Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
125. ‘The abode of Srésh * is mostly in Arzah , and afterwards also in Savah and the whole world. man,’ that is, a couple of children from each couple, which would agree with Vend. II, 134. 1 Pahl. Vend. IT, 136 has 150 years. ? The characteristics mentioned in §§ 17-19 are ascribed to the whole of Airdn-vég6 in Chap. XLIV, 25, 27, 32. 8 See Chap. XXVII, 49. * Lig has Pust Gust4spa, ‘the ridge of Vist&sp,’ which appears, from Bd. XII, 18, 34, XVII, 8, to have been somewhere in the central desert of Persia. In Bd. XXIX, 7-9, 11 we are told that Sam lies asleep in the plain of PésyAnsat (evidently the Pésandas of our text) in Kavulistan, till he is waked hereafter to slay Dahak, who escapes from Mount Dimavand. This legend may have led to the perplexing juxtaposition of Pésindas and Dimavand in our text, and the perplexity occasioned by this may have led Nér. to substitute Pdst-f Vistaspan for thé former name, as being nearer Dim4vand. 5 The highest peak of the modern Albfirz, in which Dah&k is said to be confined (see Bd. XII, 31). 6 Reading hand drf-aé; Lrg has han mfrd, ‘another myrtle- bush,’ 7 With yellow blossoms. 8 As stated in Fravardin Yt. 61. ® See Chap. II, 115. %© The western region, as Savah is the eastern one (see Chap. XVI, ro). CHAPTER LXII, 19-35. IIt 26. ‘The three-legged ass! sits? amid the sea Varkash*; (27) and as ¢o water of every kind that rains on dead matter, the menstrual discharge, and other bodily refuse‘, when it arrives at the threelegged ass, he makes every kind clean and purified, with watchfulness. 28. ‘The Hém%, which is the preparer of the dead, is grown in the sea Varkash, in that which is . the deepest place ; (29) and 99,999 guardian spirits of the righteous are appointed as its protection®. 30. The Kar fish’, too, ever ‘circles around it, and always keeps the frog and other noxious creatures away from it. 31. ‘Gépaitéshah® is in Atran-vég6é, within the region of Khvantras®, 32. From foot to mid-body he is an ox, and from mid-body. to the top e is a man. 33. And aéall times he sits on the sea-shore, (34) and always performs the ceremonial of the sacred beings, and pours holy-water into the sea. 35. On account of which’, through the pouring of that holy-water, innumerable noxious ‘creatures in 1 A prodigious monster of benevolent character, described in Bd. XIX, 1-12; possibly some local divinity. 2 Lig has ‘stands,’ as is also stated in Yas. XLI, 28. 8 See Chap. XLIV, rg. * Lig adds ‘and pollution.’ * The white H6m or Gékarn, the tree of immortality (see Bd. XVII, 1, XXVII, 4). It is ‘the preparer of the dead,’ because the elixir of immortality is expected to be prepared from it at the resurrection (see Bd. XXX, 25). * Those who watch over the sea. Vouru-kasha (see Fravardin Yt. 59). 7 Ten such fish, of enormous size and intense watchfulness, are said to be employed to protect the Gdkarn from a lizard or frog sent by Aharman to injure it (see Bd. XVIII, 2-6).
2XXX, 25). * Those who watch over the sea. Vouru-kasha (see Fravardin Yt. 59). 7 Ten such fish, of enormous size and intense watchfulness, are said to be employed to protect the Gdkarn from a lizard or frog sent by Aharman to injure it (see Bd. XVIII, 2-6). 8 See Chap. XLIV, 35n. ® See Chap. XXVII, 40. © Lig omits these four words, 112 pinA-f MAiNéc-f KHIRAD. the sea will die. 36. Because, if he does not specially perform that celebration of the ceremonial, and does not pour that holy-water into the sea—where those innumerable noxious creatures shall utterly perish'—then, whenever the rain shall rain, the noxious creatures ave to rain just like rain. 37. ‘The nest of the griffon bird? is on the tree opposed to harm, the many-seeded®. 38. Whenever he rises aloft a thousand twigs will shoot out from that tree, (39) and when he alights he breaks off the thousand twigs and bites the seed from them. 40. And the bird Kin4mrés* alights likewise 2” that vicinity ; (41) and his work is this, that he collects those seeds which are bitten from the tree of many seeds, which is opposed to harm, and he scatters ¢pargandéd) them there where Tistar® seizes the water; (42) so that, while Tistar shall seize the water, éogether with those seeds of all kinds, he shall rain ¢hem on the world with the rain®’ 1 Lig has ‘and those innumerable noxious creatures do not utterly perish.’ 2 The Séné-mfrfv (Av. saéndéd meregh6) or Simurgh, a mythic flying creature said to suckle its young and to be of three natures like the bat (see Bd. XIV, 11, 24, XIX, 18). _ § Lig has ‘of all seeds.’ This tree, from which all wild plants are supposed to spring, is said to grow in the sea near the Gdkarn tree, and also in Airan-vég6 (see Bd. IX, 5, 6, XVIII, 9, XXVII, 2, XXIX, 5). ‘ The chief of mythic birds next to the Séné-mfirfiv ; he is said to defend Iran from invasion by occasionally picking up foreign districts like grains of corn (see Bd. XIX, 15, XXIV, 29). 5 The angel who personifies the star Tistar (Sirius, see Chap. XLIX, 5, 6), after a conflict with the demons of drought and thunder (see Bd. VII, 1-13), pours down rain from the cloud, in which he had brought the water from the sea. ® Originally, the archangel Amerodad (see Chap. II, 34) is said CHAPTER LXII, 36-LXIII, 6. 113 CuapTer LXIII. 1. The sage asked the spirit of wisdom (2) thus : ‘Which is that good work which is greater and better? than [all?] good works, and no trouble (anginak6é) whatever is necessary for its performance? ?’ ; 3. The spirit of wisdom answered (4) thus : ‘To be grateful in the world, (5) ad to wish happiness for every one. 6. This is greater and better than every good work, and no commotion (angeginak6) whatever is necessary for its performance*.’ Peace and prosperity®.
3?’ ; 3. The spirit of wisdom answered (4) thus : ‘To be grateful in the world, (5) ad to wish happiness for every one. 6. This is greater and better than every good work, and no commotion (angeginak6) whatever is necessary for its performance*.’ Peace and prosperity®. to have mingled the plants with the rain (see Bd. IX, 2); but afterwards this was done by the mythic bird (see Bd. XXVII, 3). This legend was evidently intended to account for the rapid appearance of wild plants after rain in dry climates, where all traces of vegetation often disappear during the summer droughts. } Lrg inserts ‘more valuable and more advantageous.’ 3 K43 omits ‘all.’ 5 Lig has ‘no trouble and expense are necessary in it.’ ‘ This reply is much altered by Nér. and stands as follows, in Lrg :—‘ To wish happiness for every one ; (5) to be grateful unto the sacred beings and the good; (6) in every position and time to consider and keep in remembrance Afharmazd, as regards creativeness, and Aharman, as regards destructiveness ; (7) and to be without doubt as to the existence of the sacred beings, the religion and soul, heaven and the account in the three days, and the reality of the resurrection and future existence. 8. This, most especially, is the good work which is greater and better, more valuable and more advantageous than all good works, and no trouble and expense are necessary in it.’ The text of all versions ends abruptly at this point, without any peroration. 5 Only in K43. [24] I Digitized by Goog le SIKAND-GUMANIK VIGAR, THE DOUBT-DISPELLING EXPLANATION. OBSERVATIONS. . 1. For the division into chapters the translator is responsible, but the sections are divided according to the alternating Pazand- Sanskrit text of Nérydésang. 2-6. (The same as on page 2.) 7. The manuscripts mentioned are :— AK (probably written a.p. 1568) P4z.-Sans., belonging to Dastfir Héshangji Jamaspji of Poona; it is now defective, and contains only Chaps. I, 16—XI, 145, but this translation is based upon its text so far as it extends. BM a modern fragment, Pahl.-Pers., in the British Museum (additional Oriental MS. No. 22,378), containing Chap. I, 1-31. JE (written a.p. 1842, by Jamshedji Edalji) P4z.-Sans., belonging to Dastir Héshangji and as complete as this translation, the latter half of which is based upon its text. JJ (written a.p. 1768, by Jamshedji Jam&sp As4) PAz.-Sans., belonging to Dast@r Khurshedji Jamshedji of Nawsari, and as complete as this translation. K28 (about 150 years old) Pahl.-Paz.-Sans., No. 28 in the University Library at Kopenhagen; it is now defective, but contains Chaps. I, 1-II, 8; III, 1-25; III, 36-IV, 106; VIII, 103- IX, 16; IX, 30-X,13; X, 71-XI, 28; XI, 55-61. Li5 (written about a.p. 1737) Pahlavi, No. 15 in the India Office Library at London. It contains Chaps. I, 4-V, 71. L23 (written by the same-hand) Pazand, No. 23 in the same library ; containing Chaps. I, 34-VIII, 23.
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.
125. ‘The abode of Srésh * is mostly in Arzah , and afterwards also in Savah and the whole world. man,’ that is, a couple of children from each couple, which would agree with Vend. II, 134. 1 Pahl. Vend. IT, 136 has 150 years. ? The characteristics mentioned in §§ 17-19 are ascribed to the whole of Airdn-vég6 in Chap. XLIV, 25, 27, 32. 8 See Chap. XXVII, 49. * Lig has Pust Gust4spa, ‘the ridge of Vist&sp,’ which appears, from Bd. XII, 18, 34, XVII, 8, to have been somewhere in the central desert of Persia. In Bd. XXIX, 7-9, 11 we are told that Sam lies asleep in the plain of PésyAnsat (evidently the Pésandas of our text) in Kavulistan, till he is waked hereafter to slay Dahak, who escapes from Mount Dimavand. This legend may have led to the perplexing juxtaposition of Pésindas and Dimavand in our text, and the perplexity occasioned by this may have led Nér. to substitute Pdst-f Vistaspan for thé former name, as being nearer Dim4vand. 5 The highest peak of the modern Albfirz, in which Dah&k is said to be confined (see Bd. XII, 31). 6 Reading hand drf-aé; Lrg has han mfrd, ‘another myrtle- bush,’ 7 With yellow blossoms. 8 As stated in Fravardin Yt. 61. ® See Chap. II, 115. %© The western region, as Savah is the eastern one (see Chap. XVI, ro). CHAPTER LXII, 19-35. IIt 26. ‘The three-legged ass! sits? amid the sea Varkash*; (27) and as ¢o water of every kind that rains on dead matter, the menstrual discharge, and other bodily refuse‘, when it arrives at the threelegged ass, he makes every kind clean and purified, with watchfulness. 28. ‘The Hém%, which is the preparer of the dead, is grown in the sea Varkash, in that which is . the deepest place ; (29) and 99,999 guardian spirits of the righteous are appointed as its protection®. 30. The Kar fish’, too, ever ‘circles around it, and always keeps the frog and other noxious creatures away from it. 31. ‘Gépaitéshah® is in Atran-vég6é, within the region of Khvantras®, 32. From foot to mid-body he is an ox, and from mid-body. to the top e is a man. 33. And aéall times he sits on the sea-shore, (34) and always performs the ceremonial of the sacred beings, and pours holy-water into the sea. 35. On account of which’, through the pouring of that holy-water, innumerable noxious ‘creatures in 1 A prodigious monster of benevolent character, described in Bd. XIX, 1-12; possibly some local divinity. 2 Lig has ‘stands,’ as is also stated in Yas. XLI, 28. 8 See Chap. XLIV, rg. * Lig adds ‘and pollution.’ * The white H6m or Gékarn, the tree of immortality (see Bd. XVII, 1, XXVII, 4). It is ‘the preparer of the dead,’ because the elixir of immortality is expected to be prepared from it at the resurrection (see Bd. XXX, 25). * Those who watch over the sea. Vouru-kasha (see Fravardin Yt. 59). 7 Ten such fish, of enormous size and intense watchfulness, are said to be employed to protect the Gdkarn from a lizard or frog sent by Aharman to injure it (see Bd. XVIII, 2-6).
2XXX, 25). * Those who watch over the sea. Vouru-kasha (see Fravardin Yt. 59). 7 Ten such fish, of enormous size and intense watchfulness, are said to be employed to protect the Gdkarn from a lizard or frog sent by Aharman to injure it (see Bd. XVIII, 2-6). 8 See Chap. XLIV, 35n. ® See Chap. XXVII, 40. © Lig omits these four words, 112 pinA-f MAiNéc-f KHIRAD. the sea will die. 36. Because, if he does not specially perform that celebration of the ceremonial, and does not pour that holy-water into the sea—where those innumerable noxious creatures shall utterly perish'—then, whenever the rain shall rain, the noxious creatures ave to rain just like rain. 37. ‘The nest of the griffon bird? is on the tree opposed to harm, the many-seeded®. 38. Whenever he rises aloft a thousand twigs will shoot out from that tree, (39) and when he alights he breaks off the thousand twigs and bites the seed from them. 40. And the bird Kin4mrés* alights likewise 2” that vicinity ; (41) and his work is this, that he collects those seeds which are bitten from the tree of many seeds, which is opposed to harm, and he scatters ¢pargandéd) them there where Tistar® seizes the water; (42) so that, while Tistar shall seize the water, éogether with those seeds of all kinds, he shall rain ¢hem on the world with the rain®’ 1 Lig has ‘and those innumerable noxious creatures do not utterly perish.’ 2 The Séné-mfrfv (Av. saéndéd meregh6) or Simurgh, a mythic flying creature said to suckle its young and to be of three natures like the bat (see Bd. XIV, 11, 24, XIX, 18). _ § Lig has ‘of all seeds.’ This tree, from which all wild plants are supposed to spring, is said to grow in the sea near the Gdkarn tree, and also in Airan-vég6 (see Bd. IX, 5, 6, XVIII, 9, XXVII, 2, XXIX, 5). ‘ The chief of mythic birds next to the Séné-mfirfiv ; he is said to defend Iran from invasion by occasionally picking up foreign districts like grains of corn (see Bd. XIX, 15, XXIV, 29). 5 The angel who personifies the star Tistar (Sirius, see Chap. XLIX, 5, 6), after a conflict with the demons of drought and thunder (see Bd. VII, 1-13), pours down rain from the cloud, in which he had brought the water from the sea. ® Originally, the archangel Amerodad (see Chap. II, 34) is said CHAPTER LXII, 36-LXIII, 6. 113 CuapTer LXIII. 1. The sage asked the spirit of wisdom (2) thus : ‘Which is that good work which is greater and better? than [all?] good works, and no trouble (anginak6é) whatever is necessary for its performance? ?’ ; 3. The spirit of wisdom answered (4) thus : ‘To be grateful in the world, (5) ad to wish happiness for every one. 6. This is greater and better than every good work, and no commotion (angeginak6) whatever is necessary for its performance*.’ Peace and prosperity®.
3?’ ; 3. The spirit of wisdom answered (4) thus : ‘To be grateful in the world, (5) ad to wish happiness for every one. 6. This is greater and better than every good work, and no commotion (angeginak6) whatever is necessary for its performance*.’ Peace and prosperity®. to have mingled the plants with the rain (see Bd. IX, 2); but afterwards this was done by the mythic bird (see Bd. XXVII, 3). This legend was evidently intended to account for the rapid appearance of wild plants after rain in dry climates, where all traces of vegetation often disappear during the summer droughts. } Lrg inserts ‘more valuable and more advantageous.’ 3 K43 omits ‘all.’ 5 Lig has ‘no trouble and expense are necessary in it.’ ‘ This reply is much altered by Nér. and stands as follows, in Lrg :—‘ To wish happiness for every one ; (5) to be grateful unto the sacred beings and the good; (6) in every position and time to consider and keep in remembrance Afharmazd, as regards creativeness, and Aharman, as regards destructiveness ; (7) and to be without doubt as to the existence of the sacred beings, the religion and soul, heaven and the account in the three days, and the reality of the resurrection and future existence. 8. This, most especially, is the good work which is greater and better, more valuable and more advantageous than all good works, and no trouble and expense are necessary in it.’ The text of all versions ends abruptly at this point, without any peroration. 5 Only in K43. [24] I Digitized by Goog le SIKAND-GUMANIK VIGAR, THE DOUBT-DISPELLING EXPLANATION. OBSERVATIONS. . 1. For the division into chapters the translator is responsible, but the sections are divided according to the alternating Pazand- Sanskrit text of Nérydésang. 2-6. (The same as on page 2.) 7. The manuscripts mentioned are :— AK (probably written a.p. 1568) P4z.-Sans., belonging to Dastfir Héshangji Jamaspji of Poona; it is now defective, and contains only Chaps. I, 16—XI, 145, but this translation is based upon its text so far as it extends. BM a modern fragment, Pahl.-Pers., in the British Museum (additional Oriental MS. No. 22,378), containing Chap. I, 1-31. JE (written a.p. 1842, by Jamshedji Edalji) P4z.-Sans., belonging to Dastir Héshangji and as complete as this translation, the latter half of which is based upon its text. JJ (written a.p. 1768, by Jamshedji Jam&sp As4) PAz.-Sans., belonging to Dast@r Khurshedji Jamshedji of Nawsari, and as complete as this translation. K28 (about 150 years old) Pahl.-Paz.-Sans., No. 28 in the University Library at Kopenhagen; it is now defective, but contains Chaps. I, 1-II, 8; III, 1-25; III, 36-IV, 106; VIII, 103- IX, 16; IX, 30-X,13; X, 71-XI, 28; XI, 55-61. Li5 (written about a.p. 1737) Pahlavi, No. 15 in the India Office Library at London. It contains Chaps. I, 4-V, 71. L23 (written by the same-hand) Pazand, No. 23 in the same library ; containing Chaps. I, 34-VIII, 23.
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.
No commentary for this page.