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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1CuarterR XLVIII. 1. The forty-seventh question is that which you ask thus: How is a liking for the desirableness, joy, and pleasure arisinmg from the sacred ceremony (yazisn) friendly to Athavmazd, the archangels?, and the guardian spirits of the righteous*; in what manner is the perfection of him by whom the ceremony is ordered and the people of the country then exalted by them; and how azd in what manner does it become the vexation, defeat, anguish, and discomfort of the evil spirit, the demons, and the fiends? 2. How is the purpose of the ceremony, what is the ceremony, where is the place* when they shall perform z¢, what is good when they shall 1 The evil spirit. * The archangels are usually reckoned as seven in number, because Afharmazd, their creator, is considered as presiding over the six others, whose names are Vohfiman, Ardavahist, Shatvaird, Spendarmad, Horvadad, and Amerédad. These names are merely corruptions of Avesta phrases meaning ‘good thought, perfect rectitude, desirable dominion, bountiful devotion, health, and immortality,’ respectively, and the archangels, or ‘immortal benefactors,’ are personifications of these ideas. They are said to have been the first creatures created, after the guardian spirits or prototypes of creation, the light, and the sky (see Bd. I, 8, 23-26). * See Chap. II, 5. ‘ Or g4s may mean ‘time.’ 160 - DAbISTAN-! DENiK. perform 2¢, and how 7s z¢ good when they shall perform 2¢? 3. The reply is this, that the great satisfaction of Afthaymazd and the archangels arising from the sacred ceremony is in the purity of its formulary (nirang), azd also in this, that z¢ is completely fulfilling his own blessed commands; because he ordered that entire goodness for the complete procedure of those of the good religion (bOndakéd haidinakdnakih), as the recompense and full allotment of the sure upholder of religion among those who rightly recite z4. 4. From the performance of the ceremonial of the sacred beings are the propitiation of the good spirits, the destruction (drigisn6) of violence, the increase of digestiveness, the growth of plants, the prosperity of the world, ard also the proper progress of living beings, even until the movement of the renovation of the universe and the immortality of the creatures arise therefrom. 5. It became so, it is expressly said, because the sacred beings are great; and unitedly opposing it the demons are particularly undesirous of zt, and owing to it their defeat azd vexation are severe; its consecrated cup (tastikd)! also becomes the express preservation of the ceremony. 6. And its purpose enquired about is this, that religion is transmitted clearly to the intelligent, that is, 7¢ zs not the wisdom whose comprehension evrzs¢s in worldly beings; and as, moreover, even that which is not understood by worldly wisdom is really the
26. And its purpose enquired about is this, that religion is transmitted clearly to the intelligent, that is, 7¢ zs not the wisdom whose comprehension evrzs¢s in worldly beings; and as, moreover, even that which is not understood by worldly wisdom is really the 1 Referring probably to the cup of H6m juice, the preparation, consecration, and use of which are essentially characteristic of the Yasisn or sacred ceremony, and are, therefore, supposed to be very repulsive to the demons. CHAPTER XLVIII, 3-9. 161 creature of the spirits, that also which is the spiritual formulary (ntrang) is for making 2¢ intelligible to worldly beings through the body’. 7. That religion which is comprehensible by the world ad authoritative (nikézak5) is rightly connected with that which worldly beings are quite able to understand through worldly wisdom; and the understanding about its evidence as to that which is spiritual and powerful, apart from the worldly evidence of superiors (avarik4n6), is the right way of the intelligent. 8. That proper (k4n6) purpose—in which, moreover, the ceremonial, owing to timely memory for its own completion, is unique—is this unique exhibition of purity in the pure glorifying of the heavenly angels, as is commanded ; just as the purpose of the ceremonial of a season-festival dezng before the season-festival, azd of maintaining (d4rdn) the exposure of the body of a jackal (sakh4l)? ov a man, is to make the body clean from the corrupting (nasfsik6) pollution’, azd also from outward contamination. 9. That also which might be written, as to the much retribution appointed as regards washing the limbs outside with clean moisture from clean 1 That is, the purpose of the ceremonial is to afford an outward symbol of the spiritual mysteries of the religion. _ ® This reading is uncertain, but the reference appears to be to the exposure of the dead. Mrq has the sentence altered as follows :—‘ just as the ceremony of a season-festival is exhibited more royally (or more joyously) before the season-festival, and a man who is a judge is for the purpose of making the body clean from the corrupting pollution, and also from contamination which is even outside the body, as much as is proper.’ * That is, the pollution due to the Nasfs, or fiend of corruption, who is supposed to seize upon all corpses (see Chap. XVII, 7). [8] M 162 DADISTAN-? DINK.
3XVII, 7). [8] M 162 DADISTAN-? DINK. animals! and plants, and then completely washing the body with the purifying water streaming forth ; as to the clean scents among those which they rightly perceive, and making the body and clothing? sweet-scented; and as to the putting on of the white and proper garment of Vohfiman, and supposing the power‘ of avarice ¢o de the sight of distress, is a/ superfluous. 10. But zt is needful still as regards these matters, that is, while engaged in the ceremonial z¢ zs not to be hurried owing to any hunger ov thirst, owing to liability of punishment for religious practices®, ov even owing to deficiency® of vacant space. 11. And before the ceremonial ove is to eat at the appropriate time, and such food, too, as is preparable and only moderately troublesome (nav4s); and any of that which one has to perform aloud in leaving the heavenly-minded, yet moderate, duty in the abode of fires'—which is perpetual light—is proper, pertaining to good works, and good for him, and thereby lodging in zm. 12. And they, that is, 1 Referring to ceremonial purification by washing with bull’s urine. 2 Or ‘the clothing of the body.’ * The sacred shirt (see Chaps. XXXIX, 19, XL, 2). “ Reading va zérih, but it may be niz6rih, ‘ weakening.’ 5 This seems to be the meaning of min pAdafrahth-f dinétkth, At the time this was written the religion was often persecuted, and its ceremonies were liable to interruption; but even when such a misfortune was apprehended, they were not to be hurried over. * The word is kamtfh in the MSS., but it may possibly have been k4mfh originally, in which case the meaning would be: ‘or even owing to wishing for evacuation.’ 7 The fire temple, where the sacred fire is kept perpetually burning. CHAPTER XLVIII, IO—-I5. 163 the gloomy ones!, thereby see the service (yas4k) for them themselves is short; and good are they?® who come into the world glorified by praise. 13. The position of the ceremony-holders? themselves, that is, the position of the officiating priest (z6t5) and his co-operators, is the Afirvés‘ place; and, if z¢ de the precinct (dargasth) of prayers, one should wash z¢ over (madam pasdydd) with the water of purification, to make 7z¢ clean. 14. The apparatus of the ceremonial, ¢ogether with its own man, who is a solemnizer, and the two creatures which are solid® out of these four: fire, metal, water, and plants, just as one has to bring them together in readiness, the stone Afrvés, the stone and mortar Khan’, and the Hém-mortar® (h4vanth), cups, avd crescent-shaped (mAh-rfip6) stands?® set upon 2z¢, are aé// ceremoniously washed (p4dy4vintd) with the water of purification. 15. The ' The demons. In Mrq the sentence, already obscure, is altered so as to be unintelligible. ? The angels. The meaning is that, by the utterance of the proper formulas at the proper times, the demons are discouraged, and the angels are induced to come to the ceremony.
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.
1CuarterR XLVIII. 1. The forty-seventh question is that which you ask thus: How is a liking for the desirableness, joy, and pleasure arisinmg from the sacred ceremony (yazisn) friendly to Athavmazd, the archangels?, and the guardian spirits of the righteous*; in what manner is the perfection of him by whom the ceremony is ordered and the people of the country then exalted by them; and how azd in what manner does it become the vexation, defeat, anguish, and discomfort of the evil spirit, the demons, and the fiends? 2. How is the purpose of the ceremony, what is the ceremony, where is the place* when they shall perform z¢, what is good when they shall 1 The evil spirit. * The archangels are usually reckoned as seven in number, because Afharmazd, their creator, is considered as presiding over the six others, whose names are Vohfiman, Ardavahist, Shatvaird, Spendarmad, Horvadad, and Amerédad. These names are merely corruptions of Avesta phrases meaning ‘good thought, perfect rectitude, desirable dominion, bountiful devotion, health, and immortality,’ respectively, and the archangels, or ‘immortal benefactors,’ are personifications of these ideas. They are said to have been the first creatures created, after the guardian spirits or prototypes of creation, the light, and the sky (see Bd. I, 8, 23-26). * See Chap. II, 5. ‘ Or g4s may mean ‘time.’ 160 - DAbISTAN-! DENiK. perform 2¢, and how 7s z¢ good when they shall perform 2¢? 3. The reply is this, that the great satisfaction of Afthaymazd and the archangels arising from the sacred ceremony is in the purity of its formulary (nirang), azd also in this, that z¢ is completely fulfilling his own blessed commands; because he ordered that entire goodness for the complete procedure of those of the good religion (bOndakéd haidinakdnakih), as the recompense and full allotment of the sure upholder of religion among those who rightly recite z4. 4. From the performance of the ceremonial of the sacred beings are the propitiation of the good spirits, the destruction (drigisn6) of violence, the increase of digestiveness, the growth of plants, the prosperity of the world, ard also the proper progress of living beings, even until the movement of the renovation of the universe and the immortality of the creatures arise therefrom. 5. It became so, it is expressly said, because the sacred beings are great; and unitedly opposing it the demons are particularly undesirous of zt, and owing to it their defeat azd vexation are severe; its consecrated cup (tastikd)! also becomes the express preservation of the ceremony. 6. And its purpose enquired about is this, that religion is transmitted clearly to the intelligent, that is, 7¢ zs not the wisdom whose comprehension evrzs¢s in worldly beings; and as, moreover, even that which is not understood by worldly wisdom is really the
26. And its purpose enquired about is this, that religion is transmitted clearly to the intelligent, that is, 7¢ zs not the wisdom whose comprehension evrzs¢s in worldly beings; and as, moreover, even that which is not understood by worldly wisdom is really the 1 Referring probably to the cup of H6m juice, the preparation, consecration, and use of which are essentially characteristic of the Yasisn or sacred ceremony, and are, therefore, supposed to be very repulsive to the demons. CHAPTER XLVIII, 3-9. 161 creature of the spirits, that also which is the spiritual formulary (ntrang) is for making 2¢ intelligible to worldly beings through the body’. 7. That religion which is comprehensible by the world ad authoritative (nikézak5) is rightly connected with that which worldly beings are quite able to understand through worldly wisdom; and the understanding about its evidence as to that which is spiritual and powerful, apart from the worldly evidence of superiors (avarik4n6), is the right way of the intelligent. 8. That proper (k4n6) purpose—in which, moreover, the ceremonial, owing to timely memory for its own completion, is unique—is this unique exhibition of purity in the pure glorifying of the heavenly angels, as is commanded ; just as the purpose of the ceremonial of a season-festival dezng before the season-festival, azd of maintaining (d4rdn) the exposure of the body of a jackal (sakh4l)? ov a man, is to make the body clean from the corrupting (nasfsik6) pollution’, azd also from outward contamination. 9. That also which might be written, as to the much retribution appointed as regards washing the limbs outside with clean moisture from clean 1 That is, the purpose of the ceremonial is to afford an outward symbol of the spiritual mysteries of the religion. _ ® This reading is uncertain, but the reference appears to be to the exposure of the dead. Mrq has the sentence altered as follows :—‘ just as the ceremony of a season-festival is exhibited more royally (or more joyously) before the season-festival, and a man who is a judge is for the purpose of making the body clean from the corrupting pollution, and also from contamination which is even outside the body, as much as is proper.’ * That is, the pollution due to the Nasfs, or fiend of corruption, who is supposed to seize upon all corpses (see Chap. XVII, 7). [8] M 162 DADISTAN-? DINK.
3XVII, 7). [8] M 162 DADISTAN-? DINK. animals! and plants, and then completely washing the body with the purifying water streaming forth ; as to the clean scents among those which they rightly perceive, and making the body and clothing? sweet-scented; and as to the putting on of the white and proper garment of Vohfiman, and supposing the power‘ of avarice ¢o de the sight of distress, is a/ superfluous. 10. But zt is needful still as regards these matters, that is, while engaged in the ceremonial z¢ zs not to be hurried owing to any hunger ov thirst, owing to liability of punishment for religious practices®, ov even owing to deficiency® of vacant space. 11. And before the ceremonial ove is to eat at the appropriate time, and such food, too, as is preparable and only moderately troublesome (nav4s); and any of that which one has to perform aloud in leaving the heavenly-minded, yet moderate, duty in the abode of fires'—which is perpetual light—is proper, pertaining to good works, and good for him, and thereby lodging in zm. 12. And they, that is, 1 Referring to ceremonial purification by washing with bull’s urine. 2 Or ‘the clothing of the body.’ * The sacred shirt (see Chaps. XXXIX, 19, XL, 2). “ Reading va zérih, but it may be niz6rih, ‘ weakening.’ 5 This seems to be the meaning of min pAdafrahth-f dinétkth, At the time this was written the religion was often persecuted, and its ceremonies were liable to interruption; but even when such a misfortune was apprehended, they were not to be hurried over. * The word is kamtfh in the MSS., but it may possibly have been k4mfh originally, in which case the meaning would be: ‘or even owing to wishing for evacuation.’ 7 The fire temple, where the sacred fire is kept perpetually burning. CHAPTER XLVIII, IO—-I5. 163 the gloomy ones!, thereby see the service (yas4k) for them themselves is short; and good are they?® who come into the world glorified by praise. 13. The position of the ceremony-holders? themselves, that is, the position of the officiating priest (z6t5) and his co-operators, is the Afirvés‘ place; and, if z¢ de the precinct (dargasth) of prayers, one should wash z¢ over (madam pasdydd) with the water of purification, to make 7z¢ clean. 14. The apparatus of the ceremonial, ¢ogether with its own man, who is a solemnizer, and the two creatures which are solid® out of these four: fire, metal, water, and plants, just as one has to bring them together in readiness, the stone Afrvés, the stone and mortar Khan’, and the Hém-mortar® (h4vanth), cups, avd crescent-shaped (mAh-rfip6) stands?® set upon 2z¢, are aé// ceremoniously washed (p4dy4vintd) with the water of purification. 15. The ' The demons. In Mrq the sentence, already obscure, is altered so as to be unintelligible. ? The angels. The meaning is that, by the utterance of the proper formulas at the proper times, the demons are discouraged, and the angels are induced to come to the ceremony.
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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