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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. And the 6666 words, which are in the GAthas, are 1 See Sls. XIII, 50; that this number is correct may be seen from the details given in § 2 n. * See Dk. VIII, Chap. I, 20; here the MS. has 4y find instead of hatd, by miswriting. 8 The sixth of the Gathic Nasks (see Dk. VIII, Chap. I, 9). “See Dk. VIII, Chap. XLV, 13, where the word used is béshd@zd. ® According to Sls. XIII, 50 the six Gathas (including the Yasna of seven has) contain 5567 vakak, 9999 martk, and 16,554 khfrdak; which enumeration makes the meaning of mArik doubtful. In our present text, however, it must have its usual meaning of ‘word,’ as the number of 6666 words in the six Gathas can be obtained by including the customary repetition of the first stanza of each Ha of the five real Gathas, with the text of the Airyaman and of the introductions to Yas. XXVIII, XXXV, and probably the homage formula prefixed to each Gatha; also by considering each component of a compound as a separate word, and all verbal prefixes as separable; and by counting all enclitics except -44, in accordance with the different modes of treating -Aid and -44 in counting the words of the Ahunavair. If the three sacred formulas were included, and the Airyaman and five homage formulas were omitted, the total would be nearly the same. SELECTIONS OF ZAD-SPARAM. 405 an indicator of the perzod from the adversary having come to the creatures, as far as unto the end of the six millenniums'—each millennium dezxg ten centuries —which amount to 60 single centuries—a century bang ten tens?—and up to ¢he time when its® cold and distress arrive, which become awful; the 600, including the excess as far as one ten‘, are years of the 6000 years which are the words of the six Gathas that are the first indicator of the six millenniums; therefore of the 60 centuries are then the 600 and those which are added to them (zak-t ghad). g. And after those 6000, which are the 6000 years, are the Airyaman® of Ashavahist axzd the accompanying sayings (ham-vé£6) which are at the end of the Gathas; those are the 57 years of Sésh4ns®, and for the sake of them, too, are the Airyaman and from the praise of righteousness at z¢s end ¢o the consecration of the Airyaman, originally 57 words (m4rik), because the praise of righteousness for the Airyaman is 12, and the consecration of the Airyaman is 21, of the original 577. 1 The three millenniums during which Aftharmazd and Aharman had nearly equal influence, and the last three millenniums during which the power of Aharman diminishes (see Bd. I, 20). 2 Assuming that _) stands for _9 _9, 5 Assuming that mfinas, ‘ whose,’ stands for amatas. * As the cipher for ‘one’ precedes that for ‘ten,’ it may possibly mean ‘one /ess than ten,’ as in the Roman 1X. At any rate, 6609 years with the 57 accounted for in § 9 make up the requisite total of 6666 ; but the mode of making this number correspond with the six millenniums is not very clear. 5 Yas. LIV, 1.
2At any rate, 6609 years with the 57 accounted for in § 9 make up the requisite total of 6666 ; but the mode of making this number correspond with the six millenniums is not very clear. 5 Yas. LIV, 1. 6 See Dk. VIII, Chap. XIV, 14; Bd. XXX, 7. 7 The Airyaman contains 24 words, its Ashem-vohfi 12, and its consecration (Yas. LIV, 2) 21 words, making altogether 57 words. 406 OTHER DETAILS OF NASKS, DINKARD.—BOOK III. CuapTer VII}. The ninth question. 1. Another apostate enquired thus: ‘When there is Mathra that is said ¢o de all in the words of Atharvmazd to Zaratist, whether it be in the words of Frashéstar and GamAsp®, or be in the words of Vohtman? and the sacred beings, ov be in words of theirs published before the t2me of Zaratist, or even after that of Séné*, is zt to de considered dy us, as to that which is relating to us, ¢4a¢ what is the utterance of Atharymazd to Zarattst is only the Gathic, and the rest is composed éy Zaratdst and his disciples from the world, even statements due to a good inclination for conversion (vastakth) ?’ 2. The reply is ¢ha¢ the other Mathra which is separate from the GAthas, if it de afart from the GAthas, is séz// owing to the composition of the Yath4-ahd-vairy6°; azd the same separate MAthra, which is from a witness about z¢, is the evidence with Adhaymazd himself in vigorous omniscience and composition, and not owing to the knowledge of mankind, which shall not attain even to an atom of the atoms thereof. 3. The arising of the Mathra, through the speaking of many voices, is not all the speaking of Adhaymazd to Zaratist through those ' According to Peshotan’s notation; the text followed is that of the MS. B, written a.p. 1659. * See Dk. VIII, Chap. XXXVIII, 68. 5 This seems a more likely reading than ‘Hém’ for the imperfect word 419", * See Chap. CXCVII, 6 n. 5 See Dk. VIII, Chap. I, 7n. DINKARD, BOOK III. 407
3B, written a.p. 1659. * See Dk. VIII, Chap. XXXVIII, 68. 5 This seems a more likely reading than ‘Hém’ for the imperfect word 419", * See Chap. CXCVII, 6 n. 5 See Dk. VIII, Chap. I, 7n. DINKARD, BOOK III. 407 voices, but the speaking of several separately, through which the speaking of the voice would be evidently that of Atharmazd; that is this Mathra. 4. And just as the speaking forth of Zaratdst and other good men, as well as evil ones, likewise of those who are demons, even as far as the evil spirit, is stated by Atharymazd in public, that statement would become even that of the evil spirit and demons, and the Mathra and Law against the demons wou/d likewise decome spoken dy the demons. 5. And the M&thra is all confided d6y Adharmazd to Zaratist through many voices, deczg an avowal of Athaymazd to Zaratist, and an existence which is not inconsistent (han-béshin); just as the Gathas, which even you admit to be, as a whole, confided by Athaymazd to Zaratist, are spoken through the voice of Zaratist, be they through the voices of the archangels, be they through the voice of Gés-afrvan!, or be they ¢hrough the voices of other sacred beings, to all ¢hey are spoken dy Athavmazd to Zaratist, and are not inconsistent. 6. But owing to the disposition of an apostate there is a longing scrutiny about his own statements, and evil-thinking scrutiny about the statements protecting the spiritual lord. Cuaprer CLXI. 1. About ome supremely? acquainted with the three? codes (d4d6) of the Mazda-worshipping religion there is ¢4¢s:—-One supremely acquainted * See Dk. IX, Chap. XV, 3. 2 Perhaps we should read avirtar, ‘more particularly,’ instead of avartar. 5 B has ‘four’ by mistake here, but not afterwards. 408 OTHER DETAILS OF NASKS. with the three codes of the Mazda-worshipping religion is he of the primitive faith whose insight into the good religion is even such that he knows how to discriminate and announce the statements (véfak6) of the Hadha-mathric and GAthic from those of the Law, those of the Legal and Gathic from those of the Hadha-mfathric, and ¢hose of the Hadhamathric and Legal from ¢hose of the Gathas. 2. Also to the statements (v@ak6) in the Law—which is superior! knowledge about the worldly existences—is allotted (vakht5) the worldliness of the Hadhamathric and also of the GAathic; ¢o ¢hose in the Gathas —which are superior knowledge about the spiritual extstences—is allotted the spirituality of the Hadhamathric and even that of the Law; and 40 éhose in the Hadha-mathra—which is superior knowledge about ¢hings intermediate de/ween the spiritual and worldly existences—is allotted the intermediate matter (mtyAntkth) of the Gathic and also of the Legal *. Cuarpter CLXV,
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.
18. And the 6666 words, which are in the GAthas, are 1 See Sls. XIII, 50; that this number is correct may be seen from the details given in § 2 n. * See Dk. VIII, Chap. I, 20; here the MS. has 4y find instead of hatd, by miswriting. 8 The sixth of the Gathic Nasks (see Dk. VIII, Chap. I, 9). “See Dk. VIII, Chap. XLV, 13, where the word used is béshd@zd. ® According to Sls. XIII, 50 the six Gathas (including the Yasna of seven has) contain 5567 vakak, 9999 martk, and 16,554 khfrdak; which enumeration makes the meaning of mArik doubtful. In our present text, however, it must have its usual meaning of ‘word,’ as the number of 6666 words in the six Gathas can be obtained by including the customary repetition of the first stanza of each Ha of the five real Gathas, with the text of the Airyaman and of the introductions to Yas. XXVIII, XXXV, and probably the homage formula prefixed to each Gatha; also by considering each component of a compound as a separate word, and all verbal prefixes as separable; and by counting all enclitics except -44, in accordance with the different modes of treating -Aid and -44 in counting the words of the Ahunavair. If the three sacred formulas were included, and the Airyaman and five homage formulas were omitted, the total would be nearly the same. SELECTIONS OF ZAD-SPARAM. 405 an indicator of the perzod from the adversary having come to the creatures, as far as unto the end of the six millenniums'—each millennium dezxg ten centuries —which amount to 60 single centuries—a century bang ten tens?—and up to ¢he time when its® cold and distress arrive, which become awful; the 600, including the excess as far as one ten‘, are years of the 6000 years which are the words of the six Gathas that are the first indicator of the six millenniums; therefore of the 60 centuries are then the 600 and those which are added to them (zak-t ghad). g. And after those 6000, which are the 6000 years, are the Airyaman® of Ashavahist axzd the accompanying sayings (ham-vé£6) which are at the end of the Gathas; those are the 57 years of Sésh4ns®, and for the sake of them, too, are the Airyaman and from the praise of righteousness at z¢s end ¢o the consecration of the Airyaman, originally 57 words (m4rik), because the praise of righteousness for the Airyaman is 12, and the consecration of the Airyaman is 21, of the original 577. 1 The three millenniums during which Aftharmazd and Aharman had nearly equal influence, and the last three millenniums during which the power of Aharman diminishes (see Bd. I, 20). 2 Assuming that _) stands for _9 _9, 5 Assuming that mfinas, ‘ whose,’ stands for amatas. * As the cipher for ‘one’ precedes that for ‘ten,’ it may possibly mean ‘one /ess than ten,’ as in the Roman 1X. At any rate, 6609 years with the 57 accounted for in § 9 make up the requisite total of 6666 ; but the mode of making this number correspond with the six millenniums is not very clear. 5 Yas. LIV, 1.
2At any rate, 6609 years with the 57 accounted for in § 9 make up the requisite total of 6666 ; but the mode of making this number correspond with the six millenniums is not very clear. 5 Yas. LIV, 1. 6 See Dk. VIII, Chap. XIV, 14; Bd. XXX, 7. 7 The Airyaman contains 24 words, its Ashem-vohfi 12, and its consecration (Yas. LIV, 2) 21 words, making altogether 57 words. 406 OTHER DETAILS OF NASKS, DINKARD.—BOOK III. CuapTer VII}. The ninth question. 1. Another apostate enquired thus: ‘When there is Mathra that is said ¢o de all in the words of Atharvmazd to Zaratist, whether it be in the words of Frashéstar and GamAsp®, or be in the words of Vohtman? and the sacred beings, ov be in words of theirs published before the t2me of Zaratist, or even after that of Séné*, is zt to de considered dy us, as to that which is relating to us, ¢4a¢ what is the utterance of Atharymazd to Zarattst is only the Gathic, and the rest is composed éy Zaratdst and his disciples from the world, even statements due to a good inclination for conversion (vastakth) ?’ 2. The reply is ¢ha¢ the other Mathra which is separate from the GAthas, if it de afart from the GAthas, is séz// owing to the composition of the Yath4-ahd-vairy6°; azd the same separate MAthra, which is from a witness about z¢, is the evidence with Adhaymazd himself in vigorous omniscience and composition, and not owing to the knowledge of mankind, which shall not attain even to an atom of the atoms thereof. 3. The arising of the Mathra, through the speaking of many voices, is not all the speaking of Adhaymazd to Zaratist through those ' According to Peshotan’s notation; the text followed is that of the MS. B, written a.p. 1659. * See Dk. VIII, Chap. XXXVIII, 68. 5 This seems a more likely reading than ‘Hém’ for the imperfect word 419", * See Chap. CXCVII, 6 n. 5 See Dk. VIII, Chap. I, 7n. DINKARD, BOOK III. 407
3B, written a.p. 1659. * See Dk. VIII, Chap. XXXVIII, 68. 5 This seems a more likely reading than ‘Hém’ for the imperfect word 419", * See Chap. CXCVII, 6 n. 5 See Dk. VIII, Chap. I, 7n. DINKARD, BOOK III. 407 voices, but the speaking of several separately, through which the speaking of the voice would be evidently that of Atharmazd; that is this Mathra. 4. And just as the speaking forth of Zaratdst and other good men, as well as evil ones, likewise of those who are demons, even as far as the evil spirit, is stated by Atharymazd in public, that statement would become even that of the evil spirit and demons, and the Mathra and Law against the demons wou/d likewise decome spoken dy the demons. 5. And the M&thra is all confided d6y Adharmazd to Zaratist through many voices, deczg an avowal of Athaymazd to Zaratist, and an existence which is not inconsistent (han-béshin); just as the Gathas, which even you admit to be, as a whole, confided by Athaymazd to Zaratist, are spoken through the voice of Zaratist, be they through the voices of the archangels, be they through the voice of Gés-afrvan!, or be they ¢hrough the voices of other sacred beings, to all ¢hey are spoken dy Athavmazd to Zaratist, and are not inconsistent. 6. But owing to the disposition of an apostate there is a longing scrutiny about his own statements, and evil-thinking scrutiny about the statements protecting the spiritual lord. Cuaprer CLXI. 1. About ome supremely? acquainted with the three? codes (d4d6) of the Mazda-worshipping religion there is ¢4¢s:—-One supremely acquainted * See Dk. IX, Chap. XV, 3. 2 Perhaps we should read avirtar, ‘more particularly,’ instead of avartar. 5 B has ‘four’ by mistake here, but not afterwards. 408 OTHER DETAILS OF NASKS. with the three codes of the Mazda-worshipping religion is he of the primitive faith whose insight into the good religion is even such that he knows how to discriminate and announce the statements (véfak6) of the Hadha-mathric and GAthic from those of the Law, those of the Legal and Gathic from those of the Hadha-mfathric, and ¢hose of the Hadhamathric and Legal from ¢hose of the Gathas. 2. Also to the statements (v@ak6) in the Law—which is superior! knowledge about the worldly existences—is allotted (vakht5) the worldliness of the Hadhamathric and also of the GAathic; ¢o ¢hose in the Gathas —which are superior knowledge about the spiritual extstences—is allotted the spirituality of the Hadhamathric and even that of the Law; and 40 éhose in the Hadha-mathra—which is superior knowledge about ¢hings intermediate de/ween the spiritual and worldly existences—is allotted the intermediate matter (mtyAntkth) of the Gathic and also of the Legal *. Cuarpter CLXV,
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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