Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1225 that is, celebrate ‘hem with the fire and waters, and such as is appointed about the fire and waters!” little about its contents (see Haug’s Essays, pp. 133, 134). The Dinkard, in its eighth book, gives the following account of this Nask :— ‘The Haddkht as it exists Aas three divisions among its 133 sections. The first Aas thirteen (twelve?) sections, treatises upon the nature of the recital of the Ahunavar, which is the spiritual benefit from chanting it aloud, and whatever is on the same subject. Admonition about selecting and keeping a spiritual and worldly high-priest, performing every duty as to the high-priest, and maintaining even those of various high-priests. On the twentyone chieftainships of the spirits in Afharmazd, and of the worldly existences in ZaratQst, among which are the worship of God and the management of the devout. On the duty reguzstée in each of the five different periods of the day and night, and she faée af the celestial bridge of him who shall be zealous in the celebration of the season-festivals ; he who does not provide the preparations for the feast of the season-festivals, and who is yet efficient in the other worship of God. On how to consider, and what to do with, a leader of the high-priest class amd a man of the :n/ferror classes ; he who atones for unimportant sin, and he who does not atone even for that which is important, and whatever is on the same subject. On the apparatus with which ploughed land (?) is prepared. On the manifestation of virtuous manhood, and the merit and advantage from uttering good words for desstng the eating and drinking of food and drink, and rebuking the inward talk of the demons. On the recitations at the five periods of the day, and the ceremonial invocation by name of many angels, each separately, and great information on the same subject; the worthiness of a man restrained by authority, the giving of life and body to the angels, the good rulers, and their examination and satisfaction; the blessing and winning words which are most successful in carrying off the affliction which proceeds from a fiend. On all-pleasing creativeness and omniscience, and all precedence (?), leadership, foresight(?), worthy liberality, virtue (?), and every proper cause and effect of righteousness; the individuality of righteousness, the opposition to the demons of Atharmazd’s opinion, and also much other information in the same section. ‘The middle division has 102 sections, treatises on spiritual and worldly diligence, the leadership of the diligent, and their mighty [s] Q 226 BAHMAN YAST.
2‘The middle division has 102 sections, treatises on spiritual and worldly diligence, the leadership of the diligent, and their mighty [s] Q 226 BAHMAN YAST. 26. ‘And Néryésang proceeds, wth Srésh the righteous, from the good Kak4a-i-Dattik! to Kangdez, which the illustrious StyAvakhsh formed, and cries out from it thus: “Walk forth, O illustrious Péshyétani! O Attré-miyan son of VistAsp, glory of the Kaydns, just restorer of the religion! walk forth to these countries of Iran which I, Afharmazd, created! restore again the throne of sovereignty of the religion !” 27. ‘Those spirits move on, and they propitiate them; with holy-water the illustrious Péshyétand celebrates the DvAzdah-hémAst, with a hundred and fifty righteous who are disciples of Péshyétand, in black marten fur, and they have garments as it were of the good spirit. 28. They walk up with the words: “Hdmat, hokht, hdvarst?,” and consecrate means, all former deeds of righteousness ; righteousness kindling the resolution is the reward of merit, each for each, and is adapted by it for that of which it is said that s# zs the Had6kht which is the maintaining of righteousness, so that they may make righteousness more abiding in the body of a man. ‘The last divi'ston has nineteen sections of trusty remedies, that is, remedies whose utterance aloud by the faithful is a chief resource among the creatures of God; also the nature of sayings full of humility, well-favoured, most select, and adapted for that of which it is said that I reverence that chief, the excellent and eminent H4dékht, of which they trust in the sustaining strength of every word of Zaratist. Perfect is the excellence of righteousness (Av. ashem vohfi vahistem astf).’ According to tradition three chapters of this Nask are still extant, being the Yast fragments XXI, XXII of Westergaard’s edition of the Avesta Texts; but they do not correspond to any part of the description in the Dinkard. For a description of Dvazdah-hémést see Chap. II, 59. 1 See Bund. XII, 7. 2 That is, ‘good thoughts, good words, and good deeds,’ a formula often uttered when commencing an important action. CHAPTER III, 26-31. 227
3For a description of Dvazdah-hémést see Chap. II, 59. 1 See Bund. XII, 7. 2 That is, ‘good thoughts, good words, and good deeds,’ a formula often uttered when commencing an important action. CHAPTER III, 26-31. 227 the fire of the waters; wz¢# the illustrious Hadékht they bless me, Adharmazd, with the archangels; and after that it demolishes one-third of the opposition. 29. And the illustrious Péshyétand walks forth, with the hundred and fifty men who wear black marten fur, and they celebrate the rituals (yasn4n) of the Gadman-hémand (“ glorious’) fire, which they call the Réshané-kerp (“luminous form ”)!, which is established at the appointed place (d4té-gAs), the triumphant ritual of the Frdbé fire, Horvadad, and Amerédad, and the ceremonial (yazisn) with his priestly co-operation; they arrange and pray over the sacred twigs; and the ritual of Horvadad and Ameréddad, in the chapter of the code of religious formulas (ntrangistan)? demolishes three-thirds of the opposition. 30. Péshyétani son of Vist4asp walks forth, with the assistance of the Fréba ve, the fire Gisndsp, and the fire Barztn-Mitré%, to the great idol-temples, the abode of the demons‘; and the wicked evil spirit, Wrath with infuriate spear®, and all demons and fiends, evil races and wizards, arrive at the deepest adyss of hell; avd those idol-temples are extirpated by the exertions of the illustrious Péshydtand. 31. ‘And I, the creator Afharmazd, come to Mount Hdkatry4@* with the archangels, and I issue 1 See Bund. XVII, 5, 6. This appears to be an allusion to the removal of the sacred fire by Vistaésp, from the ‘ glorious’ mountain in Khv4rizem to the ‘ shining’ mountain in Kévulistan. * See Chap. II, 37. * Regarding these three manifestations of the sacred fire, see Bund. XVII, 3-9, SZS. XI, 8-10. « Supplying the word s€d44n, ‘the demons,’ in accordance with §§ 36, 37; there being clearly some word omitted in K2o. 5 See Chap. II, 36. ¢ Hagar the lofty in Bund. XII, 2, 5. Q2 228 BAHMAN YAST. orders to the archangels that they should speak to the angels of the spiritual existences thus: “ Proceed to the assistance of the illustrious Péshyétana!” 32. Mitré of the vast cattle-pastures, Srésh the vigorous, Rashn the just, Vahram! the mighty, Astdd the victorious, and the glory of the religion of the Mazdayasnians, the stimulator of vegious formulas (ntrang), the arranger of the world, proceed? to the assistance of the illustrious Péshyétanf, through the order of which I, the creator, have just written °. 33. ‘Out of the demons of gloomy race the evil spirit cries to Mitré of the vast cattle-pastures thus: “ Stay above in truth ‘, thou Mitré of the vast cattlepastures!”
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.
1225 that is, celebrate ‘hem with the fire and waters, and such as is appointed about the fire and waters!” little about its contents (see Haug’s Essays, pp. 133, 134). The Dinkard, in its eighth book, gives the following account of this Nask :— ‘The Haddkht as it exists Aas three divisions among its 133 sections. The first Aas thirteen (twelve?) sections, treatises upon the nature of the recital of the Ahunavar, which is the spiritual benefit from chanting it aloud, and whatever is on the same subject. Admonition about selecting and keeping a spiritual and worldly high-priest, performing every duty as to the high-priest, and maintaining even those of various high-priests. On the twentyone chieftainships of the spirits in Afharmazd, and of the worldly existences in ZaratQst, among which are the worship of God and the management of the devout. On the duty reguzstée in each of the five different periods of the day and night, and she faée af the celestial bridge of him who shall be zealous in the celebration of the season-festivals ; he who does not provide the preparations for the feast of the season-festivals, and who is yet efficient in the other worship of God. On how to consider, and what to do with, a leader of the high-priest class amd a man of the :n/ferror classes ; he who atones for unimportant sin, and he who does not atone even for that which is important, and whatever is on the same subject. On the apparatus with which ploughed land (?) is prepared. On the manifestation of virtuous manhood, and the merit and advantage from uttering good words for desstng the eating and drinking of food and drink, and rebuking the inward talk of the demons. On the recitations at the five periods of the day, and the ceremonial invocation by name of many angels, each separately, and great information on the same subject; the worthiness of a man restrained by authority, the giving of life and body to the angels, the good rulers, and their examination and satisfaction; the blessing and winning words which are most successful in carrying off the affliction which proceeds from a fiend. On all-pleasing creativeness and omniscience, and all precedence (?), leadership, foresight(?), worthy liberality, virtue (?), and every proper cause and effect of righteousness; the individuality of righteousness, the opposition to the demons of Atharmazd’s opinion, and also much other information in the same section. ‘The middle division has 102 sections, treatises on spiritual and worldly diligence, the leadership of the diligent, and their mighty [s] Q 226 BAHMAN YAST.
2‘The middle division has 102 sections, treatises on spiritual and worldly diligence, the leadership of the diligent, and their mighty [s] Q 226 BAHMAN YAST. 26. ‘And Néryésang proceeds, wth Srésh the righteous, from the good Kak4a-i-Dattik! to Kangdez, which the illustrious StyAvakhsh formed, and cries out from it thus: “Walk forth, O illustrious Péshyétani! O Attré-miyan son of VistAsp, glory of the Kaydns, just restorer of the religion! walk forth to these countries of Iran which I, Afharmazd, created! restore again the throne of sovereignty of the religion !” 27. ‘Those spirits move on, and they propitiate them; with holy-water the illustrious Péshyétand celebrates the DvAzdah-hémAst, with a hundred and fifty righteous who are disciples of Péshyétand, in black marten fur, and they have garments as it were of the good spirit. 28. They walk up with the words: “Hdmat, hokht, hdvarst?,” and consecrate means, all former deeds of righteousness ; righteousness kindling the resolution is the reward of merit, each for each, and is adapted by it for that of which it is said that s# zs the Had6kht which is the maintaining of righteousness, so that they may make righteousness more abiding in the body of a man. ‘The last divi'ston has nineteen sections of trusty remedies, that is, remedies whose utterance aloud by the faithful is a chief resource among the creatures of God; also the nature of sayings full of humility, well-favoured, most select, and adapted for that of which it is said that I reverence that chief, the excellent and eminent H4dékht, of which they trust in the sustaining strength of every word of Zaratist. Perfect is the excellence of righteousness (Av. ashem vohfi vahistem astf).’ According to tradition three chapters of this Nask are still extant, being the Yast fragments XXI, XXII of Westergaard’s edition of the Avesta Texts; but they do not correspond to any part of the description in the Dinkard. For a description of Dvazdah-hémést see Chap. II, 59. 1 See Bund. XII, 7. 2 That is, ‘good thoughts, good words, and good deeds,’ a formula often uttered when commencing an important action. CHAPTER III, 26-31. 227
3For a description of Dvazdah-hémést see Chap. II, 59. 1 See Bund. XII, 7. 2 That is, ‘good thoughts, good words, and good deeds,’ a formula often uttered when commencing an important action. CHAPTER III, 26-31. 227 the fire of the waters; wz¢# the illustrious Hadékht they bless me, Adharmazd, with the archangels; and after that it demolishes one-third of the opposition. 29. And the illustrious Péshyétand walks forth, with the hundred and fifty men who wear black marten fur, and they celebrate the rituals (yasn4n) of the Gadman-hémand (“ glorious’) fire, which they call the Réshané-kerp (“luminous form ”)!, which is established at the appointed place (d4té-gAs), the triumphant ritual of the Frdbé fire, Horvadad, and Amerédad, and the ceremonial (yazisn) with his priestly co-operation; they arrange and pray over the sacred twigs; and the ritual of Horvadad and Ameréddad, in the chapter of the code of religious formulas (ntrangistan)? demolishes three-thirds of the opposition. 30. Péshyétani son of Vist4asp walks forth, with the assistance of the Fréba ve, the fire Gisndsp, and the fire Barztn-Mitré%, to the great idol-temples, the abode of the demons‘; and the wicked evil spirit, Wrath with infuriate spear®, and all demons and fiends, evil races and wizards, arrive at the deepest adyss of hell; avd those idol-temples are extirpated by the exertions of the illustrious Péshydtand. 31. ‘And I, the creator Afharmazd, come to Mount Hdkatry4@* with the archangels, and I issue 1 See Bund. XVII, 5, 6. This appears to be an allusion to the removal of the sacred fire by Vistaésp, from the ‘ glorious’ mountain in Khv4rizem to the ‘ shining’ mountain in Kévulistan. * See Chap. II, 37. * Regarding these three manifestations of the sacred fire, see Bund. XVII, 3-9, SZS. XI, 8-10. « Supplying the word s€d44n, ‘the demons,’ in accordance with §§ 36, 37; there being clearly some word omitted in K2o. 5 See Chap. II, 36. ¢ Hagar the lofty in Bund. XII, 2, 5. Q2 228 BAHMAN YAST. orders to the archangels that they should speak to the angels of the spiritual existences thus: “ Proceed to the assistance of the illustrious Péshyétana!” 32. Mitré of the vast cattle-pastures, Srésh the vigorous, Rashn the just, Vahram! the mighty, Astdd the victorious, and the glory of the religion of the Mazdayasnians, the stimulator of vegious formulas (ntrang), the arranger of the world, proceed? to the assistance of the illustrious Péshyétanf, through the order of which I, the creator, have just written °. 33. ‘Out of the demons of gloomy race the evil spirit cries to Mitré of the vast cattle-pastures thus: “ Stay above in truth ‘, thou Mitré of the vast cattlepastures!”
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.
No commentary for this page.