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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
123. D&rdi’, son of D4rdt, ordered the preservation of two written copies of the whole Avesta and Zand, according to the receiving of z¢ dy Zaratst from Atthaymazd; one in the treasury of Shapig4n ‘*, and one in the fortress of written documents. 24. Valkhas®, descendant of Askan, in each district, just as he had come forth, ordered the careful preservation, avd making of memoranda for the royal city (shaty6 shahag), of the Avesta and Zand as it had purely come unto ¢hem, and also of whatever instruction (A4m(k6-2), due to it, had remained written about, as well as deliverable by the tongue through a high-priest, in a scattered state in the country of Iran, owing to the ravages and devastation of Alexander and the cavalry and infantry of the Arimans °. 1 Evidently the same person as Arezraspah (Dk. IX, Chap. XXI, 24), the supreme high-priest of the northern region Vidadafsh (Bd. XXIX, 1). In Dk. VII it is also stated that Spit6fs and Aresrfsp6 came to Frashdéstar, seeking information about the religion, 57 years after it had been received by Zaratfst who appears to have departed to the best existence ten years before. * See Dk. VIII, Chap. VIII, 2. ® According to Bd. XXXIV, 8 and the Persian Rivayats, which teach a chronology of their own, this D&raf was the predecessor of Alexander and reigned fourteen years; his father reigning twelve years. ‘ It is hazardous to read ‘the royal (sh4yag4n) treasury’ because the name, which occurs seven times in the Dinkard, is five times spelt Shapfg4n, and twice Shaspig4n. ® Probably Vologeses I, who was a contemporary of Nero and appears to have been a Magda-worshipper (see S.B.E., vol. iv, p. xxxiv). * The older Greeks were so called by the Persians in Sasanian 414 OTHER DETAILS OF NASKS. 25. That (valman-1-i) Avtakhshatar’, king of kings, who was son of PApak, summoned Tésar, and also all that scattered instruction (Am(kS), as true authority, to the capital ; Tésar Zaveng arrived, him alone he approved, and, dismissing the rest of the high-priests, he also gave this command, namely : ‘For us every other exposition of the Mazda-worshipping religion becomes removed, because even now there is no information ov knowledge of it below.’ 26. Shahpohar’, king of kings aad son of Avtakhshatar, again brought together also the writings which were distinct from religion, about the investigation of medicine and astronomy, time, place, and quality, creation (dahisnd), existence, and destruction (vindsisn6d), the submission of a wild beast 8, evidence, and other records and resources that were scattered among the Hindds, and zx Arim‘ and other lands; and he ordered (¢hezr collocation again with the Avesta, and the presentation of a correct copy of each to the treasury of Shapigdn®; and the settlement (astinidand) of all the erring upon the Mazda-worshipping religion, for proper consideration, was effected.
227. Shahpdhar®, king of kings azd son of Atharmazd, instituted a tribunal (@v4n 4hank6é kard6) for the controversy of the inhabitants of all regions, times, because they came from the same quarter as the later armies of the eastern empire of the Romans. 1 The first Sasanian king, who reigned a. p. 226-240. * The second Sasanian king, who reigned a.p. 240-271. ® Doubtful; but it is difficult to find a more probable meaning for dadak6é hérth. * The eastern empire of the Romans. 5 See § 23. ® The ninth Sasanian king, who reigned a. D. 309-379. DINKARD, BOOK IV. 415 and brought all statements to proper consideration and investigation; ad after the preservation of Atdrpad', through the statement which he maintained (pasAkht6) with all those of different sects, and the Nasks were enumerated, he also spoke this even ¢o those who were heterodox, namely: ‘ Now, when the religion is recognised by us in the worldly existence, we do most diligently endeavour ¢hat they shall not allow the infidelity (agdénéth) of any one whatever ;’ and he acted accordingly. 28. This (le-denman-1-t*) Khdsréi’, king of kings who zs son of Kavéd, as apostasy and tyranny were fully antagonistically smitten by him‘, and information and redoubled proper consideration were abundantly augmented—through a declaration from the religion unto every apostasy of the four classes (ptsak6)—also spoke even this as to winning the sacred beings (yazd4n khartdth), namely: ‘The truth of the Mazda-worshipping religion is fully understood, and the intelligent ave steadfastly capable through proper consideration ; but recognition by the worldly existence has mostly become exceedingly scattered, avd the particulars are not possible through proper consideration, but through purity of thought, 1 See Dk. VIII, Chap. I, 22. * Literally ‘this one who is,’ which, applied to a person near at hand, is a phrase analogous to valman-1-f, ‘that one who is,’ applied in § 25 to a person more remote. The oblique case le-denman of the demonstrative pronoun, which occurs very rarely, is analogous to the oblique cases li, lanman, lak, lekQm of the personal pronouns, which occur constantly. § The twentieth Sasanian king, who reigned a.p. 531-579; he was surnamed Andsharavan, ‘immortal-soulled.’ * Referring to his extirpation of the heresy of Mazdak, a.p. 528, before he came to the throne. 416 OTHER DETAILS OF NASKS, word, and deed, and the statements of the good spirit, the liturgical ceremonial of the sacred beings with purity.
3528, before he came to the throne. 416 OTHER DETAILS OF NASKS, word, and deed, and the statements of the good spirit, the liturgical ceremonial of the sacred beings with purity. 29. ‘We also call, each of those called by us, a priest of Athaymazd, whose perception of the spiritual exestence is manifested unto us; and our wide resources, the perception of the spiritual exzstence and the example of the worldly oe, are likewise indications of both natures ¢hat are complete. 30. And we invite (bavihQném) those invited?, even with that excellence ad efficiency which are due to them, on account of which the sacred beings are predominantly over Iran; the country of Iran having proceeded onwards through instruction from the Mazda-worshipping religion which the ancients celebrated. 31. The knowledge of the sociable ceremonial (ham-yazisnih)—for which, indeed, those of the intelligent of disunited Khvaniras are not in a dispute of antagonism—is, 77 that way, mostly the sonorous (aévéztk) Avesta, in the pure statement of the writing adornable by memoranda of particulars ; and even the simple wordless (avéétk) mode is maintained in the announcement of the statement. 32. ‘Even then all the domestic (khanik) knowledge of the Mazda-worshipping religion is really on this account, which is understood by us, that, when all are intellectual (vir-hémé6nd), and the proper consideration of a stranger (bigdnak®) is owing to the world of the Mazda-worshipping religion, they arrive at this place. 33. Bu¢ through the new possession and proper consideration of the stranger, owing to the Mazda-worshipping religion, they are 1 Asin Yas, II. DINKARD, BOOK IV. 417 not capable of bringing about so much acquirement and manifestation of knowledge, for the advantage and open duty of the worldly existence, as is in the recitation of a priestly master through much investigation, and is abundantly well-considered. 34. And if we command, with the utmost solicitude, the proper consideration of the Avesta and Zand of the primitive Magian statements (Magét-gobisnd), which are more humbly observant, better disposed, good, and ever renewed uneffacedly, as well as an -increase of acquirement worthily therefrom, for the knowledge of those of the world, there is no necessity of first acquiring the quality of creation from the creator, 4y those who are worldly existences, for understanding the creator and the marvellousness of the spiritual exstences; or all necessity of acquiring is said ¢o de longing through scanty knowledge.
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.
123. D&rdi’, son of D4rdt, ordered the preservation of two written copies of the whole Avesta and Zand, according to the receiving of z¢ dy Zaratst from Atthaymazd; one in the treasury of Shapig4n ‘*, and one in the fortress of written documents. 24. Valkhas®, descendant of Askan, in each district, just as he had come forth, ordered the careful preservation, avd making of memoranda for the royal city (shaty6 shahag), of the Avesta and Zand as it had purely come unto ¢hem, and also of whatever instruction (A4m(k6-2), due to it, had remained written about, as well as deliverable by the tongue through a high-priest, in a scattered state in the country of Iran, owing to the ravages and devastation of Alexander and the cavalry and infantry of the Arimans °. 1 Evidently the same person as Arezraspah (Dk. IX, Chap. XXI, 24), the supreme high-priest of the northern region Vidadafsh (Bd. XXIX, 1). In Dk. VII it is also stated that Spit6fs and Aresrfsp6 came to Frashdéstar, seeking information about the religion, 57 years after it had been received by Zaratfst who appears to have departed to the best existence ten years before. * See Dk. VIII, Chap. VIII, 2. ® According to Bd. XXXIV, 8 and the Persian Rivayats, which teach a chronology of their own, this D&raf was the predecessor of Alexander and reigned fourteen years; his father reigning twelve years. ‘ It is hazardous to read ‘the royal (sh4yag4n) treasury’ because the name, which occurs seven times in the Dinkard, is five times spelt Shapfg4n, and twice Shaspig4n. ® Probably Vologeses I, who was a contemporary of Nero and appears to have been a Magda-worshipper (see S.B.E., vol. iv, p. xxxiv). * The older Greeks were so called by the Persians in Sasanian 414 OTHER DETAILS OF NASKS. 25. That (valman-1-i) Avtakhshatar’, king of kings, who was son of PApak, summoned Tésar, and also all that scattered instruction (Am(kS), as true authority, to the capital ; Tésar Zaveng arrived, him alone he approved, and, dismissing the rest of the high-priests, he also gave this command, namely : ‘For us every other exposition of the Mazda-worshipping religion becomes removed, because even now there is no information ov knowledge of it below.’ 26. Shahpohar’, king of kings aad son of Avtakhshatar, again brought together also the writings which were distinct from religion, about the investigation of medicine and astronomy, time, place, and quality, creation (dahisnd), existence, and destruction (vindsisn6d), the submission of a wild beast 8, evidence, and other records and resources that were scattered among the Hindds, and zx Arim‘ and other lands; and he ordered (¢hezr collocation again with the Avesta, and the presentation of a correct copy of each to the treasury of Shapigdn®; and the settlement (astinidand) of all the erring upon the Mazda-worshipping religion, for proper consideration, was effected.
227. Shahpdhar®, king of kings azd son of Atharmazd, instituted a tribunal (@v4n 4hank6é kard6) for the controversy of the inhabitants of all regions, times, because they came from the same quarter as the later armies of the eastern empire of the Romans. 1 The first Sasanian king, who reigned a. p. 226-240. * The second Sasanian king, who reigned a.p. 240-271. ® Doubtful; but it is difficult to find a more probable meaning for dadak6é hérth. * The eastern empire of the Romans. 5 See § 23. ® The ninth Sasanian king, who reigned a. D. 309-379. DINKARD, BOOK IV. 415 and brought all statements to proper consideration and investigation; ad after the preservation of Atdrpad', through the statement which he maintained (pasAkht6) with all those of different sects, and the Nasks were enumerated, he also spoke this even ¢o those who were heterodox, namely: ‘ Now, when the religion is recognised by us in the worldly existence, we do most diligently endeavour ¢hat they shall not allow the infidelity (agdénéth) of any one whatever ;’ and he acted accordingly. 28. This (le-denman-1-t*) Khdsréi’, king of kings who zs son of Kavéd, as apostasy and tyranny were fully antagonistically smitten by him‘, and information and redoubled proper consideration were abundantly augmented—through a declaration from the religion unto every apostasy of the four classes (ptsak6)—also spoke even this as to winning the sacred beings (yazd4n khartdth), namely: ‘The truth of the Mazda-worshipping religion is fully understood, and the intelligent ave steadfastly capable through proper consideration ; but recognition by the worldly existence has mostly become exceedingly scattered, avd the particulars are not possible through proper consideration, but through purity of thought, 1 See Dk. VIII, Chap. I, 22. * Literally ‘this one who is,’ which, applied to a person near at hand, is a phrase analogous to valman-1-f, ‘that one who is,’ applied in § 25 to a person more remote. The oblique case le-denman of the demonstrative pronoun, which occurs very rarely, is analogous to the oblique cases li, lanman, lak, lekQm of the personal pronouns, which occur constantly. § The twentieth Sasanian king, who reigned a.p. 531-579; he was surnamed Andsharavan, ‘immortal-soulled.’ * Referring to his extirpation of the heresy of Mazdak, a.p. 528, before he came to the throne. 416 OTHER DETAILS OF NASKS, word, and deed, and the statements of the good spirit, the liturgical ceremonial of the sacred beings with purity.
3528, before he came to the throne. 416 OTHER DETAILS OF NASKS, word, and deed, and the statements of the good spirit, the liturgical ceremonial of the sacred beings with purity. 29. ‘We also call, each of those called by us, a priest of Athaymazd, whose perception of the spiritual exestence is manifested unto us; and our wide resources, the perception of the spiritual exzstence and the example of the worldly oe, are likewise indications of both natures ¢hat are complete. 30. And we invite (bavihQném) those invited?, even with that excellence ad efficiency which are due to them, on account of which the sacred beings are predominantly over Iran; the country of Iran having proceeded onwards through instruction from the Mazda-worshipping religion which the ancients celebrated. 31. The knowledge of the sociable ceremonial (ham-yazisnih)—for which, indeed, those of the intelligent of disunited Khvaniras are not in a dispute of antagonism—is, 77 that way, mostly the sonorous (aévéztk) Avesta, in the pure statement of the writing adornable by memoranda of particulars ; and even the simple wordless (avéétk) mode is maintained in the announcement of the statement. 32. ‘Even then all the domestic (khanik) knowledge of the Mazda-worshipping religion is really on this account, which is understood by us, that, when all are intellectual (vir-hémé6nd), and the proper consideration of a stranger (bigdnak®) is owing to the world of the Mazda-worshipping religion, they arrive at this place. 33. Bu¢ through the new possession and proper consideration of the stranger, owing to the Mazda-worshipping religion, they are 1 Asin Yas, II. DINKARD, BOOK IV. 417 not capable of bringing about so much acquirement and manifestation of knowledge, for the advantage and open duty of the worldly existence, as is in the recitation of a priestly master through much investigation, and is abundantly well-considered. 34. And if we command, with the utmost solicitude, the proper consideration of the Avesta and Zand of the primitive Magian statements (Magét-gobisnd), which are more humbly observant, better disposed, good, and ever renewed uneffacedly, as well as an -increase of acquirement worthily therefrom, for the knowledge of those of the world, there is no necessity of first acquiring the quality of creation from the creator, 4y those who are worldly existences, for understanding the creator and the marvellousness of the spiritual exstences; or all necessity of acquiring is said ¢o de longing through scanty knowledge.
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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