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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
111. One is this, that the ancients acquainted with religion ave communicated these tidings (srébd) 1 Reading spenék, but it may be sazd4k, ‘seemly.’ 126 DADISTAN-! DINfK. unto our ancestors azd to us :—‘ When the destroyer came upon the creatures, the demons and witches (parik6) especially rushed up in the earth and atmosphere, and even to just below the position of the stars; and they saw multitudes of luminaries, and also the barricade avd rampart? of the glory of the religion, and the girdle (parvand)? of the wishes and good works of all, when® it is arrayed like a brilliant ¢hvcad-girdle (kQstik), and all its luminaries are girded (parvasts) by the girdle as the girdle of the omniscient wisdom has girded the all-intelligent angels,’ 12. That great glory of the pure religion, solving doubts, became as beautiful and far-adorning as is stated in the liturgy (m4nsar) thus: ‘The star-studded girdle (ayivyah4ng4n6) of the spiritfashioned, good religion of the Mazda-worshippers*.’ 13. All the demons and fiends weve terrified by the great glory of the religion, azd zt zs said that, by the recital, practice, azd promulgation of the whole routine of the enlightened religion, all those fiends are subdued, azd the renovation of the universe is produced by the will of the patron spirits (ahv4n). 14. Likewise, on account of that terror, none of the demons and fiends, who are the mightiest of the demons, rushed upon the creatures of that uppermost third of the sky®, who are in purity and inde- * See Chap. XXXVII, 47. 2 It is not certain that parvand signifies ‘a girdle,’ or that parvastand means ‘to gird,’ but they seem to be used in that sense here. The former word translates Av. paurvanim, ‘leading the Pleiades’ (Haug’s Essays, p. 182), in Yas. IX, 81, an epithet applied to the belt of Orion. 3 Mrq has ‘ which.’ * Quoted from Pahl. Yas. IX, 81 (see Chap. XXXVII, 48). ® See Chap. XXXVII, 24-27. CHAPTER XXXIX, 12-17. 127 structibility. 15. And it (the girdle) is commanded in revelation for men, more particularly for upholders of the religion}, 4o de within the middle third and near to the uppermost third of the body’. 16. One zs this, that Yim the splendid, soz of Vivangha?, who in 4zs worldly career was most prosperous in worldly affairs, a keeper away of all agitations of temper‘ axd all death, and a provider of freedom from decay and exemption from death, when he was deceived by the fiend was thereby made eager for supreme sovereignty instead of the service of Athaymazd,. 17. And about his administration (d4d@4rih) of the creatures z¢ is said he himself became cut® away from radiant glory by that fiendishness*, and their cause of wandering 1 Mrgq continues as follows :—‘through that girdle (parvand) of the religion, and a thread-girdle (kQstik6), from the region of the world and religious 7” character, is put on within the middle third,’ &c.
2® Some words are evidently here missing in the Pahl. text, including the first word of the next section. The reason here given for the girdle being worn round the waist, just below the uppermost third of the body, is that the impregnable barrier of heaven (of which the girdle is a counterpart) is said to be just below the uppermost third of the sky. ® See Chap. XXXVII, 80, 95. * Reading vispd khéi-séran, but we might perhaps read vispdan sahér4n, ‘all oppressors,’ assuming that sahdér stands for Av. sAthra, a term applied to some particular tribe of another religion which was under the rule of Yim and his two predecessors (see Zamyad Yt. 26, 28, 31). Another possible reading is vispoan yékhvar4n, ‘all frosts.’ 5 Assuming that khvQdak6 stands for khfidaké, but the word is uncertain. * The particular kind of fiendishness that led Yim astray in his old age (like Solomon) was lying, that is, denial of the truth of his religion. In consequence of this apostasy the royal glory departed from him, and he allied himself to the demons in the 128 pApisTAn-{ pfNntk. (gartnisnd) is the demon, and mankind perishes in that wandering from plain and hill-side’. 18. And his pardon originated from the fully-persistent creator; therefore he spoke azd gave advice unto his successors as to the retribution of those wo shall abandon the service of the creator; and therein is explained about the fortress of the angels’, with the many proper actions which are the strength of the fortress, and about the proportional way it is strengthened when a belt worn on the waist is ordered for men éy him—the fully glorious ruler who was lord of the world, and also in gloriousness wellbetokening the good creation—and they?® likewise order 77. 19. One is this, that just as through that reason‘, which is an appointment (padé-dahisn6) that the sacred beings decreed, the sacred thread-girdle was worn even before the coming of Zarattst the Spftaman, so after the coming of that messenger(vakhsvar) of the sacred beings, the righteous Zarattist—who enjoined the commands of the good spirits azd the exposition of the religion, with discourse praising the sacred beings and scriptures (avist4k6) about steadfastness in the good religion—the same religious girdle is put on, with a religious formula’, around 617th year of his reign, and remained in their power for most of the remaining century of his life (see Zamy4d Yt. 31-38, Bd. XXIII, 1, XXXIV, 4). 1 Assuming that dastd stands for Pers. dast, and varfvaké for Pers. garivah; otherwise, we may read ‘from dignity and the hovel (vari#ak6), meaning that they perish from all ranks, instead of all places. 3 The rampart of heaven (see § 11). 8 His successors. * As detailed in § 18. 5 The Nirang-i Kusti (see § 27). CHAPTER XXXIX, 18-21. 129
3garivah; otherwise, we may read ‘from dignity and the hovel (vari#ak6), meaning that they perish from all ranks, instead of all places. 3 The rampart of heaven (see § 11). 8 His successors. * As detailed in § 18. 5 The Nirang-i Kusti (see § 27). CHAPTER XXXIX, 18-21. 129 the body, over the garment of Vohfiman’. 20. Because the same intimation, relative to girding (parvandisnik) is wisdom for which the race of the religion is so justly famed that innumerable people, with the same customs ad equally proper girding, wear the sacred thread-girdle, the ceremonial belt of the religion and indication of the creator, on the middle of the body; and it becomes more destructive of the power of destruction’, more obstructive of the way to sin, and more contesting (kastaktar) the will of the demons. 21. One is this, that 4e is unwise that as not worn 2¢ when that maz has arrived in whose law no belting and no girdling® are ordered, and more perplexing and more grievous destruction is so manifested at the time, that z¢ is similar evidence to that exposition of revelation, the purport (aév4z) of whose question avd reply is spoken thus* :—‘“ O creator ! in whom is the manifestation of secretly-progressing destruction, that is, in whom is its progress*?” And Athaymazd spoke thus: “In him who is the guide of a vile religion; whoever it is who puts on a girdle 1 The sacred shirt (see Chap. XL, 2). The garment of a purified man is called Vohfiman in Vend. XIX, 76-78, 81-83 (trans. D.). * The term seg or ség, used for ‘destruction’ here and in §§ 21-23, is the name of ‘the fiend who causes annihilation’ (see Bd. XXVIII, 26). * It is possible that an-ayivy4g4nih may mean ‘no garmenting,’ and refer to the sacred shirt, as the previous term avibandih, ‘no belting,’ refers to the sacred thread-girdle. * In Pahl. Vend. XVIII, 21-23, with some variations (see Haug’s Essays, p. 367). 5 Instead of rfitbAkih, ‘progress, K35 has rabanih, which might mean ‘soul-state,’ but is probably a clerical blunder. [18] K 130 DADISTAN-! D{NIK. at most thrice (3-tQmak) in a year’, that is, he does not wear a sacred shirt and ¢hread-girdle, and his law also is this, that it is not necessary to wear them”’—and when the law of no belting is so grievous that, when that law shall be accepted, it is observed ¢haé destruction is strengthened.
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.
111. One is this, that the ancients acquainted with religion ave communicated these tidings (srébd) 1 Reading spenék, but it may be sazd4k, ‘seemly.’ 126 DADISTAN-! DINfK. unto our ancestors azd to us :—‘ When the destroyer came upon the creatures, the demons and witches (parik6) especially rushed up in the earth and atmosphere, and even to just below the position of the stars; and they saw multitudes of luminaries, and also the barricade avd rampart? of the glory of the religion, and the girdle (parvand)? of the wishes and good works of all, when® it is arrayed like a brilliant ¢hvcad-girdle (kQstik), and all its luminaries are girded (parvasts) by the girdle as the girdle of the omniscient wisdom has girded the all-intelligent angels,’ 12. That great glory of the pure religion, solving doubts, became as beautiful and far-adorning as is stated in the liturgy (m4nsar) thus: ‘The star-studded girdle (ayivyah4ng4n6) of the spiritfashioned, good religion of the Mazda-worshippers*.’ 13. All the demons and fiends weve terrified by the great glory of the religion, azd zt zs said that, by the recital, practice, azd promulgation of the whole routine of the enlightened religion, all those fiends are subdued, azd the renovation of the universe is produced by the will of the patron spirits (ahv4n). 14. Likewise, on account of that terror, none of the demons and fiends, who are the mightiest of the demons, rushed upon the creatures of that uppermost third of the sky®, who are in purity and inde- * See Chap. XXXVII, 47. 2 It is not certain that parvand signifies ‘a girdle,’ or that parvastand means ‘to gird,’ but they seem to be used in that sense here. The former word translates Av. paurvanim, ‘leading the Pleiades’ (Haug’s Essays, p. 182), in Yas. IX, 81, an epithet applied to the belt of Orion. 3 Mrq has ‘ which.’ * Quoted from Pahl. Yas. IX, 81 (see Chap. XXXVII, 48). ® See Chap. XXXVII, 24-27. CHAPTER XXXIX, 12-17. 127 structibility. 15. And it (the girdle) is commanded in revelation for men, more particularly for upholders of the religion}, 4o de within the middle third and near to the uppermost third of the body’. 16. One zs this, that Yim the splendid, soz of Vivangha?, who in 4zs worldly career was most prosperous in worldly affairs, a keeper away of all agitations of temper‘ axd all death, and a provider of freedom from decay and exemption from death, when he was deceived by the fiend was thereby made eager for supreme sovereignty instead of the service of Athaymazd,. 17. And about his administration (d4d@4rih) of the creatures z¢ is said he himself became cut® away from radiant glory by that fiendishness*, and their cause of wandering 1 Mrgq continues as follows :—‘through that girdle (parvand) of the religion, and a thread-girdle (kQstik6), from the region of the world and religious 7” character, is put on within the middle third,’ &c.
2® Some words are evidently here missing in the Pahl. text, including the first word of the next section. The reason here given for the girdle being worn round the waist, just below the uppermost third of the body, is that the impregnable barrier of heaven (of which the girdle is a counterpart) is said to be just below the uppermost third of the sky. ® See Chap. XXXVII, 80, 95. * Reading vispd khéi-séran, but we might perhaps read vispdan sahér4n, ‘all oppressors,’ assuming that sahdér stands for Av. sAthra, a term applied to some particular tribe of another religion which was under the rule of Yim and his two predecessors (see Zamyad Yt. 26, 28, 31). Another possible reading is vispoan yékhvar4n, ‘all frosts.’ 5 Assuming that khvQdak6 stands for khfidaké, but the word is uncertain. * The particular kind of fiendishness that led Yim astray in his old age (like Solomon) was lying, that is, denial of the truth of his religion. In consequence of this apostasy the royal glory departed from him, and he allied himself to the demons in the 128 pApisTAn-{ pfNntk. (gartnisnd) is the demon, and mankind perishes in that wandering from plain and hill-side’. 18. And his pardon originated from the fully-persistent creator; therefore he spoke azd gave advice unto his successors as to the retribution of those wo shall abandon the service of the creator; and therein is explained about the fortress of the angels’, with the many proper actions which are the strength of the fortress, and about the proportional way it is strengthened when a belt worn on the waist is ordered for men éy him—the fully glorious ruler who was lord of the world, and also in gloriousness wellbetokening the good creation—and they?® likewise order 77. 19. One is this, that just as through that reason‘, which is an appointment (padé-dahisn6) that the sacred beings decreed, the sacred thread-girdle was worn even before the coming of Zarattst the Spftaman, so after the coming of that messenger(vakhsvar) of the sacred beings, the righteous Zarattist—who enjoined the commands of the good spirits azd the exposition of the religion, with discourse praising the sacred beings and scriptures (avist4k6) about steadfastness in the good religion—the same religious girdle is put on, with a religious formula’, around 617th year of his reign, and remained in their power for most of the remaining century of his life (see Zamy4d Yt. 31-38, Bd. XXIII, 1, XXXIV, 4). 1 Assuming that dastd stands for Pers. dast, and varfvaké for Pers. garivah; otherwise, we may read ‘from dignity and the hovel (vari#ak6), meaning that they perish from all ranks, instead of all places. 3 The rampart of heaven (see § 11). 8 His successors. * As detailed in § 18. 5 The Nirang-i Kusti (see § 27). CHAPTER XXXIX, 18-21. 129
3garivah; otherwise, we may read ‘from dignity and the hovel (vari#ak6), meaning that they perish from all ranks, instead of all places. 3 The rampart of heaven (see § 11). 8 His successors. * As detailed in § 18. 5 The Nirang-i Kusti (see § 27). CHAPTER XXXIX, 18-21. 129 the body, over the garment of Vohfiman’. 20. Because the same intimation, relative to girding (parvandisnik) is wisdom for which the race of the religion is so justly famed that innumerable people, with the same customs ad equally proper girding, wear the sacred thread-girdle, the ceremonial belt of the religion and indication of the creator, on the middle of the body; and it becomes more destructive of the power of destruction’, more obstructive of the way to sin, and more contesting (kastaktar) the will of the demons. 21. One is this, that 4e is unwise that as not worn 2¢ when that maz has arrived in whose law no belting and no girdling® are ordered, and more perplexing and more grievous destruction is so manifested at the time, that z¢ is similar evidence to that exposition of revelation, the purport (aév4z) of whose question avd reply is spoken thus* :—‘“ O creator ! in whom is the manifestation of secretly-progressing destruction, that is, in whom is its progress*?” And Athaymazd spoke thus: “In him who is the guide of a vile religion; whoever it is who puts on a girdle 1 The sacred shirt (see Chap. XL, 2). The garment of a purified man is called Vohfiman in Vend. XIX, 76-78, 81-83 (trans. D.). * The term seg or ség, used for ‘destruction’ here and in §§ 21-23, is the name of ‘the fiend who causes annihilation’ (see Bd. XXVIII, 26). * It is possible that an-ayivy4g4nih may mean ‘no garmenting,’ and refer to the sacred shirt, as the previous term avibandih, ‘no belting,’ refers to the sacred thread-girdle. * In Pahl. Vend. XVIII, 21-23, with some variations (see Haug’s Essays, p. 367). 5 Instead of rfitbAkih, ‘progress, K35 has rabanih, which might mean ‘soul-state,’ but is probably a clerical blunder. [18] K 130 DADISTAN-! D{NIK. at most thrice (3-tQmak) in a year’, that is, he does not wear a sacred shirt and ¢hread-girdle, and his law also is this, that it is not necessary to wear them”’—and when the law of no belting is so grievous that, when that law shall be accepted, it is observed ¢haé destruction is strengthened.
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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