Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 See Chap. XLI, 5. ® Mr4 has ‘faving purified around the place.’ * The Atas Ny4yis (see Haug’s Essays, p. 403). 5 This place is at the end of the ceremonial area farthest from - CHAPTER XLVIII, 20-24. 167 and to consider invokable the glory given to the luminaries avd the guardian spirits of the good. 22. Of those? also who, co-operatively, conjointly, and interspersed (ham-rés), Aave each separately remained in their own places and thought of the sacred beings, with propitiation of Adhaymazd and scornful notice (tar dahisnd) of the evil spirit, the employment stands forth prominently at the ceremonial. 23. As to the position of others co-operating wz¢h him who is an officiating priest of good leadership, there are some who are for the Avesta’, there is the solitude (khadftd4rth) by the fire, there are some who are bringers* forward of water, there are some who are for carriers away, there are some who are solitary ones, there are some who are gregarious ones, there are some who are directors of duties, and their own needful arrangement in the place is arranged in the ceremony. 24. In cleanliness, purity, avd truth, as much as there 1s in this mingled existence‘, if one has to commence a ceremony glorifying the sacred beings, the fire. Here the priest first invokes the spirits in whose honour the ceremony is about to be performed, by reciting their several propitiatory formulas (see Chap. XXIX, 1). ' Referring to any other priests who may be present. 2 Mrq has ‘for carriers,’ omitting the three clauses about the Avesta, fire, and bringing water. 5 Or, perhaps, ‘ there is Ae who may be a bringer;’ and similarly in the following clauses. The plural suffix -ih4 being identical in form with the P4z. conditional form of the verb ‘to be,’ which seems to be the origin of the adverbial suffix corresponding to -ly in English when added to an adjective ; occasionally it is added to a substantive, as is probably the case here, and can then be only translated by ‘may, or would, be’ (see Chap. XLIV, 11). * This first clause may belong to the preceding section. 168 DADISTAN-f DINIK. when the righteously-disposed temperament is purified along with the apparatus the abundant ritualism (ntrangakth) of the spirit is a symbol axd reminder of the will of the sacred beings, undesired by the fiend 1, azd remains a blessing deservedly unto ¢hose come together. 25. Then is explained the text (avistak) of that great scripture (nask6) which is called the HAadékht?, ¢hat is itself the best of the chiefs of the scriptures, azd of the sublime Dvazdahhémast * ¢hat is not recited by any voice with falsehood (4kadb§) *, azd is called ‘the origin of every truth 5.’ 26. The pure glorification of the sacred beings is in the light, this is in the morning time (frayar gas)*; and even until night the ritualistic avd true 1 K35 has dr6n, ‘sacred cake,’ instead of drfig.
2The pure glorification of the sacred beings is in the light, this is in the morning time (frayar gas)*; and even until night the ritualistic avd true 1 K35 has dr6n, ‘sacred cake,’ instead of drfig. * The twentieth Nask, which is said to have chiefly treated of religious ceremonies and texts (see Byt. III, 25). Two Avesta fragments, published by Westergaard as Yt. XXI and XXII, are traditionally ascribed to this Nask. § Another name for the Damdad Nask, from which the Bundahis appears to have originated (see Zs. IX, 1). The name is also applied to a particular series of ceremonies, continued for twelve successive days in honour of each of the twenty-two sacred beings whose names are given to the rst—7th, gth-14th, 16th—zand, 24th, and 26th days of the month; these ceremonies last, therefore, for 264 days (see Byt. II, 59). * It can hardly be akadb4, as that would imply that it ‘is not recited by any undeceitful voice.’ The use of the prefix 4- in the sense of ‘with’ is rare, but it occurs in &4pfistand, ‘pregnant,’ (whence Pers. A4bistan), and is noticed by Dastfir Jamaspji in his Pahlavi Dictionary, p. 2. 5 Reading bun-i ko/a rastth, apparently a forerunner of the modern name Bundahis. * The frayar period of the day corresponds to the Havan Gah or morning (compare Farh. Okh. p. 42 with Bd. XXV, 9), at which time the Yasna ceremonial should be performed when not accom- CHAPTER XLVIII, 25-29. 169 recitation of revelation (dind) is unchangeably proceeding, undivided and faultless. 27. This, too, is in benediction of the angels; this, too, is producing restraint of the fiends; this, too, is in praise of the glorious ones, the mighty doers; this, too, is as an admonition for creatures subject to command; this is in the true words of the ancients who ave passed away; this, too, is as a suitable servant for the righteous, these good doers; this, too, is to obtain a permanence (patist4n) of requisites; this, too, is suitable for the discreet azd zs merciful; this, too, is as another way z# which the promoters of good (véh-yavk4r4n) are pardoned, as soon as the Hémjuice (parahém) is digested, through not having eaten from dawn till night during the pure utterance of the pure glorification. 28. And, moreover, one performs no work}, nor is even a word uttered; one does not go to sleep, nor should they allow any pollution to the body; the sequence (patis4rih) of the religious formulas is, likewise, not changed from that ordered, nor is even a detached thought away from that truth avd purity; du¢ always w7th phrases rightly consecutive azd properly worded (hdQ-sakhunag4néth4) the Avesta is uttered; and even the manner of response of one’s co-operators is 7% modes contributing to good (hQ-pad4y4k6), or they utter the scripture (nask). 29. Since the production of stench is needing something essentially purifying, many formulas in the ceremonial are tokens aad signs which, while they
329. Since the production of stench is needing something essentially purifying, many formulas in the ceremonial are tokens aad signs which, while they panied by the Vendid4d; or, according to the text, it must be performed by daylight. * During the ceremonial. 170 DAnISTAN-? DiNik. are strongly manifested, are terrifying and vexing to the demons, and inviting and rejoicing to the angels, 30. Such as, indeed, the pure Hém, which is squeezed out by four applications of holy-water (zérth)! with religious formulas, is noted even as a similitude of the understanding? and birth of the four apostles bringing the good religion, who are he who was the blessed Zaratist and they who are to be Hishédar, Hishédar-m4h, and Séshans*, 31. As also the metal mortar (hAvan) which is struck‘ during the squeezing of the Hém, and its sound is evoked along with the words of the Avesta, which becomes a reminder of the thoughts, words, and deeds on the coming of those true apostles into the world. 32. As also the proper rite as regards the water, that they should perform three times®, which is showing the world the glorious seizing of water® and formation 1 In preparing the Hém-juice fresh holy-water (z6r) is added four times to the Hém-twigs which are each time pounded anew, while reciting the Ahunavar formula, and their liquor strained into a cup (see Haug’s Essays, p. 402). 2 There is no authority for translating sinvisnd by ‘conception,’ otherwise that meaning would suit this sentence better. Mr4 has yehevanisné, ‘existence,’ which differs by only one extra stroke of the pen in Pahlavi. 5 See Chap. II, ro. ‘ The word sik4vf-aftd really means ‘is split.’ During the pounding of the Hém-twigs the pestle is struck several times against the sides of the mortar, so as to produce a ringing sound (see Haug’s Essays, p. 401). 5 Reading vidan4g, instead ‘of gfin-aé, by transposing the first two Pahlavi characters. After the first series of poundings of the Hém-twigs holy-water is added to them three times while reciting, each time, the Ashem-vohfi formula (ibid.). * The evaporation from the ocean, said to be effected by Tistar for the production of rain (see Chap. XCIII, 2, 3). CHAPTER XLVIII, 30-34. 171 of rain, ad the healthfulness of the production of rain, 33. And as the purification of the milk, by the glorious ritualistic product (ntrang)? taken from the purifying cattle, is divided in two, by means of which the token is that which is great, glorious, and good; one demg for the daughter of Padrvagirya ® the Mazda-worshipper, and from her was Aéshnér full of wisdom; and one éemg Farhank, daughter of Vidhirisa ¢, and from her came Kai-Kav4d 5,
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.
12 See Chap. XLI, 5. ® Mr4 has ‘faving purified around the place.’ * The Atas Ny4yis (see Haug’s Essays, p. 403). 5 This place is at the end of the ceremonial area farthest from - CHAPTER XLVIII, 20-24. 167 and to consider invokable the glory given to the luminaries avd the guardian spirits of the good. 22. Of those? also who, co-operatively, conjointly, and interspersed (ham-rés), Aave each separately remained in their own places and thought of the sacred beings, with propitiation of Adhaymazd and scornful notice (tar dahisnd) of the evil spirit, the employment stands forth prominently at the ceremonial. 23. As to the position of others co-operating wz¢h him who is an officiating priest of good leadership, there are some who are for the Avesta’, there is the solitude (khadftd4rth) by the fire, there are some who are bringers* forward of water, there are some who are for carriers away, there are some who are solitary ones, there are some who are gregarious ones, there are some who are directors of duties, and their own needful arrangement in the place is arranged in the ceremony. 24. In cleanliness, purity, avd truth, as much as there 1s in this mingled existence‘, if one has to commence a ceremony glorifying the sacred beings, the fire. Here the priest first invokes the spirits in whose honour the ceremony is about to be performed, by reciting their several propitiatory formulas (see Chap. XXIX, 1). ' Referring to any other priests who may be present. 2 Mrq has ‘for carriers,’ omitting the three clauses about the Avesta, fire, and bringing water. 5 Or, perhaps, ‘ there is Ae who may be a bringer;’ and similarly in the following clauses. The plural suffix -ih4 being identical in form with the P4z. conditional form of the verb ‘to be,’ which seems to be the origin of the adverbial suffix corresponding to -ly in English when added to an adjective ; occasionally it is added to a substantive, as is probably the case here, and can then be only translated by ‘may, or would, be’ (see Chap. XLIV, 11). * This first clause may belong to the preceding section. 168 DADISTAN-f DINIK. when the righteously-disposed temperament is purified along with the apparatus the abundant ritualism (ntrangakth) of the spirit is a symbol axd reminder of the will of the sacred beings, undesired by the fiend 1, azd remains a blessing deservedly unto ¢hose come together. 25. Then is explained the text (avistak) of that great scripture (nask6) which is called the HAadékht?, ¢hat is itself the best of the chiefs of the scriptures, azd of the sublime Dvazdahhémast * ¢hat is not recited by any voice with falsehood (4kadb§) *, azd is called ‘the origin of every truth 5.’ 26. The pure glorification of the sacred beings is in the light, this is in the morning time (frayar gas)*; and even until night the ritualistic avd true 1 K35 has dr6n, ‘sacred cake,’ instead of drfig.
2The pure glorification of the sacred beings is in the light, this is in the morning time (frayar gas)*; and even until night the ritualistic avd true 1 K35 has dr6n, ‘sacred cake,’ instead of drfig. * The twentieth Nask, which is said to have chiefly treated of religious ceremonies and texts (see Byt. III, 25). Two Avesta fragments, published by Westergaard as Yt. XXI and XXII, are traditionally ascribed to this Nask. § Another name for the Damdad Nask, from which the Bundahis appears to have originated (see Zs. IX, 1). The name is also applied to a particular series of ceremonies, continued for twelve successive days in honour of each of the twenty-two sacred beings whose names are given to the rst—7th, gth-14th, 16th—zand, 24th, and 26th days of the month; these ceremonies last, therefore, for 264 days (see Byt. II, 59). * It can hardly be akadb4, as that would imply that it ‘is not recited by any undeceitful voice.’ The use of the prefix 4- in the sense of ‘with’ is rare, but it occurs in &4pfistand, ‘pregnant,’ (whence Pers. A4bistan), and is noticed by Dastfir Jamaspji in his Pahlavi Dictionary, p. 2. 5 Reading bun-i ko/a rastth, apparently a forerunner of the modern name Bundahis. * The frayar period of the day corresponds to the Havan Gah or morning (compare Farh. Okh. p. 42 with Bd. XXV, 9), at which time the Yasna ceremonial should be performed when not accom- CHAPTER XLVIII, 25-29. 169 recitation of revelation (dind) is unchangeably proceeding, undivided and faultless. 27. This, too, is in benediction of the angels; this, too, is producing restraint of the fiends; this, too, is in praise of the glorious ones, the mighty doers; this, too, is as an admonition for creatures subject to command; this is in the true words of the ancients who ave passed away; this, too, is as a suitable servant for the righteous, these good doers; this, too, is to obtain a permanence (patist4n) of requisites; this, too, is suitable for the discreet azd zs merciful; this, too, is as another way z# which the promoters of good (véh-yavk4r4n) are pardoned, as soon as the Hémjuice (parahém) is digested, through not having eaten from dawn till night during the pure utterance of the pure glorification. 28. And, moreover, one performs no work}, nor is even a word uttered; one does not go to sleep, nor should they allow any pollution to the body; the sequence (patis4rih) of the religious formulas is, likewise, not changed from that ordered, nor is even a detached thought away from that truth avd purity; du¢ always w7th phrases rightly consecutive azd properly worded (hdQ-sakhunag4néth4) the Avesta is uttered; and even the manner of response of one’s co-operators is 7% modes contributing to good (hQ-pad4y4k6), or they utter the scripture (nask). 29. Since the production of stench is needing something essentially purifying, many formulas in the ceremonial are tokens aad signs which, while they
329. Since the production of stench is needing something essentially purifying, many formulas in the ceremonial are tokens aad signs which, while they panied by the Vendid4d; or, according to the text, it must be performed by daylight. * During the ceremonial. 170 DAnISTAN-? DiNik. are strongly manifested, are terrifying and vexing to the demons, and inviting and rejoicing to the angels, 30. Such as, indeed, the pure Hém, which is squeezed out by four applications of holy-water (zérth)! with religious formulas, is noted even as a similitude of the understanding? and birth of the four apostles bringing the good religion, who are he who was the blessed Zaratist and they who are to be Hishédar, Hishédar-m4h, and Séshans*, 31. As also the metal mortar (hAvan) which is struck‘ during the squeezing of the Hém, and its sound is evoked along with the words of the Avesta, which becomes a reminder of the thoughts, words, and deeds on the coming of those true apostles into the world. 32. As also the proper rite as regards the water, that they should perform three times®, which is showing the world the glorious seizing of water® and formation 1 In preparing the Hém-juice fresh holy-water (z6r) is added four times to the Hém-twigs which are each time pounded anew, while reciting the Ahunavar formula, and their liquor strained into a cup (see Haug’s Essays, p. 402). 2 There is no authority for translating sinvisnd by ‘conception,’ otherwise that meaning would suit this sentence better. Mr4 has yehevanisné, ‘existence,’ which differs by only one extra stroke of the pen in Pahlavi. 5 See Chap. II, ro. ‘ The word sik4vf-aftd really means ‘is split.’ During the pounding of the Hém-twigs the pestle is struck several times against the sides of the mortar, so as to produce a ringing sound (see Haug’s Essays, p. 401). 5 Reading vidan4g, instead ‘of gfin-aé, by transposing the first two Pahlavi characters. After the first series of poundings of the Hém-twigs holy-water is added to them three times while reciting, each time, the Ashem-vohfi formula (ibid.). * The evaporation from the ocean, said to be effected by Tistar for the production of rain (see Chap. XCIII, 2, 3). CHAPTER XLVIII, 30-34. 171 of rain, ad the healthfulness of the production of rain, 33. And as the purification of the milk, by the glorious ritualistic product (ntrang)? taken from the purifying cattle, is divided in two, by means of which the token is that which is great, glorious, and good; one demg for the daughter of Padrvagirya ® the Mazda-worshipper, and from her was Aéshnér full of wisdom; and one éemg Farhank, daughter of Vidhirisa ¢, and from her came Kai-Kav4d 5,
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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