Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14 See Yas. IX, 33. M. de Harlez converts the side-locks into some weapon called gaésus, but this word still survives in Pers. gés or gésQ, ‘ringlet, side-lock.’ 5 See Vend. I, 36. Or it may be‘ the witch whom one destroys, or to whom one prays,’ if we translate the name. ® See Vend. XIX, 18. 7 See Fravardin Yt. 61. For the reason of this watchfulness, see Dd. XVII, 6n. [18] Bb 370 APPENDIX. Of his exploits we are told that he ‘slew the serpent Srvara, which devoured horses and men, which was poisonous and yellow, over which yellow poison flowed a hand’s-breadth high. On which Keresdspa cooked a beverage in a caldron at the midday hour, and the serpent being scorched, hissed, sprang forth, away from the caldron, and upset the boiling water ; Keresdsp, the manly-minded, fled aside frightened’’ We are further told that he slew the golden-heeled Ganzdarewa?; that he smote Hitaspa in revenge for the murder of his brother, Urvakhshaya’; that he smote the Hunus who are the nine highwaymen, and those descended from Nivika and DAstaydni‘; also Vareshava the Dénayan, Pitaona with the many witches, Arezé-shamana, and Snévidhaka®; and that he withstood many smiters or murderers’. The details of these exploits, still extant in the Avesta, are very scanty; but some of them appear to have been more fully described in a legend about the soul of Keresd4spa which formerly constituted the fourteenth fargard of the Sfidkar Nask, the contents of which are thus summarized in the ninth book of the Dinkard :— ‘The fourteenth fargard, Ad-fravakhsht’, is about 1 See Yas. IX, 34-39, Zamy4d Yt. 40 (translated in Haug’s Essays, pp. 178, 179). * See Abin Yt. 38, Zamy&d Yt. 41. A monster in the wideshored ocean, who is also mentioned in R4m Yt. 28. * See Ram Yt. 28, Zamy4d Yt. 41. * See Zamy4d Yt. 41. For ‘Hunus’ some read ‘sons.’ 5 See Zamy4d Yt. 41-44. 5 See Fravardin Yt. 136. ™ The name of Yas. XLIV, being the first two words, ad fravakhshy4, of that chapter of the G&athas. In the detailed account of the contents of each fargard of the first three Nasks, given in the ninth book of the Dinkard, each fargard is distinguished I, LEGENDS RELATING TO KERESASP. 371 Athaymazd’s showing the terrible state of the soul of Keresésp' to Zaratist; the dismay of Zaratist owing to that terrible state; the sorrowful speaking. of Keres4sp as regards the slaying of multitudes, for which mankind extol him, whereby abstentions from sin occurred; and the recognition of him by the creator, Afhaymazd, as extinguishing his fire. The supplication of Keresdsp for the best existence from Atharymazd for those exploits when the serpent (gaz) Srébar? was slain by him, and the violence of that adversary ; when Gandarep® with the golden heels was smitten by him, amd the marvellousness of that fiend; when the Hunus of Vesk5‘, who are
2was slain by him, and the violence of that adversary ; when Gandarep® with the golden heels was smitten by him, amd the marvellousness of that fiend; when the Hunus of Vesk5‘, who are by the name of some section of the Gathas. The names thus employed are composed of the first one, two, or three words of the Yath4-ahfi-vairy6, the Ashem-vohi, the Yénhé-hatém, Yas. XX VIII- XXXIV, the Yasna haptanghfiti, Yas. XLU-L, LII, LILI, which supply the twenty-two names required. When the Nask contains twenty-three fargards, as in the case of the Varstm4nsar, the first fargard remains unnamed. Whether these words were used merely as names, or whether their insertion implies that the fargards of these Nasks used to be recited (somewhat like those of the Vendid4d) alternately with the sections of the Gathas, can hardly be determined from our present information. It may be noted that the three Nasks (SQdkar, Varstm4nsar, and Bak6), whose contents are thus detailed in the Dinkard, all belong to the so-called gasAnfk _ or G&tha class of Nasks ; but whether that term implies that they were metrical, or merely that they were connected in some way with the Gathas, is also uncertain. 1 Written Kerésisp6, or Gerésisp6, throughout the Pahlavi text of this paragraph. ® The Srvara of Yas. IX, 34, Zamy4d Yt. 40. * The Gandarewa of Aban Yt. 38, Ram Yt. 28, Zamy4d Yt. 41. “ Reading Hunfi Veské, but it is also possible to read khOindd4k6, ‘ blood-producing,’ which is fully applicable to these highwayrobbers. The ‘Hunus in Vaéska’ are mentioned in Aban Yt. 54, 57 as opponents of the warrior Tusa, but the Hunus in Zamy4d Yt. 41 have no country assigned to them. Bb2 372 APPENDIX. descendants of Nivik and Dastanik', were slain by him, avd the grievous harm and disaster owing to them ; and when the mighty wind? was appeased by him, and brought back from damaging the world to benefiting the creatures ; and for that which happens when, owing to confinement?, Dahak becomes eager, rushes on for the destruction of the world, and attempts the annihilation of the creatures; and his being roused to smite him and to tame that powerful fiend for the creatures of the world. The opposition of fire to Keresdsp, through 4zs causing distress to it and keeping away from zt, which were owing to his seeking hell; the supplication of Zarattst: to the fire to have compassion upon 42m, which was owing to his sin; the compliance of the fire wth that request ; and the departure of the soul of Keresdsp to the ever-stationary existence‘. Perfect is the excellence of righteousness°.’ Although the Sddkar Nask has long been lost, the legend contained in this fourteenth fargard still survives in its Pahlavi form, though probably somewhat abridged, and a Persian paraphrase of this Pahlavi version is also to be found in the Persian ' The Nivika and Dastay4ni of Zamy4d Yt. 41.
341. * The wind (v4d6), though an angel when moderate and useful, is supposed to become a demon in a gale or hurricane ; and is mentioned as such in Vend. X, 24. * In the volcano, Mount Dimavand (see Bd. XII, 31, XXIX, 9, Byt. III, 55-61). This exploit is expected to be performed hereafter. * The hamfst{k6 ahv4né, intermediate between heaven and hell (see Dd. XX, 3). 5 The Pahlavi equivalent of the Av. ashem voh{(, here translated, follows each summary of the contents of a fargard or Nask in the Dinkard, in the same way as ashem vohfi follows each fargard of the Vendidad and each section of the Gathas in the Vendidad s&dah or liturgy. I. LEGENDS RELATING TO KERESASP, 373 Rivayats!. The Pahlavi legend is included among a series of quotations, regarding the importance of fire, contained in a Pahlavi Rivdyat preceding the Dédistan-t Dintk in some manuscripts?; and its close correspondence with the above summary of the fourteenth fargard of the Sidkar Nask will be seen from the following translation of it :— .... ‘And 2¢ is declared that fire is so precious that Adhaymazd spoke unto Zaratist thus: “ Of whose soul is it ¢ha¢ the actions*, position, consciousness, and guardian spirit seem best when thou shalt behold z¢?” ‘And Zaratist spoke thus: “Of him who is Keresdsp.” ‘Adharmazd summoned the soul of Keresdsp, and the soul of Keresésp saw‘ Zaratdst and, on account of the misery which it had seen in hell, it spoke unto 47m thus: “I have been a priest of K4pdal°, which should be a power in support of me; and for the sake of begging life I have ever travelled through the world, and the world would have become hideous in my eyes, the world which should have feared my splendour®,” ! In Bag, fols. 167-169, where it is quoted from a work called the Sad-darband-i Hfish. * In BK and J; but in K35 this portion of the Rivfyat has been lost, with the first 71 folios of that MS.; it also appears to have been similarly lost from the older MS. belonging to Mr. Tehmuras Dinshawji Anklesaria. > J omits this word. ‘ J omits the seeing. 5 Kabul. One of the three most sacred fires, the Frébak fire, is said to have been removed by Vistasp from Khvdrizem to K4vulistan (see Bd. XVII, 6). The Persian version has ‘would to God (k4ské) I were a priest!’ and alters the rest of the sentence to correspond. * Reading ré-f li; J has roo var, ‘a hundred lakes (or ordeals or results).’ ° 374 APPENDIX. ‘And Adharmazd spoke thus: “Stand off, hou soul of Keres4sp! for thou shouldst be hideous in my eyes, because the fire, which is my son’, was extinguished by thee, and no care of z¢ was provided by thee.”
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.
14 See Yas. IX, 33. M. de Harlez converts the side-locks into some weapon called gaésus, but this word still survives in Pers. gés or gésQ, ‘ringlet, side-lock.’ 5 See Vend. I, 36. Or it may be‘ the witch whom one destroys, or to whom one prays,’ if we translate the name. ® See Vend. XIX, 18. 7 See Fravardin Yt. 61. For the reason of this watchfulness, see Dd. XVII, 6n. [18] Bb 370 APPENDIX. Of his exploits we are told that he ‘slew the serpent Srvara, which devoured horses and men, which was poisonous and yellow, over which yellow poison flowed a hand’s-breadth high. On which Keresdspa cooked a beverage in a caldron at the midday hour, and the serpent being scorched, hissed, sprang forth, away from the caldron, and upset the boiling water ; Keresdsp, the manly-minded, fled aside frightened’’ We are further told that he slew the golden-heeled Ganzdarewa?; that he smote Hitaspa in revenge for the murder of his brother, Urvakhshaya’; that he smote the Hunus who are the nine highwaymen, and those descended from Nivika and DAstaydni‘; also Vareshava the Dénayan, Pitaona with the many witches, Arezé-shamana, and Snévidhaka®; and that he withstood many smiters or murderers’. The details of these exploits, still extant in the Avesta, are very scanty; but some of them appear to have been more fully described in a legend about the soul of Keresd4spa which formerly constituted the fourteenth fargard of the Sfidkar Nask, the contents of which are thus summarized in the ninth book of the Dinkard :— ‘The fourteenth fargard, Ad-fravakhsht’, is about 1 See Yas. IX, 34-39, Zamy4d Yt. 40 (translated in Haug’s Essays, pp. 178, 179). * See Abin Yt. 38, Zamy&d Yt. 41. A monster in the wideshored ocean, who is also mentioned in R4m Yt. 28. * See Ram Yt. 28, Zamy4d Yt. 41. * See Zamy4d Yt. 41. For ‘Hunus’ some read ‘sons.’ 5 See Zamy4d Yt. 41-44. 5 See Fravardin Yt. 136. ™ The name of Yas. XLIV, being the first two words, ad fravakhshy4, of that chapter of the G&athas. In the detailed account of the contents of each fargard of the first three Nasks, given in the ninth book of the Dinkard, each fargard is distinguished I, LEGENDS RELATING TO KERESASP. 371 Athaymazd’s showing the terrible state of the soul of Keresésp' to Zaratist; the dismay of Zaratist owing to that terrible state; the sorrowful speaking. of Keres4sp as regards the slaying of multitudes, for which mankind extol him, whereby abstentions from sin occurred; and the recognition of him by the creator, Afhaymazd, as extinguishing his fire. The supplication of Keresdsp for the best existence from Atharymazd for those exploits when the serpent (gaz) Srébar? was slain by him, and the violence of that adversary ; when Gandarep® with the golden heels was smitten by him, amd the marvellousness of that fiend; when the Hunus of Vesk5‘, who are
2was slain by him, and the violence of that adversary ; when Gandarep® with the golden heels was smitten by him, amd the marvellousness of that fiend; when the Hunus of Vesk5‘, who are by the name of some section of the Gathas. The names thus employed are composed of the first one, two, or three words of the Yath4-ahfi-vairy6, the Ashem-vohi, the Yénhé-hatém, Yas. XX VIII- XXXIV, the Yasna haptanghfiti, Yas. XLU-L, LII, LILI, which supply the twenty-two names required. When the Nask contains twenty-three fargards, as in the case of the Varstm4nsar, the first fargard remains unnamed. Whether these words were used merely as names, or whether their insertion implies that the fargards of these Nasks used to be recited (somewhat like those of the Vendid4d) alternately with the sections of the Gathas, can hardly be determined from our present information. It may be noted that the three Nasks (SQdkar, Varstm4nsar, and Bak6), whose contents are thus detailed in the Dinkard, all belong to the so-called gasAnfk _ or G&tha class of Nasks ; but whether that term implies that they were metrical, or merely that they were connected in some way with the Gathas, is also uncertain. 1 Written Kerésisp6, or Gerésisp6, throughout the Pahlavi text of this paragraph. ® The Srvara of Yas. IX, 34, Zamy4d Yt. 40. * The Gandarewa of Aban Yt. 38, Ram Yt. 28, Zamy4d Yt. 41. “ Reading Hunfi Veské, but it is also possible to read khOindd4k6, ‘ blood-producing,’ which is fully applicable to these highwayrobbers. The ‘Hunus in Vaéska’ are mentioned in Aban Yt. 54, 57 as opponents of the warrior Tusa, but the Hunus in Zamy4d Yt. 41 have no country assigned to them. Bb2 372 APPENDIX. descendants of Nivik and Dastanik', were slain by him, avd the grievous harm and disaster owing to them ; and when the mighty wind? was appeased by him, and brought back from damaging the world to benefiting the creatures ; and for that which happens when, owing to confinement?, Dahak becomes eager, rushes on for the destruction of the world, and attempts the annihilation of the creatures; and his being roused to smite him and to tame that powerful fiend for the creatures of the world. The opposition of fire to Keresdsp, through 4zs causing distress to it and keeping away from zt, which were owing to his seeking hell; the supplication of Zarattst: to the fire to have compassion upon 42m, which was owing to his sin; the compliance of the fire wth that request ; and the departure of the soul of Keresdsp to the ever-stationary existence‘. Perfect is the excellence of righteousness°.’ Although the Sddkar Nask has long been lost, the legend contained in this fourteenth fargard still survives in its Pahlavi form, though probably somewhat abridged, and a Persian paraphrase of this Pahlavi version is also to be found in the Persian ' The Nivika and Dastay4ni of Zamy4d Yt. 41.
341. * The wind (v4d6), though an angel when moderate and useful, is supposed to become a demon in a gale or hurricane ; and is mentioned as such in Vend. X, 24. * In the volcano, Mount Dimavand (see Bd. XII, 31, XXIX, 9, Byt. III, 55-61). This exploit is expected to be performed hereafter. * The hamfst{k6 ahv4né, intermediate between heaven and hell (see Dd. XX, 3). 5 The Pahlavi equivalent of the Av. ashem voh{(, here translated, follows each summary of the contents of a fargard or Nask in the Dinkard, in the same way as ashem vohfi follows each fargard of the Vendidad and each section of the Gathas in the Vendidad s&dah or liturgy. I. LEGENDS RELATING TO KERESASP, 373 Rivayats!. The Pahlavi legend is included among a series of quotations, regarding the importance of fire, contained in a Pahlavi Rivdyat preceding the Dédistan-t Dintk in some manuscripts?; and its close correspondence with the above summary of the fourteenth fargard of the Sidkar Nask will be seen from the following translation of it :— .... ‘And 2¢ is declared that fire is so precious that Adhaymazd spoke unto Zaratist thus: “ Of whose soul is it ¢ha¢ the actions*, position, consciousness, and guardian spirit seem best when thou shalt behold z¢?” ‘And Zaratist spoke thus: “Of him who is Keresdsp.” ‘Adharmazd summoned the soul of Keresdsp, and the soul of Keresésp saw‘ Zaratdst and, on account of the misery which it had seen in hell, it spoke unto 47m thus: “I have been a priest of K4pdal°, which should be a power in support of me; and for the sake of begging life I have ever travelled through the world, and the world would have become hideous in my eyes, the world which should have feared my splendour®,” ! In Bag, fols. 167-169, where it is quoted from a work called the Sad-darband-i Hfish. * In BK and J; but in K35 this portion of the Rivfyat has been lost, with the first 71 folios of that MS.; it also appears to have been similarly lost from the older MS. belonging to Mr. Tehmuras Dinshawji Anklesaria. > J omits this word. ‘ J omits the seeing. 5 Kabul. One of the three most sacred fires, the Frébak fire, is said to have been removed by Vistasp from Khvdrizem to K4vulistan (see Bd. XVII, 6). The Persian version has ‘would to God (k4ské) I were a priest!’ and alters the rest of the sentence to correspond. * Reading ré-f li; J has roo var, ‘a hundred lakes (or ordeals or results).’ ° 374 APPENDIX. ‘And Adharmazd spoke thus: “Stand off, hou soul of Keres4sp! for thou shouldst be hideous in my eyes, because the fire, which is my son’, was extinguished by thee, and no care of z¢ was provided by thee.”
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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