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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In this Nask are the reasons of next-of-kin marriage, forming connections among relations, and such-like as these. 19. The nineteenth Nask is Driguby4, the name 446 OTHER DETAILS OF NASKS. of which is Askaram, and is of fifty-two stanzas (vézastih4), adout the giving of orders, exercise of authority, and practising wisdom in everything ; producing the resurrection, dy which every person passed away is made living again, and the malformations of Aharman and the demons are withered away; and such-like. 20. The twentieth Nask is that which 1s Dadad, that they call dy its name of Vendid4d, where the meaning of this is ‘the law against the demons,’ which is of twenty-two fargards. The topic of it is what preserves mankind from evil and pollution, and will restrain ¢hem from the menstruous, dead matter, pestilence, and running sores. Of all the twenty-one Nasks the Nask of ‘the law against the demons’ has alone remained entire; while several remain scattered by the wickedness (simth) of the accursed Alexander, this Nask of the Vendtd4d remained in hand, amd owing to its elucidation the religion of Mazda-worship exists now. 21. The twenty-first Nask is Vastérem, whose name one calls Hadékht, and zts fargards are said to be thirty. In it are much excellence and many miracles, amd the vile Aharman becomes far from every one who recites this H4dékht, and it makes Aim extinct, and the rectter comes near unto Atharmazd and becomes purified from sin. 22. Now, alas! if all these Nasks do not remain, so that ome is not able to solemnize ¢hem, that is for this reason, that the accursed Alexander, the Ardman, took several transcripts—in the Ardman language and characters (hurQf6)—of any among those twenty-one Nasks which were aéout the stars and medicine, and burnt up the other Nasks; and DIN-VIGIRGARD. 447 the soul of the accursed Alexander, the Raman, will remain wretched and burnt in gloomy hell till the resurrection, owing to his own vileness which injured the religion of Zaratdst. 23. After the villany of Alexander, an assemblage of several high-priests, who were sages of the religion, brought the Avesta of all of them from various places, amd made a collection of so much Avesta and Zand as the sacred (yasté) Yasna, Visperad, Vendidad, Ard@4-fravard, and other scraps of the Avesta, the Darin, Afringan, and the Commands of the religion; all these weve written, and the Bandahis book was correctly written; and all such, among them, as were not written, which did not come into the thoughts of the sages, departed, on that account, from the midst of the many topics of revelation. 24. Just as it is said that ¢heve were twenty-one Nasks, there are first, in seven Nasks, the topics of the religion of Mazda-worship, in the second seven Nasks are the topics of medical practice, and in the third seven Nasks the topics and capabilities of the stars are mentioned. Digitized by Google NASK-FRAGMENTS THAT ARE STILL EXTANT. [37] Gg Digitized by Google
2Digitized by Google NASK-FRAGMENTS THAT ARE STILL EXTANT. [37] Gg Digitized by Google EXTANT FRAGMENTS. I. SépKaR Nask?. Dk. IX, Chap. II, 3-15, referring to the useful effect of reciting the Yath4-ahd-vairyé as a spell, on various occasions, is quoted in Sls. XIX, 1-14, and also in the Persian Rivayat of Bahman Pangyah§, with some slight variations. Dk. IX, Chap. VI, 2, refers to the passage thus mentioned in Sls. IX, 2, 3:—‘The priest who passes away in an out-district (atzdehikth) thou hast considered as desolate (virdn); and there is a high-priest who is of a different opinion, there is one who says z¢ zs as a non-Iranian (anAfran) country. ft ts declared that, when a supreme high-priest (zaratdstrotfim) passes away in an out-district, an apostate will be born in that dwelling, and this calamity is only (aév4&) mentioned as to the supreme high-priest 4,’ Dk. IX, Chap. VIII, 1-6, refers to Zaratist’s 1 Only the Pahlavi versions of these fragments are extant, unless it be otherwise stated. ® The detailed account of this Nask, in Dk. IX, contains about 5,400 Pahlavi words, and, if these represent the same proportion of original text as those in the accounts of the first three fargards of the Baké Nask do, they would indicate about 4,700 words of Avesta text and 10,500 of Pahlavi version as the original extent of this Nask. 5 See p. 418, n. 3. ‘ This translation has been corrected in accordance with p. 178, n. 2. Gg2 452 EXTANT FRAGMENTS. prophetic vision of the golden, silver, steel, and mingled-iron periods of his millennium, quoted at length in Byt. I, 1-5, with variations indicative of the date of the Bahman Yast being later than that of this Nask. Dk. IX, Chap. X, 3, refers to the detailed account of the seven most heinous evil-doers, quoted in Dd. LXXII, 3-9. Dk. IX, Chap. XV, refers to the supplication of the soul of KeresAsp for admittance into heaven, on account of his heroic deeds, quoted at length in the Dadistan Pahlavi Rivayat and the Persian Sad-darband-i Hash (see S.B.E., vol. xviii, pp. 373-381). Dk. IX, Chap. XVIII, 2, refers to the passage thus quoted in Sls. X, 8:—‘ For in the Stddgar it is said, concerning those who ave unlawfully slaughtered animals, the punishment is such that each hair of those animals becomes like a sharp dagger (tékh), and he who is unlawfully a slaughterer is slain,’ No allusion has been noticed in Dk. IX to another passage which is thus quoted in Sls. XII, 32 :—‘In the Stddgar it says thus: “ What prepares sneezing ? that is, through what process (kar) does it come?” And Adhaymazd spoke thus: “ Hungry living, O Zaratdst! moreover, the remedy for its existence is the Ahunavair, O Zaratist! and the Ashem (aharayith).”’ II, VarstMAnsaR Nask}, No quotation from this Nask has yet been Noticed. 1 The detailed account of this Nask, in Dk. IX, contains about EXTANT FRAGMENTS, 453 III. Baxd Nask},
3moreover, the remedy for its existence is the Ahunavair, O Zaratist! and the Ashem (aharayith).”’ II, VarstMAnsaR Nask}, No quotation from this Nask has yet been Noticed. 1 The detailed account of this Nask, in Dk. IX, contains about EXTANT FRAGMENTS, 453 III. Baxd Nask}, Dk. IX, Chaps. XLVII—XLIX, describe the contents of the first three fargards of this Nask, which are still extant in the Avesta text of Yas. XIX—XXI, whose Pahlavi version may be translated as follows :— Pahl. Yas. XIX=Baké6 I. The beginning of the Ahunavair of the Bakan *. 1. Zaratdst enquired of Adhaymazd thus: ‘O Atharmazd,3 propitious spirit, creator of the world of embodied existences, and righteous‘! (2) which were those words, O Athaymazd! that weve spoken by thee for me, (3) before the sky, before the water, before the earth, before the (well-yielding) cattle, before the plants, before the fire which is Adhar- 9,600 Pahlavi words, and, if these represent the same proportion of original text as those in the accounts of the first three fargards of the Baké Nask do, they would indicate about 8,300 words of Avesta text and 18,500 of Pahlavi version as the original extent of this Nask. 1 As the detailed account of the first three fargards of this Nask, in Dk. IX, contains about 840 Pahlavi words, and represents about 730 words of the original Avesta text in Yas. XIX-XXI, with 1630 in its Pahlavi version, it may be assumed that the detailed account of the whole Nask, extending to nearly 11,000 words, indicates about 9,500 words of Avesta text and 21,200 of Pahlavi version as the total extent of this Nask. ? The heading of this first ha is given in J2, Ptg, Mf4 which have been consulted by the translator in addition to Spiegel’s text representing Kg. The division into sections is that adopted by Spiegel, and the passages in parentheses have no equivalents in the Avesta text. 5 Sp., J2 insert ‘ good and.’ ‘ Ja adds ‘(this is, Afharmasd the creator is righteous; the rest is through the praise which says the creator is righteous) ;’ compare Pahl. Vend. II, 1. 454 EXTANT FRAGMENTS. maza’s son, before the righteous man (Gdyémara), before the demons, (who remain) noxious creatures}, and mankind, before all embodied existence (the creation of sovereignty), and before all the excellence created by Afharvmazd, (which is owing to) the manifestation of righteousness ?’ 4. And Afhaymazd spoke thus: ‘They were the apportionment of the Ahunavair, O Spttam4n Zaratist! (that spirit who would make the religion current, who has formed that religion from the Ahunavair) which was spoken out by me for thee; (5) (that is,) before the sky, (&c., as i” § 3).
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.
1In this Nask are the reasons of next-of-kin marriage, forming connections among relations, and such-like as these. 19. The nineteenth Nask is Driguby4, the name 446 OTHER DETAILS OF NASKS. of which is Askaram, and is of fifty-two stanzas (vézastih4), adout the giving of orders, exercise of authority, and practising wisdom in everything ; producing the resurrection, dy which every person passed away is made living again, and the malformations of Aharman and the demons are withered away; and such-like. 20. The twentieth Nask is that which 1s Dadad, that they call dy its name of Vendid4d, where the meaning of this is ‘the law against the demons,’ which is of twenty-two fargards. The topic of it is what preserves mankind from evil and pollution, and will restrain ¢hem from the menstruous, dead matter, pestilence, and running sores. Of all the twenty-one Nasks the Nask of ‘the law against the demons’ has alone remained entire; while several remain scattered by the wickedness (simth) of the accursed Alexander, this Nask of the Vendtd4d remained in hand, amd owing to its elucidation the religion of Mazda-worship exists now. 21. The twenty-first Nask is Vastérem, whose name one calls Hadékht, and zts fargards are said to be thirty. In it are much excellence and many miracles, amd the vile Aharman becomes far from every one who recites this H4dékht, and it makes Aim extinct, and the rectter comes near unto Atharmazd and becomes purified from sin. 22. Now, alas! if all these Nasks do not remain, so that ome is not able to solemnize ¢hem, that is for this reason, that the accursed Alexander, the Ardman, took several transcripts—in the Ardman language and characters (hurQf6)—of any among those twenty-one Nasks which were aéout the stars and medicine, and burnt up the other Nasks; and DIN-VIGIRGARD. 447 the soul of the accursed Alexander, the Raman, will remain wretched and burnt in gloomy hell till the resurrection, owing to his own vileness which injured the religion of Zaratdst. 23. After the villany of Alexander, an assemblage of several high-priests, who were sages of the religion, brought the Avesta of all of them from various places, amd made a collection of so much Avesta and Zand as the sacred (yasté) Yasna, Visperad, Vendidad, Ard@4-fravard, and other scraps of the Avesta, the Darin, Afringan, and the Commands of the religion; all these weve written, and the Bandahis book was correctly written; and all such, among them, as were not written, which did not come into the thoughts of the sages, departed, on that account, from the midst of the many topics of revelation. 24. Just as it is said that ¢heve were twenty-one Nasks, there are first, in seven Nasks, the topics of the religion of Mazda-worship, in the second seven Nasks are the topics of medical practice, and in the third seven Nasks the topics and capabilities of the stars are mentioned. Digitized by Google NASK-FRAGMENTS THAT ARE STILL EXTANT. [37] Gg Digitized by Google
2Digitized by Google NASK-FRAGMENTS THAT ARE STILL EXTANT. [37] Gg Digitized by Google EXTANT FRAGMENTS. I. SépKaR Nask?. Dk. IX, Chap. II, 3-15, referring to the useful effect of reciting the Yath4-ahd-vairyé as a spell, on various occasions, is quoted in Sls. XIX, 1-14, and also in the Persian Rivayat of Bahman Pangyah§, with some slight variations. Dk. IX, Chap. VI, 2, refers to the passage thus mentioned in Sls. IX, 2, 3:—‘The priest who passes away in an out-district (atzdehikth) thou hast considered as desolate (virdn); and there is a high-priest who is of a different opinion, there is one who says z¢ zs as a non-Iranian (anAfran) country. ft ts declared that, when a supreme high-priest (zaratdstrotfim) passes away in an out-district, an apostate will be born in that dwelling, and this calamity is only (aév4&) mentioned as to the supreme high-priest 4,’ Dk. IX, Chap. VIII, 1-6, refers to Zaratist’s 1 Only the Pahlavi versions of these fragments are extant, unless it be otherwise stated. ® The detailed account of this Nask, in Dk. IX, contains about 5,400 Pahlavi words, and, if these represent the same proportion of original text as those in the accounts of the first three fargards of the Baké Nask do, they would indicate about 4,700 words of Avesta text and 10,500 of Pahlavi version as the original extent of this Nask. 5 See p. 418, n. 3. ‘ This translation has been corrected in accordance with p. 178, n. 2. Gg2 452 EXTANT FRAGMENTS. prophetic vision of the golden, silver, steel, and mingled-iron periods of his millennium, quoted at length in Byt. I, 1-5, with variations indicative of the date of the Bahman Yast being later than that of this Nask. Dk. IX, Chap. X, 3, refers to the detailed account of the seven most heinous evil-doers, quoted in Dd. LXXII, 3-9. Dk. IX, Chap. XV, refers to the supplication of the soul of KeresAsp for admittance into heaven, on account of his heroic deeds, quoted at length in the Dadistan Pahlavi Rivayat and the Persian Sad-darband-i Hash (see S.B.E., vol. xviii, pp. 373-381). Dk. IX, Chap. XVIII, 2, refers to the passage thus quoted in Sls. X, 8:—‘ For in the Stddgar it is said, concerning those who ave unlawfully slaughtered animals, the punishment is such that each hair of those animals becomes like a sharp dagger (tékh), and he who is unlawfully a slaughterer is slain,’ No allusion has been noticed in Dk. IX to another passage which is thus quoted in Sls. XII, 32 :—‘In the Stddgar it says thus: “ What prepares sneezing ? that is, through what process (kar) does it come?” And Adhaymazd spoke thus: “ Hungry living, O Zaratdst! moreover, the remedy for its existence is the Ahunavair, O Zaratist! and the Ashem (aharayith).”’ II, VarstMAnsaR Nask}, No quotation from this Nask has yet been Noticed. 1 The detailed account of this Nask, in Dk. IX, contains about EXTANT FRAGMENTS, 453 III. Baxd Nask},
3moreover, the remedy for its existence is the Ahunavair, O Zaratist! and the Ashem (aharayith).”’ II, VarstMAnsaR Nask}, No quotation from this Nask has yet been Noticed. 1 The detailed account of this Nask, in Dk. IX, contains about EXTANT FRAGMENTS, 453 III. Baxd Nask}, Dk. IX, Chaps. XLVII—XLIX, describe the contents of the first three fargards of this Nask, which are still extant in the Avesta text of Yas. XIX—XXI, whose Pahlavi version may be translated as follows :— Pahl. Yas. XIX=Baké6 I. The beginning of the Ahunavair of the Bakan *. 1. Zaratdst enquired of Adhaymazd thus: ‘O Atharmazd,3 propitious spirit, creator of the world of embodied existences, and righteous‘! (2) which were those words, O Athaymazd! that weve spoken by thee for me, (3) before the sky, before the water, before the earth, before the (well-yielding) cattle, before the plants, before the fire which is Adhar- 9,600 Pahlavi words, and, if these represent the same proportion of original text as those in the accounts of the first three fargards of the Baké Nask do, they would indicate about 8,300 words of Avesta text and 18,500 of Pahlavi version as the original extent of this Nask. 1 As the detailed account of the first three fargards of this Nask, in Dk. IX, contains about 840 Pahlavi words, and represents about 730 words of the original Avesta text in Yas. XIX-XXI, with 1630 in its Pahlavi version, it may be assumed that the detailed account of the whole Nask, extending to nearly 11,000 words, indicates about 9,500 words of Avesta text and 21,200 of Pahlavi version as the total extent of this Nask. ? The heading of this first ha is given in J2, Ptg, Mf4 which have been consulted by the translator in addition to Spiegel’s text representing Kg. The division into sections is that adopted by Spiegel, and the passages in parentheses have no equivalents in the Avesta text. 5 Sp., J2 insert ‘ good and.’ ‘ Ja adds ‘(this is, Afharmasd the creator is righteous; the rest is through the praise which says the creator is righteous) ;’ compare Pahl. Vend. II, 1. 454 EXTANT FRAGMENTS. maza’s son, before the righteous man (Gdyémara), before the demons, (who remain) noxious creatures}, and mankind, before all embodied existence (the creation of sovereignty), and before all the excellence created by Afharvmazd, (which is owing to) the manifestation of righteousness ?’ 4. And Afhaymazd spoke thus: ‘They were the apportionment of the Ahunavair, O Spttam4n Zaratist! (that spirit who would make the religion current, who has formed that religion from the Ahunavair) which was spoken out by me for thee; (5) (that is,) before the sky, (&c., as i” § 3).
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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