Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1When men shall die, and their souls are wicked, all comfort shall forsake them, and all the misery and discomfort occasioned by them sha// remain.” ‘When Keresdsp ad his exploits were spoken of in this manner, the angels of the spiritual and the angels of the worldly existences wept aloud, and 1 See Byt. III, 55-61. The Persian version substitutes a legend about the gigantic bird Kamak (also mentioned in Mkh. XXVII, 50) which overshadowed the earth, and kept off the rain till the rivers dried up; it also ate up men and animals as if they were grains of corn, until Keresasp killed it by shooting it with arrows continuously for seven days and nights. * That is, when there is only light, and no darkness. 8 J has ‘I wz? sit and move alone within it;’ and the Persian version has ‘I will sit alone in that place.’ I. LEGENDS RELATING TO KERESASP. 379 Zaratist the Spttam4n wept aloud! and spoke thus: “Though ‘here should be no deceiver, 1 would be the deceiver in ¢hy eyes?,O Adhaymazd! as regards the soul of Keres4sp ; for when KeresAsp should not have existed as a bodily and living existence, there would have been no remnant of anything whatever, or of creature of thine, in the world.” ‘When Zaratist had become silent therewith, the angel of fire* stood upon zs feet, and the sinfulness of Keresdsp unto himself was fully mentioned by him, and he spoke thus: “1 shall not let him into heaven.” ‘And the angel of fire, having spoken thus many * The Persian version does not mention the angels and the weeping. * This can also be translated thus: ‘Though thou shouldst be no deceiver, thou wouldst be a deceiver in my eyes ;’ the words hémanayé, ‘would be,’ and hémanés, ‘ thou wouldst be,’ being written alike. * The Persian version of this speech is, ‘O good creator! I know that hatred and anger are not in thy path, and when any one indulges in hatred of another, there is no acquiescence of thine therein, yet now I see this matter as though some one maintained hatred against another.’ “ The Persian version says ‘the archangel Ardibahist,’ who is the protector of fire (see Sls. XV, 5, 12, 13). 5 The Persian version proceeds, and concludes the sentence, as follows: ‘and Keres4sp groaned unto Zarat@st the Spitam4n, and Ardibahist, the archangel, said: “ O Zaratust ! thou dost not know what Keres4sp has done unto me; that in the world, formerly, my custom and habit would have been so, that, as they would place firewood under a caldron, I would send the fire, unti] that caldron should be boiled, and their work should be completed, and then it would have come back to its own place. As that serpent that he speaks of was slain he became hungry, and because the fire fell one moment later upon the firewood which he had placed below the caldron, he smote the fire w:#4 a club and scattered the fire, and now I wil not pass the soul of Keres4sp to heaven.”’ 380 APPENDIX.
2As that serpent that he speaks of was slain he became hungry, and because the fire fell one moment later upon the firewood which he had placed below the caldron, he smote the fire w:#4 a club and scattered the fire, and now I wil not pass the soul of Keres4sp to heaven.”’ 380 APPENDIX. words, desisted; and the angel Gés-afirvan’ stood upon er feet, and spoke thus: “I shall not let Am into hell, for the benefit produced by him for me was manifold.” ‘Gés-atirvan, having spoken thus many words, desisted?; and Zaratist stood upon zs feet, and homage was offered by him unto the fire, and he spoke thus: “I shall provide care for thee, and shall speak of thy exploits in the world, and I shall speak to Vistasp* and Gam4sp ‘ thus: ‘ Observe fully that a place is made for the fire as z¢ were at once!’ when Keresésp Aas engaged in renunciation of sez, and you shall forgive him®.”’ _ The Pahlavi legend breaks off at this point, leaving 1 Av. geus urva, ‘the soul of the ox,’ that is, of the primeval ox, from which all the lower animals are supposed to have been developed. This angel, who is usually called Gés, is said to be a female, and is the protectress of cattle (see Bd. IV, 2-5); in this capacity she is supposed to be friendly to Keresasp, whose exploits had chiefly consisted in slaying the destroyers of animal life. ? The Persian version omits these words, and the preceding paragraph, proceeding in continuation of note 5, p. 379, as follows : ‘And as Ardibahist, the archangel, spoke these words, the soul of Keresasp wept and said: “ Ardtbahist, the archangel, speaks truly; I committed sin and I repent.” And he touched the skirt of ZaratOst with Ais hand, and said : “ Of mankind no one has obtained the eminence, rank, and dignity that thou obtainedst; now, through this grandeur and glory which is thine, do thou entreat and make intercession of Ardibahist, the archangel, for me! so that it may be that I obtain liberation from this distress and torment.”’ 5 See Dd. XXXVII, 36. “ See Dd. XLIV, 16. 5 The Persian version continues as follows : ‘ And as Zaratfist the Spitaman made intercession, Ardfbahist, the archangel, said : “ Thy reputation is immense, and thy will is great.” And after that he made no opposition to the soul of Keres4sp, but pardoned ¢f for Zarattist the Spftam4n ; and the soul of KeresAsp obtained liberation from that discomfort.’ This version then concludes with an admonition as to the necessity of treating fire with proper respect. I, LEGENDS RELATING TO KERESASP. 381 the reader to infer that Zaratdst’s request was granted. It is succeeded, however, by the following further remarks about Keresdsp, which are evidently connected with the same legend :— ‘Zaratist enquired of Athaymazd thus: “ Whose is the first dead dody thou shalt unite (varAzés) ?” ‘And Atharmazd spoke thus!: “zs who is Keres4sp*.”
3It is succeeded, however, by the following further remarks about Keresdsp, which are evidently connected with the same legend :— ‘Zaratist enquired of Athaymazd thus: “ Whose is the first dead dody thou shalt unite (varAzés) ?” ‘And Atharmazd spoke thus!: “zs who is Keres4sp*.” ‘And it seemed grievous 4o Zaratist, and he spoke unto Afthaymazd thus: “ When the business of Keresdsp was the slaughter of men, why is his the first dead dody thou wilt prepare ?” ‘Atharmazd spoke thus: “Let it not seem grievous to thee, O Zaratist! for if Keresasp had not existed, and thus much work had not been done by him, which as been stated, there would have been no remains of thee, nor of any creature of mine.”’ Besides the Persian paraphrase of this legend, in prose, the Persian Riv4yats contain another version in metre, which consists of 173 couplets’. The exploits of Keres4sp are also mentioned in the Mainy6é-i Khard (X XVII, 49-53) as follows :— ‘And from S4m the advantage was this, that by him the serpent Sruvar, the wolf Kapéd which they also call Pehan‘, the water-demon Gazdarfi, the bird Kamak’, and the bewildering® demon were slain. 1 J omits the following words as far as the next ‘thus.’ ® Referring to the revival of Keresdsp from his trance, in order to destroy Dahak, which is expected to take place before the general resurrection (see Bd. XXI1X, 8, Byt. III, 59-61). 5 In Bag, fols. 169-171, it is quoted from ‘ the book of Bahiram Firdz.’ * Written Péhind, or Pasind, in the Pahlavi text. 5 See p. 378, note 1. ® Or ‘seducing,’ or ‘ desolating.’ 382 APPENDIX. And also many other great actions, that weve more valuable, he performed; and he kept back much disturbance from the world, of which, if one of those special disturbances had remained behind, it would not have been possible to effect the resurrection and the future existence.’ ~~ ae rere = - _ Il. THE NIRANG-I KusTf. 383 II.. Toe Niranc-1 Kustt. Tue Nirang-i Kustt, or girdle formula, isa religious rite which a Parsi man or woman ought to perform every time the hands have been washed, whether for the sake of cleanliness, or in preparation for prayer ; but it is not always strictly performed in all its details. The Kustt, or sacred thread-girdle, is a string about the size of a stay-lace, and long enough to pass three times very loosely round the waist, to be tied twice in a double knot, and to leave the short ends hanging behind. It is composed of seventy-two very fine, white, woollen threads, as described in Dd. XX XIX, 1, note, and is tied in the manner there mentioned, but with the actions and ritual detailed below’.
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.
1When men shall die, and their souls are wicked, all comfort shall forsake them, and all the misery and discomfort occasioned by them sha// remain.” ‘When Keresdsp ad his exploits were spoken of in this manner, the angels of the spiritual and the angels of the worldly existences wept aloud, and 1 See Byt. III, 55-61. The Persian version substitutes a legend about the gigantic bird Kamak (also mentioned in Mkh. XXVII, 50) which overshadowed the earth, and kept off the rain till the rivers dried up; it also ate up men and animals as if they were grains of corn, until Keresasp killed it by shooting it with arrows continuously for seven days and nights. * That is, when there is only light, and no darkness. 8 J has ‘I wz? sit and move alone within it;’ and the Persian version has ‘I will sit alone in that place.’ I. LEGENDS RELATING TO KERESASP. 379 Zaratist the Spttam4n wept aloud! and spoke thus: “Though ‘here should be no deceiver, 1 would be the deceiver in ¢hy eyes?,O Adhaymazd! as regards the soul of Keres4sp ; for when KeresAsp should not have existed as a bodily and living existence, there would have been no remnant of anything whatever, or of creature of thine, in the world.” ‘When Zaratist had become silent therewith, the angel of fire* stood upon zs feet, and the sinfulness of Keresdsp unto himself was fully mentioned by him, and he spoke thus: “1 shall not let him into heaven.” ‘And the angel of fire, having spoken thus many * The Persian version does not mention the angels and the weeping. * This can also be translated thus: ‘Though thou shouldst be no deceiver, thou wouldst be a deceiver in my eyes ;’ the words hémanayé, ‘would be,’ and hémanés, ‘ thou wouldst be,’ being written alike. * The Persian version of this speech is, ‘O good creator! I know that hatred and anger are not in thy path, and when any one indulges in hatred of another, there is no acquiescence of thine therein, yet now I see this matter as though some one maintained hatred against another.’ “ The Persian version says ‘the archangel Ardibahist,’ who is the protector of fire (see Sls. XV, 5, 12, 13). 5 The Persian version proceeds, and concludes the sentence, as follows: ‘and Keres4sp groaned unto Zarat@st the Spitam4n, and Ardibahist, the archangel, said: “ O Zaratust ! thou dost not know what Keres4sp has done unto me; that in the world, formerly, my custom and habit would have been so, that, as they would place firewood under a caldron, I would send the fire, unti] that caldron should be boiled, and their work should be completed, and then it would have come back to its own place. As that serpent that he speaks of was slain he became hungry, and because the fire fell one moment later upon the firewood which he had placed below the caldron, he smote the fire w:#4 a club and scattered the fire, and now I wil not pass the soul of Keres4sp to heaven.”’ 380 APPENDIX.
2As that serpent that he speaks of was slain he became hungry, and because the fire fell one moment later upon the firewood which he had placed below the caldron, he smote the fire w:#4 a club and scattered the fire, and now I wil not pass the soul of Keres4sp to heaven.”’ 380 APPENDIX. words, desisted; and the angel Gés-afirvan’ stood upon er feet, and spoke thus: “I shall not let Am into hell, for the benefit produced by him for me was manifold.” ‘Gés-atirvan, having spoken thus many words, desisted?; and Zaratist stood upon zs feet, and homage was offered by him unto the fire, and he spoke thus: “I shall provide care for thee, and shall speak of thy exploits in the world, and I shall speak to Vistasp* and Gam4sp ‘ thus: ‘ Observe fully that a place is made for the fire as z¢ were at once!’ when Keresésp Aas engaged in renunciation of sez, and you shall forgive him®.”’ _ The Pahlavi legend breaks off at this point, leaving 1 Av. geus urva, ‘the soul of the ox,’ that is, of the primeval ox, from which all the lower animals are supposed to have been developed. This angel, who is usually called Gés, is said to be a female, and is the protectress of cattle (see Bd. IV, 2-5); in this capacity she is supposed to be friendly to Keresasp, whose exploits had chiefly consisted in slaying the destroyers of animal life. ? The Persian version omits these words, and the preceding paragraph, proceeding in continuation of note 5, p. 379, as follows : ‘And as Ardibahist, the archangel, spoke these words, the soul of Keresasp wept and said: “ Ardtbahist, the archangel, speaks truly; I committed sin and I repent.” And he touched the skirt of ZaratOst with Ais hand, and said : “ Of mankind no one has obtained the eminence, rank, and dignity that thou obtainedst; now, through this grandeur and glory which is thine, do thou entreat and make intercession of Ardibahist, the archangel, for me! so that it may be that I obtain liberation from this distress and torment.”’ 5 See Dd. XXXVII, 36. “ See Dd. XLIV, 16. 5 The Persian version continues as follows : ‘ And as Zaratfist the Spitaman made intercession, Ardfbahist, the archangel, said : “ Thy reputation is immense, and thy will is great.” And after that he made no opposition to the soul of Keres4sp, but pardoned ¢f for Zarattist the Spftam4n ; and the soul of KeresAsp obtained liberation from that discomfort.’ This version then concludes with an admonition as to the necessity of treating fire with proper respect. I, LEGENDS RELATING TO KERESASP. 381 the reader to infer that Zaratdst’s request was granted. It is succeeded, however, by the following further remarks about Keresdsp, which are evidently connected with the same legend :— ‘Zaratist enquired of Athaymazd thus: “ Whose is the first dead dody thou shalt unite (varAzés) ?” ‘And Atharmazd spoke thus!: “zs who is Keres4sp*.”
3It is succeeded, however, by the following further remarks about Keresdsp, which are evidently connected with the same legend :— ‘Zaratist enquired of Athaymazd thus: “ Whose is the first dead dody thou shalt unite (varAzés) ?” ‘And Atharmazd spoke thus!: “zs who is Keres4sp*.” ‘And it seemed grievous 4o Zaratist, and he spoke unto Afthaymazd thus: “ When the business of Keresdsp was the slaughter of men, why is his the first dead dody thou wilt prepare ?” ‘Atharmazd spoke thus: “Let it not seem grievous to thee, O Zaratist! for if Keresasp had not existed, and thus much work had not been done by him, which as been stated, there would have been no remains of thee, nor of any creature of mine.”’ Besides the Persian paraphrase of this legend, in prose, the Persian Riv4yats contain another version in metre, which consists of 173 couplets’. The exploits of Keres4sp are also mentioned in the Mainy6é-i Khard (X XVII, 49-53) as follows :— ‘And from S4m the advantage was this, that by him the serpent Sruvar, the wolf Kapéd which they also call Pehan‘, the water-demon Gazdarfi, the bird Kamak’, and the bewildering® demon were slain. 1 J omits the following words as far as the next ‘thus.’ ® Referring to the revival of Keresdsp from his trance, in order to destroy Dahak, which is expected to take place before the general resurrection (see Bd. XXI1X, 8, Byt. III, 59-61). 5 In Bag, fols. 169-171, it is quoted from ‘ the book of Bahiram Firdz.’ * Written Péhind, or Pasind, in the Pahlavi text. 5 See p. 378, note 1. ® Or ‘seducing,’ or ‘ desolating.’ 382 APPENDIX. And also many other great actions, that weve more valuable, he performed; and he kept back much disturbance from the world, of which, if one of those special disturbances had remained behind, it would not have been possible to effect the resurrection and the future existence.’ ~~ ae rere = - _ Il. THE NIRANG-I KusTf. 383 II.. Toe Niranc-1 Kustt. Tue Nirang-i Kustt, or girdle formula, isa religious rite which a Parsi man or woman ought to perform every time the hands have been washed, whether for the sake of cleanliness, or in preparation for prayer ; but it is not always strictly performed in all its details. The Kustt, or sacred thread-girdle, is a string about the size of a stay-lace, and long enough to pass three times very loosely round the waist, to be tied twice in a double knot, and to leave the short ends hanging behind. It is composed of seventy-two very fine, white, woollen threads, as described in Dd. XX XIX, 1, note, and is tied in the manner there mentioned, but with the actions and ritual detailed below’.
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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