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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1CHAPTER LXXI, 5—LXXII, 6. 217 Aharman imself—two are those whom you have mentioned, who are defiled with mutual sin. 3. For, of those seven evil-doers, one was Az-t Dahak', by whom witchcraft was first glorified; he exercised the sovereignty of misgovernment, and desired a life of the unintellectual (ahangd4n khay4) for the world. 4. One was Azt Sruvar?, by whom infesting the highway zz terrible modes, frightful watchfulness (vimag-btd@4rth)® of the road, and devouring of horse and man were perpetrated. 5. One was Vadak‘ the mother of Dahak, by whom adultery was first committed, and by it all lineage is disturbed, control is put an end to, and without the authority of the husband an intermingling of son with son® occurs. 6. One was the Viptak® (‘pathic’) 1 See Chap. XXXVII, 97. ® A personification of Av. asi srvara, a serpent or dragon thus described in the Hém Yt. (Yas. IX, 34-39) :—‘ (Keres4spa) who slew the serpent Srvara which devoured horses and men, which was poisonous and yellow, over which yellow poison flowed a hand’sbreadth (spear’s-length?) high. On which Keresdspa cooked a beverage in a caldron at the mid-day hour, and the serpent scorched, hissed, sprang forth, away from the caldron, and upset the boiling water; Kereséspa Naremanau fled aside frightened’ (see Haug’s Essays, pp. 178,179). “The same account is given in Zamy4d Yt. 40. * Mrg has bfminfdarth, ‘terrifying.’ * See Chap. LXXVIII, 2. There is possibly some connection between this name and the Av. epithet, Vadhaghana, which is thus mentioned by the evil spirit, speaking to Zaratfst, in Vend. XIX, 23 :—‘ Curse the good Mazda-worshipping religion! and thou shalt obtain fortune such as the Vadhaghana sovereign obtained ;’ and Mkh. LVII, 25 calls him ‘the Vadagan sovereign Dahak.’ The Pahlavi writers seem to have taken this epithet as a matronymic, owing to its form, but whether the mother’s name be really traditional, or merely manufactured from the epithet, is doubtful. ® Reading levatman barman barman, instead of levatman bim barman. M14 omits bm. ® Av. vipté (p. p. of vip, ‘to sow, to fecundate’), used in the 218 DADISTAN-{ DINiK.
2® Reading levatman barman barman, instead of levatman bim barman. M14 omits bm. ® Av. vipté (p. p. of vip, ‘to sow, to fecundate’), used in the 218 DADISTAN-{ DINiK. zn the intercourse of males, the infecundity of which is the desire of men; and by him the intercourse of males ad the way of destroying the seed were first shown unto males. 7. One was the Vipintdak? (‘ pederast’), the male by whom the use of females was first brought among the errors (khazdag) of the male, and was despised (dikhtd) by him; he who is a cherisher of seed is delivering z¢ to females, and that which is destroying the seed is the flowing of stenches into the prescribed vessels® for it, the delivering z¢ to males by a demoniacal process, and carrying on a practice which effaces (Ahangéd5) and conceals the race of the living. 8. One was Tar-t Bradar-vakhsh*, the Karap and heterodox wizard, by whom the best of men was put to death. g. And one was he by whom the religions of apostates § were preferred—through the deceitfulness of the perverted text and interpretation ® which they themselves utter—to the law which the righteous sense of ‘a pathic’ in Vend. VIII, 102. This name, as well as the next one, is used here more as representing a class than an individual. 1 The p. p. of the causal form of vfiptand, ‘to fecundate,’ used as an equivalent of the Av. vaépay6d of Vend. VIII, roz. 7 Assuming that pavan pavan mfidrag4n®6 stands for pavan farmfid rag4né ; but there is some doubt as to the correct reading of several words in this section. 5 Or ‘seed.’ - * The eldest of five brothers who were wizards of the Karap race or caste, and deadly enemies of Zarathst (see Byt. II, 3). He is said to have slain Zaratfist in the end. 5 Aharméké6, Av. ashemaogha, means literally ‘disturbing the right,’ and is a term applied to an ungodly man specially under the influence of the evil spirit, as an apostate is naturally supposed to be. ® The Avesta and Zand. em Ae ow oe CHAPTER LXXII, 7-12. 219 has praised, that existence which would have procured a complete remedy, amd would have become the eternity of the records which bestow salvation, through the good righteousness which is owing to the pure religion, the best of knowledge.
3em Ae ow oe CHAPTER LXXII, 7-12. 219 has praised, that existence which would have procured a complete remedy, amd would have become the eternity of the records which bestow salvation, through the good righteousness which is owing to the pure religion, the best of knowledge. to. And they who are defiled by a propensity to stench are thereby welcoming the demons and fiends’, and are far from good thought? through vexing 2? ; and a distance from them is ¢o de maintained of necessity in sitting and eating with ‘hem, except so far as z¢ may be opportune for the giving of incitement 4y words for withdrawing (pad@4lisnd) from their sinfulness, while converting ¢hem from that propensity. 11. Should one die, to order a ceremonial for him is indecorous, and to perform z¢ would be unauthorised; but if 4e were to do so penitently one would then be authorised to perform his ceremonial after the three mzghts*, for it is the remedy for atonement of sin. 12. And so long as fe is living Ze is in the contingencies (vakhtag4nd) owing to the sickness through which Ae is in that way an infamous ove (akhamid4r), and ¢here are no preventives (b6ndag4n6) and medicinal powder for it; these are teachings also for the duty and good works of a ceremonial for the soul *. 1 Who are supposed to seize upon them and pervade them ; hence the necessity of shunning such men, to avoid contamination from the demons who possess them. 2 That is, from what is personified in the archangel Vohiman. * During which the soul is supposed to remain on earth, hovering about the body, after death (see Chaps. XX, 2, XXIV, 2, XXV, 2). “ That is, they are warnings to him to repent. 220 DADISTAN-! DEINIK. CuapTer LXXIII. 1. As to the seventy-second question and reply, that which you ask is thus: Does the stench of him, stinking withal, who commits unnatural intercourse proceed to the sky, or not; and to what place does the wind of that stench go when it goes anywhere ? 2. The reply is this, that the material stench goes as far and in such proportion as there are filthiness and fetidness in the stinking existences, and the spiritual stench goes unto there where there are appliances (s4m4n6) for acquiring stench , a miserable place ; on account of the separation (gard@th) of the sky, everywhere where it goes in the direction of the sky it does not reach to the undisturbed existences!, 3. Information about the stench is manifest in the omniscient creator, whose omniscience is among the luminaries, du¢ that persistent creator and the primeval angels and archangels are free from its attack; and zs information about the deception which is practised upon that labourer for hell and mind a//ed with the demons ? is certain. 1 The sky being divided into three parts, and the uppermost part being inaccessible to evil (see Chap. XXXVII, 24, 25).
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.
1CHAPTER LXXI, 5—LXXII, 6. 217 Aharman imself—two are those whom you have mentioned, who are defiled with mutual sin. 3. For, of those seven evil-doers, one was Az-t Dahak', by whom witchcraft was first glorified; he exercised the sovereignty of misgovernment, and desired a life of the unintellectual (ahangd4n khay4) for the world. 4. One was Azt Sruvar?, by whom infesting the highway zz terrible modes, frightful watchfulness (vimag-btd@4rth)® of the road, and devouring of horse and man were perpetrated. 5. One was Vadak‘ the mother of Dahak, by whom adultery was first committed, and by it all lineage is disturbed, control is put an end to, and without the authority of the husband an intermingling of son with son® occurs. 6. One was the Viptak® (‘pathic’) 1 See Chap. XXXVII, 97. ® A personification of Av. asi srvara, a serpent or dragon thus described in the Hém Yt. (Yas. IX, 34-39) :—‘ (Keres4spa) who slew the serpent Srvara which devoured horses and men, which was poisonous and yellow, over which yellow poison flowed a hand’sbreadth (spear’s-length?) high. On which Keresdspa cooked a beverage in a caldron at the mid-day hour, and the serpent scorched, hissed, sprang forth, away from the caldron, and upset the boiling water; Kereséspa Naremanau fled aside frightened’ (see Haug’s Essays, pp. 178,179). “The same account is given in Zamy4d Yt. 40. * Mrg has bfminfdarth, ‘terrifying.’ * See Chap. LXXVIII, 2. There is possibly some connection between this name and the Av. epithet, Vadhaghana, which is thus mentioned by the evil spirit, speaking to Zaratfst, in Vend. XIX, 23 :—‘ Curse the good Mazda-worshipping religion! and thou shalt obtain fortune such as the Vadhaghana sovereign obtained ;’ and Mkh. LVII, 25 calls him ‘the Vadagan sovereign Dahak.’ The Pahlavi writers seem to have taken this epithet as a matronymic, owing to its form, but whether the mother’s name be really traditional, or merely manufactured from the epithet, is doubtful. ® Reading levatman barman barman, instead of levatman bim barman. M14 omits bm. ® Av. vipté (p. p. of vip, ‘to sow, to fecundate’), used in the 218 DADISTAN-{ DINiK.
2® Reading levatman barman barman, instead of levatman bim barman. M14 omits bm. ® Av. vipté (p. p. of vip, ‘to sow, to fecundate’), used in the 218 DADISTAN-{ DINiK. zn the intercourse of males, the infecundity of which is the desire of men; and by him the intercourse of males ad the way of destroying the seed were first shown unto males. 7. One was the Vipintdak? (‘ pederast’), the male by whom the use of females was first brought among the errors (khazdag) of the male, and was despised (dikhtd) by him; he who is a cherisher of seed is delivering z¢ to females, and that which is destroying the seed is the flowing of stenches into the prescribed vessels® for it, the delivering z¢ to males by a demoniacal process, and carrying on a practice which effaces (Ahangéd5) and conceals the race of the living. 8. One was Tar-t Bradar-vakhsh*, the Karap and heterodox wizard, by whom the best of men was put to death. g. And one was he by whom the religions of apostates § were preferred—through the deceitfulness of the perverted text and interpretation ® which they themselves utter—to the law which the righteous sense of ‘a pathic’ in Vend. VIII, 102. This name, as well as the next one, is used here more as representing a class than an individual. 1 The p. p. of the causal form of vfiptand, ‘to fecundate,’ used as an equivalent of the Av. vaépay6d of Vend. VIII, roz. 7 Assuming that pavan pavan mfidrag4n®6 stands for pavan farmfid rag4né ; but there is some doubt as to the correct reading of several words in this section. 5 Or ‘seed.’ - * The eldest of five brothers who were wizards of the Karap race or caste, and deadly enemies of Zarathst (see Byt. II, 3). He is said to have slain Zaratfist in the end. 5 Aharméké6, Av. ashemaogha, means literally ‘disturbing the right,’ and is a term applied to an ungodly man specially under the influence of the evil spirit, as an apostate is naturally supposed to be. ® The Avesta and Zand. em Ae ow oe CHAPTER LXXII, 7-12. 219 has praised, that existence which would have procured a complete remedy, amd would have become the eternity of the records which bestow salvation, through the good righteousness which is owing to the pure religion, the best of knowledge.
3em Ae ow oe CHAPTER LXXII, 7-12. 219 has praised, that existence which would have procured a complete remedy, amd would have become the eternity of the records which bestow salvation, through the good righteousness which is owing to the pure religion, the best of knowledge. to. And they who are defiled by a propensity to stench are thereby welcoming the demons and fiends’, and are far from good thought? through vexing 2? ; and a distance from them is ¢o de maintained of necessity in sitting and eating with ‘hem, except so far as z¢ may be opportune for the giving of incitement 4y words for withdrawing (pad@4lisnd) from their sinfulness, while converting ¢hem from that propensity. 11. Should one die, to order a ceremonial for him is indecorous, and to perform z¢ would be unauthorised; but if 4e were to do so penitently one would then be authorised to perform his ceremonial after the three mzghts*, for it is the remedy for atonement of sin. 12. And so long as fe is living Ze is in the contingencies (vakhtag4nd) owing to the sickness through which Ae is in that way an infamous ove (akhamid4r), and ¢here are no preventives (b6ndag4n6) and medicinal powder for it; these are teachings also for the duty and good works of a ceremonial for the soul *. 1 Who are supposed to seize upon them and pervade them ; hence the necessity of shunning such men, to avoid contamination from the demons who possess them. 2 That is, from what is personified in the archangel Vohiman. * During which the soul is supposed to remain on earth, hovering about the body, after death (see Chaps. XX, 2, XXIV, 2, XXV, 2). “ That is, they are warnings to him to repent. 220 DADISTAN-! DEINIK. CuapTer LXXIII. 1. As to the seventy-second question and reply, that which you ask is thus: Does the stench of him, stinking withal, who commits unnatural intercourse proceed to the sky, or not; and to what place does the wind of that stench go when it goes anywhere ? 2. The reply is this, that the material stench goes as far and in such proportion as there are filthiness and fetidness in the stinking existences, and the spiritual stench goes unto there where there are appliances (s4m4n6) for acquiring stench , a miserable place ; on account of the separation (gard@th) of the sky, everywhere where it goes in the direction of the sky it does not reach to the undisturbed existences!, 3. Information about the stench is manifest in the omniscient creator, whose omniscience is among the luminaries, du¢ that persistent creator and the primeval angels and archangels are free from its attack; and zs information about the deception which is practised upon that labourer for hell and mind a//ed with the demons ? is certain. 1 The sky being divided into three parts, and the uppermost part being inaccessible to evil (see Chap. XXXVII, 24, 25).
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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