Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
16. The seed which was the essence of the life of the leader (mtrak6) of life, who was G4yémard, flowed forth on 47s passing away, came on to the earth of the beneficent angel‘, avd is preserved in the earth until, through the protection of the angels, a brother and ' This is the second of the four periods of three thousand years of which time is said to be composed (see Chap. XXXVII, r1n). The ‘shape of the fire-priest’ is one of the spiritual creations of the first period, in which shape man was created during the second period, and this primeval man became GAyémard (that is, ‘a living mortal’) through the persecution of the evil spirit (see § 5) at the commencement of the third period. The first two steps of this creation are not described in the text of the Bundahis known to Europeans. * The evil spirit, who is said to be the origin of falsehood (see Chap. XXXVII, 11). ’ Which means ‘the living mortal,’ or ‘the mortal living one.’ * The female archangel Spendarmad, who has special charge of the earth. Or the phrase may be ‘came on to the earth which the beneficent spirit produced.’ CHAPTER LXIV, 4—-LXV, I. 199 sister of mankind’, connected together, have grown from it, fave attained to movement axd walking upon the earth, azd have advanced even to intercourse and also procreation. 7. The ground where the life of Gayémard departed is gold, avd from the other land, where the dissolution of Azs various members occurred, as many kinds of decorative metals flowed forth it is said?, CuaptTer LXV. 1. As to the sixty-fourth question and reply, that which you ask is thus: Where and from what did the origin of race, which they say was next-of-kin marriage (khvétQd4d6)§, arise; and from what place did it arise ? 1 The Mashy4ih and Mashy4yéth, or man and woman, of § 2, who are said to have grown up, in the course of forty years, connected together in the shape of a plant; but, after a breathing soul had entered them, they became human beings, and fifty years later they began to be the progenitors of mankind (see Bd. XV, 1-30). * Zs. X, 2 states that eight kinds of metal arose from the various members of the dead GAyémard, namely, gold, silver, iron, brass, tin, lead, quicksilver, and adamant. > Usually written khvétQk-das (Av. vaétvadatha, ‘a giving of, or to, one’s own’). It is a term applied to marriages between near relations, and is extolled as specially meritorious. For centuries past the Parsis have understood it to refer to marriages between first cousins, and all allusions to marriage between nearer relations they attribute to the practices of heretics (see Sls. XVIII, 4n); though, like the professors of all other religions, they must admit the necessity of such a practice in the first family of mankind, as detailed in the text. Translations of other passages relating to the subject will be found in Appendix III, and it is also mentioned in Chaps. XXXVII, 82, LXXVII, 6, and LXXVIIT, rg. 200 DADISTAN-t DINIK.
2Translations of other passages relating to the subject will be found in Appendix III, and it is also mentioned in Chaps. XXXVII, 82, LXXVII, 6, and LXXVIIT, rg. 200 DADISTAN-t DINIK. 2. The reply is this, that the first consummation of next-of-kin marriage was owing to that which Mashyath aud Mashydyéih! did, who were brother and sister together, and their consummation of intercourse produced a son? as a consummation of the first next-of-kin marriage. 3. So that they effected the first intercourse of man with woman, and the entire progress of the races of every kind of lineage of men arose from that, avd all the men of the world are of that race. 4. It is truly said, that it was the joy of the lord and creator after the creation of the creatures, and, owing to that, its consummation, which was his complete accomplishment of the existence of the creatures (dAmAnth), was owing to him. 5. And its occurrence, too, is in evidence that the creator, who is so with unflinching (atér4k) will, is as much the cause of the begetting and entire progress of his own perfect creatures?, in whom begetting is by destiny, as Héshéng* by whom two-thirds® of the demons were smitten, Takhmérup® who overturned Aharman through the power of the angels, Yim by 1 See Chap. LXIV,2. The names are here written Mashyéth and Mashyéyéth. 2 Twins, according to Bd. XV, 22, 24. * That is, he is not only the original creator, but also the perpetual promoter of the increase and progress of the creation, as much as those who appear to be such promoters, though merely acting as his agents. ‘ Here written Héshyang. For the Av. names of these four primeval monarchs, see Chap. II, ron. ’ K3e has ‘three-thirds,’ but see Aban Yt. 22, Ram Yt. 8, Zamyad Yt. 26. * He is said to have subjugated the evil spirit, and to have used him as a steed for thirty years (see Chaps. II, 10, XXXVII, 35). CHAPTER LXV, 2—LXVI, 3. 20! whom order was arranged and death was driven away (avak4ld6)!, Frédin who fettered Az-t Dahak? and stripped his blaspheming (ntrang4k) from the world, and the many princes (kay4n) and highpriests of grave spirit who were, and are, and will be. CuapTer LXVI. 1. As ¢o the sixty-fifth question axd reply, that which you ask is thus: Zherve ts a man of wealth of the good religion who fully intends to order a cedebration of all the rites of his religion; and a priest of it, to whom the five chapters (fragardé) of the Avesta (‘text’) of the correct law of the Nirangistan (‘ religious-formula code’) are easy through the Zand (‘commentary ), is ever progressing in priestly manhood (magéi-gabv4th). 2. And he (the man) goes unto him, and he (the priest) speaks thus: ‘All the religious rites are performed for 350 airhams*, as a gift always given beforehand by them who give the order unto me, so that I may come to them.’ 3. A man of the disciples’, to whom the five
32. And he (the man) goes unto him, and he (the priest) speaks thus: ‘All the religious rites are performed for 350 airhams*, as a gift always given beforehand by them who give the order unto me, so that I may come to them.’ 3. A man of the disciples’, to whom the five 1 He is said to have kept away cold and heat, decay and death, and other evils from the earth (see Ram Yt. 16, ZamyAd Yt. 33). ® See Chap. XXXVII, 97. 3 This was the name of one of the first thirty sections of the HOsp4rfim Nask (see Chap. LXI, 3), and a portion of it, containing the Pahlavi commentary (or Zand) of three chapters, with many Avesta quotations, is still extant. * The word giganéd, ‘dirham,’ is here omitted, but occurs in §§ 16, 20. The sum of 350 dirhams would be about 1224 rfipts (see Chap. LII, 1 n). 5 That is, those who are still learning their priestly duties (see Chap. XLV). 202 DADISTAN-t DINIK. sections (vidag) of the Avesta are easy, and nothing whatever of its Zand is easy’, then says unto him—unto that man who intends to order all the religious rites—thus: ‘For this gift I will conduct all the religious rites for thee twice, with the appliances in the land of P4rs?, shouldst thou give the order unto me. 4. For it is quite possible for me to pray so many sections through my own exertion (dastd), du¢ for him? it is necessary to order again of an officiating priest (pavan z6tak5), who is himself not able to pray any section, 07 does not himself pray; and it is not necessary for him to go for the control (parv4r)* of all the religious rites when a stipend (bahar) is the one consideration within him, and the matter is that he® may receive again. 5. He who has always himself prayed is better than he who shall accept readily azd orders the work again, and is not able to pray it himself, when a fulfilment is tedious to him; when z¢ is I who® receive, I always pray myself better than he who would accept readily and orders again, and it brings on my business to a closing point.’ 6. The priestly man speaks thus : ‘ The considera- 1 It being far easier to learn the Avesta by heart than to understand its meaning by aid of the Pahlavi commentary ; a competent knowledge of the latter being sought only by advanced disciples, and rarely attained by any but the most learned priests. * Reading pavan bfim-i P4rs, as in § 15; K35 has here pavan bfin-fras, ‘for opening the beginning,’ which might be understood to refer to the preliminary ceremonies for preparing the ceremonial apparatus, if the phrase were not otherwise written elsewhere. In § 21 K35 has pavan bfn-f Pfrs, 5 K35 omits the last letter of valman. * Or, it may be ‘to the precincts.’ 5 Literally ‘I.’ * Reading li mfn, instead of lanman, ‘we.’ CHAPTER LXVI, 4—I0. 203
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.
16. The seed which was the essence of the life of the leader (mtrak6) of life, who was G4yémard, flowed forth on 47s passing away, came on to the earth of the beneficent angel‘, avd is preserved in the earth until, through the protection of the angels, a brother and ' This is the second of the four periods of three thousand years of which time is said to be composed (see Chap. XXXVII, r1n). The ‘shape of the fire-priest’ is one of the spiritual creations of the first period, in which shape man was created during the second period, and this primeval man became GAyémard (that is, ‘a living mortal’) through the persecution of the evil spirit (see § 5) at the commencement of the third period. The first two steps of this creation are not described in the text of the Bundahis known to Europeans. * The evil spirit, who is said to be the origin of falsehood (see Chap. XXXVII, 11). ’ Which means ‘the living mortal,’ or ‘the mortal living one.’ * The female archangel Spendarmad, who has special charge of the earth. Or the phrase may be ‘came on to the earth which the beneficent spirit produced.’ CHAPTER LXIV, 4—-LXV, I. 199 sister of mankind’, connected together, have grown from it, fave attained to movement axd walking upon the earth, azd have advanced even to intercourse and also procreation. 7. The ground where the life of Gayémard departed is gold, avd from the other land, where the dissolution of Azs various members occurred, as many kinds of decorative metals flowed forth it is said?, CuaptTer LXV. 1. As to the sixty-fourth question and reply, that which you ask is thus: Where and from what did the origin of race, which they say was next-of-kin marriage (khvétQd4d6)§, arise; and from what place did it arise ? 1 The Mashy4ih and Mashy4yéth, or man and woman, of § 2, who are said to have grown up, in the course of forty years, connected together in the shape of a plant; but, after a breathing soul had entered them, they became human beings, and fifty years later they began to be the progenitors of mankind (see Bd. XV, 1-30). * Zs. X, 2 states that eight kinds of metal arose from the various members of the dead GAyémard, namely, gold, silver, iron, brass, tin, lead, quicksilver, and adamant. > Usually written khvétQk-das (Av. vaétvadatha, ‘a giving of, or to, one’s own’). It is a term applied to marriages between near relations, and is extolled as specially meritorious. For centuries past the Parsis have understood it to refer to marriages between first cousins, and all allusions to marriage between nearer relations they attribute to the practices of heretics (see Sls. XVIII, 4n); though, like the professors of all other religions, they must admit the necessity of such a practice in the first family of mankind, as detailed in the text. Translations of other passages relating to the subject will be found in Appendix III, and it is also mentioned in Chaps. XXXVII, 82, LXXVII, 6, and LXXVIIT, rg. 200 DADISTAN-t DINIK.
2Translations of other passages relating to the subject will be found in Appendix III, and it is also mentioned in Chaps. XXXVII, 82, LXXVII, 6, and LXXVIIT, rg. 200 DADISTAN-t DINIK. 2. The reply is this, that the first consummation of next-of-kin marriage was owing to that which Mashyath aud Mashydyéih! did, who were brother and sister together, and their consummation of intercourse produced a son? as a consummation of the first next-of-kin marriage. 3. So that they effected the first intercourse of man with woman, and the entire progress of the races of every kind of lineage of men arose from that, avd all the men of the world are of that race. 4. It is truly said, that it was the joy of the lord and creator after the creation of the creatures, and, owing to that, its consummation, which was his complete accomplishment of the existence of the creatures (dAmAnth), was owing to him. 5. And its occurrence, too, is in evidence that the creator, who is so with unflinching (atér4k) will, is as much the cause of the begetting and entire progress of his own perfect creatures?, in whom begetting is by destiny, as Héshéng* by whom two-thirds® of the demons were smitten, Takhmérup® who overturned Aharman through the power of the angels, Yim by 1 See Chap. LXIV,2. The names are here written Mashyéth and Mashyéyéth. 2 Twins, according to Bd. XV, 22, 24. * That is, he is not only the original creator, but also the perpetual promoter of the increase and progress of the creation, as much as those who appear to be such promoters, though merely acting as his agents. ‘ Here written Héshyang. For the Av. names of these four primeval monarchs, see Chap. II, ron. ’ K3e has ‘three-thirds,’ but see Aban Yt. 22, Ram Yt. 8, Zamyad Yt. 26. * He is said to have subjugated the evil spirit, and to have used him as a steed for thirty years (see Chaps. II, 10, XXXVII, 35). CHAPTER LXV, 2—LXVI, 3. 20! whom order was arranged and death was driven away (avak4ld6)!, Frédin who fettered Az-t Dahak? and stripped his blaspheming (ntrang4k) from the world, and the many princes (kay4n) and highpriests of grave spirit who were, and are, and will be. CuapTer LXVI. 1. As ¢o the sixty-fifth question axd reply, that which you ask is thus: Zherve ts a man of wealth of the good religion who fully intends to order a cedebration of all the rites of his religion; and a priest of it, to whom the five chapters (fragardé) of the Avesta (‘text’) of the correct law of the Nirangistan (‘ religious-formula code’) are easy through the Zand (‘commentary ), is ever progressing in priestly manhood (magéi-gabv4th). 2. And he (the man) goes unto him, and he (the priest) speaks thus: ‘All the religious rites are performed for 350 airhams*, as a gift always given beforehand by them who give the order unto me, so that I may come to them.’ 3. A man of the disciples’, to whom the five
32. And he (the man) goes unto him, and he (the priest) speaks thus: ‘All the religious rites are performed for 350 airhams*, as a gift always given beforehand by them who give the order unto me, so that I may come to them.’ 3. A man of the disciples’, to whom the five 1 He is said to have kept away cold and heat, decay and death, and other evils from the earth (see Ram Yt. 16, ZamyAd Yt. 33). ® See Chap. XXXVII, 97. 3 This was the name of one of the first thirty sections of the HOsp4rfim Nask (see Chap. LXI, 3), and a portion of it, containing the Pahlavi commentary (or Zand) of three chapters, with many Avesta quotations, is still extant. * The word giganéd, ‘dirham,’ is here omitted, but occurs in §§ 16, 20. The sum of 350 dirhams would be about 1224 rfipts (see Chap. LII, 1 n). 5 That is, those who are still learning their priestly duties (see Chap. XLV). 202 DADISTAN-t DINIK. sections (vidag) of the Avesta are easy, and nothing whatever of its Zand is easy’, then says unto him—unto that man who intends to order all the religious rites—thus: ‘For this gift I will conduct all the religious rites for thee twice, with the appliances in the land of P4rs?, shouldst thou give the order unto me. 4. For it is quite possible for me to pray so many sections through my own exertion (dastd), du¢ for him? it is necessary to order again of an officiating priest (pavan z6tak5), who is himself not able to pray any section, 07 does not himself pray; and it is not necessary for him to go for the control (parv4r)* of all the religious rites when a stipend (bahar) is the one consideration within him, and the matter is that he® may receive again. 5. He who has always himself prayed is better than he who shall accept readily azd orders the work again, and is not able to pray it himself, when a fulfilment is tedious to him; when z¢ is I who® receive, I always pray myself better than he who would accept readily and orders again, and it brings on my business to a closing point.’ 6. The priestly man speaks thus : ‘ The considera- 1 It being far easier to learn the Avesta by heart than to understand its meaning by aid of the Pahlavi commentary ; a competent knowledge of the latter being sought only by advanced disciples, and rarely attained by any but the most learned priests. * Reading pavan bfim-i P4rs, as in § 15; K35 has here pavan bfin-fras, ‘for opening the beginning,’ which might be understood to refer to the preliminary ceremonies for preparing the ceremonial apparatus, if the phrase were not otherwise written elsewhere. In § 21 K35 has pavan bfn-f Pfrs, 5 K35 omits the last letter of valman. * Or, it may be ‘to the precincts.’ 5 Literally ‘I.’ * Reading li mfn, instead of lanman, ‘we.’ CHAPTER LXVI, 4—I0. 203
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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