cannot redeem his soul with his holiness; that is to say, cannot undo his evil deeds with good deeds’ (Comm.) Cf. §§ 24-26. * §§ 22-23=§§ 85-86. V. TAHMURAS’ FRAGMENTS. 281 15. (An Ahu and a Ratu) studious and communicant, learning and teaching, loving with a love for ever renewed, in the bodily world of Righteousness. XIV.—16. (Declare) that the worst of all evils is to have no Ahu and no Ratu ; 17. Or to have an evil Ahu. XV.—18. For the soul of them who have no guide" can never offer up a merit to expiate a sin. 19... .. XVI. 20,21. . . . .? XVII. 222, Say not they treat me friendly, me, Ahura Mazda, in the house, in the borough, in the district, in the country,
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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