Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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). 6. ‘Whoever chants that apportionment of the Ahunavair, O Spttam4n Zaratist! without talking (that is, he does not speak out in the middle of any of its difficult Avesta?) avd not without anxiety (that he may slumber), (7) 2¢ zs like a hundred above any other authority of those of the Gathas, when one chants them without talking, 07 not without anxiety *; (thus it becomes /¢ for the ceremonial). 8. Whoever chants z¢ while talking, or without anxiety, (thus it becomes /¢ for the ceremonial,) z¢ zs like ten above any other authority of those of the GAthas. g. ‘Whoever in that embodied existence of mine, O Spitam4n Zaratdst! recalls the apportionment of » Assuming that the khrafstardé, or khraf6stardé, of Pt4, Mf4, stands for khrafstarané, as required by the Avesta text. Sp., J2 have ‘who were confounded by wisdom.’ * So in Pt4, Mf4; but Sp., J2 may mean ‘he strictly does not speak out in the middle of its Avesta.’ * All the MSS. have ‘while talking, or without anxiety,’ as in § 8; but this does not correspond with the Avesta text. The Tepetition of the parenthetical clause, about the ceremonial, which also occurs in § 8, is likewise suspicious. EXTANT FRAGMENTS. 455 the Ahunavair, (that is, seeks for z¢,) and, further, mutters that which he recalls, (that is, shall accomplish z¢ easily,) and, further, chants that which he mutters, (that is, fully understands its ritual,) and, further, reverences that which is chanted, (that is, shall celebrate the ceremony,) (10) his soul I pass on to the best existence, three times over the Kinvad bridge, I who am Adharymazd, (that is, on that day z# which he shall faithfully’ provide the ceremony, it shall? lead his soul three times unto ¢he world yonder, and shall* cause its happiness therein,) (11) to the best existence, the best righteousness, and the best light. 12. Also whoever in that embodied existence of mine, O Spit4mdn Zaratdst! mutters the apportionment of the Ahunavair, (that is, shall accomplish 2¢ easily,) and drops’, (that is, cuts off*,) (13) either ® as much as a half, or as much as a third, or as much as a fourth, or as much as a fifth, (at a fifth the foundation of the szn is laid, at a half it becomes quite complete, and when he shall cut off the whole z¢ zs a Tandépdhar® sez,) (14) I twirl? away the soul of him, I who am Atdharmazd, from the best existence, (that is, I would put it out ;) (15) to such an extent and width is the twirling away as that of this earth, and even so the extent of this earth is as much as its width.’ 16. This saying is proclaimed (a revelation) pos- 1 Pt4, Mfq vavar; Sp., J2 have va-aévar, ‘and certainly.’ 2 So in Pt4, Mf4; Sp., J2 have ‘I would,’ which may be right.
2This saying is proclaimed (a revelation) pos- 1 Pt4, Mfq vavar; Sp., J2 have va-aévar, ‘and certainly.’ 2 So in Pt4, Mf4; Sp., J2 have ‘I would,’ which may be right. > Pt4, Mf4 aparédinéd; Sp., J2 have bara 4pahlikinéd, ‘ puts quite aside.’ * Pahl. bara yangéd (Pers. yangad). 5 Only in J2. * See Dk. VIII, Chap. XX, 65. 7 Pahl. taném (Pers. tanam). 456 EXTANT FRAGMENTS, sessing an Ahu azd possessing a Ratu, (from which this is manifest, namely, the possession of a ruler and high-priest. 17. This, too, is said, that z# was) before that sky was created, before the water, before the earth, before the plants, (18) before the creation of the four-legged ox (which was the sole-created ox), (19) before the creation of the two-legged righteous man (who was Gayémara), (20) and before that sun of definite form (the body of the sun) was created as an acquirement of the archangels. 21. It was (likewise) proclaimed to me by the spirituality of propitiousness, (it likewise became possible for the spirituality of propitiousness to say (22) what was said} to Zaratdst,) concerning the whole material existence of the righteous who are, who have been, and who wz// arise, (23) as to the progress of work, (that is, while they shall perform for it that which is specified by it, and good works shall arise through them,) ¢a¢ this work, among the living, is for Atharmaza, (that is, that which they may perform, suitable for Adhaymazd, they shall so perform as is declared by this fargara). 24. This, too, is the most expressive (most in effect) of those statements which were ever spoken forth (till now), 0» which one speaks forth (at present)*, or shall speak forth*® (even henceforth) ; (25) for it is ¢hrough such a statement (such in effect) as that, zf the whole embodied existence (26) learnt it and, having learnt ‘, (that is, they shall accomplish z¢ easily,) they retain z¢, (that is, they 1 J2 omits gAfts, ‘what was said,’ ? Pahl, avd kevan in Pt4. 5 ¢Or is spoken forth’ in Pt4, Mf4. ‘ «Have learnt that which they should have learnt’ in Pt4, Mf4. EXTANT FRAGMENTS. 457 should rely upon it,) abstinence from passing away would be quite masterful, (that is, they become immortal). 27. This, too, is our saying spoken forth, (preserved! among the revelation mentioned tn this * fargard,) which is learnt, (that is, they shall accomplish z¢ easily,) and ome recites, (that is, he utters it in a ceremonial,) thus for any one whatever of the beings whose righteousness is best, (that is, should he do it for a ceremonial, he becomes /i¢ for it; it is when he utters this in a ceremonial ‘hat his soul becomes immortal).
328. As z¢ zs here spoken forth, (that a ruler and high-priest are to be maintained; as these things are so spoken, avd as this law is so,) (29) even when it gives him an Ahu and a Ratu, (that is, it gives up his person to the priestly assembly,) so it is thereby taught to him ¢ha¢ the thought of Athaymaza is the creature wth the first thinking, (that is, the GAthic lore is set going by him;) (30) whatever teaches ® this (is the person of him who is king of kings, who) is the greatest (of men) of every description 4, (that is, it possesses * a person in the king of kings;) and so it is taught ¢#a¢ the creatures® are for him, (where the Gathic lore is set going by him). 31. Whatever is a good emanation for* Adharmazd, (that is, has an origin in his personality,) is through ¢he word vangheus, (which in the division becomes the beginning of) the third assertion here, whose recital is ‘he gives through Vohdman,’ (that is, the recitation which he utters properly is accomplished by him,) and, besides, here is that which 1 Ja has ‘given.’ * Pt4, Mf insert ‘very.’ * So in J2, Pt4, Mf4. * Pt4, Mf4, ‘the greatest of all men.’ 5 See p. 458, n. 3. 458 EXTANT FRAGMENTS. Vohiman has taught, (that is, the reward and recompense which they give Vohdman, they attribute also to him;) (32) whatever? is a further indication by Vohiman, (that is, anything which he may accomplish ! properly as a token, and is performed by him,) became so through this summing up (that is, its end occurred) in skyaothanandm; (33) here among the existences was the summing up?, (that is, it was its end). 34. What it teaches to the creatures * of him who is Adharymazd, is thus: he who zs like him is he who is his own creature %, (that is, even these people it tells something so, amd thus’ they attain again, through purity, to the possession of Adhaymazd, just as Afhaymazd produced ¢hem through purity). 35. By ‘the dominion is for Adhaymazd’ it has taught, that he has made Afdhaymazd his ruler‘, over his own person, (who shall perform that which is revealed by the Avesta;) and this is taught, chat through him is the ministration of the poor, (that is, happiness is thereby caused by him,) (36) which is friendship for the Spitaman; (and the religion of the Spitam4n became) ¢hese five assertions, (that is, the decrees in it were five,) (37) which were the » So in J2, Pt4, Mf. ? Sp., J2 add ‘of the sacred beings.’ 5 Only here, and in § 30, d&hm, ‘a member of the community,’ is substituted for the usual d&m, ‘a creature.’ Either meaning might suit the context, but the Avesta text clearly has ‘creature,’ and would require more alteration, to suit it to the Pahlavi version, than vice versa. Dk. IX, Chap. XLVII, affords no assistance, as it does not allude to this passage. * The Pahlavi version of the Av. tad mazd4 tava khshathrem quoted in Dk. 1X, Chap. XLVII, 17. EXTANT FRAGMENTS. 459 whole enunciation of the saying, azd the whole saying was that of Afthaymazd’.
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.
1And 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). 6. ‘Whoever chants that apportionment of the Ahunavair, O Spttam4n Zaratist! without talking (that is, he does not speak out in the middle of any of its difficult Avesta?) avd not without anxiety (that he may slumber), (7) 2¢ zs like a hundred above any other authority of those of the Gathas, when one chants them without talking, 07 not without anxiety *; (thus it becomes /¢ for the ceremonial). 8. Whoever chants z¢ while talking, or without anxiety, (thus it becomes /¢ for the ceremonial,) z¢ zs like ten above any other authority of those of the GAthas. g. ‘Whoever in that embodied existence of mine, O Spitam4n Zaratdst! recalls the apportionment of » Assuming that the khrafstardé, or khraf6stardé, of Pt4, Mf4, stands for khrafstarané, as required by the Avesta text. Sp., J2 have ‘who were confounded by wisdom.’ * So in Pt4, Mf4; but Sp., J2 may mean ‘he strictly does not speak out in the middle of its Avesta.’ * All the MSS. have ‘while talking, or without anxiety,’ as in § 8; but this does not correspond with the Avesta text. The Tepetition of the parenthetical clause, about the ceremonial, which also occurs in § 8, is likewise suspicious. EXTANT FRAGMENTS. 455 the Ahunavair, (that is, seeks for z¢,) and, further, mutters that which he recalls, (that is, shall accomplish z¢ easily,) and, further, chants that which he mutters, (that is, fully understands its ritual,) and, further, reverences that which is chanted, (that is, shall celebrate the ceremony,) (10) his soul I pass on to the best existence, three times over the Kinvad bridge, I who am Adharymazd, (that is, on that day z# which he shall faithfully’ provide the ceremony, it shall? lead his soul three times unto ¢he world yonder, and shall* cause its happiness therein,) (11) to the best existence, the best righteousness, and the best light. 12. Also whoever in that embodied existence of mine, O Spit4mdn Zaratdst! mutters the apportionment of the Ahunavair, (that is, shall accomplish 2¢ easily,) and drops’, (that is, cuts off*,) (13) either ® as much as a half, or as much as a third, or as much as a fourth, or as much as a fifth, (at a fifth the foundation of the szn is laid, at a half it becomes quite complete, and when he shall cut off the whole z¢ zs a Tandépdhar® sez,) (14) I twirl? away the soul of him, I who am Atdharmazd, from the best existence, (that is, I would put it out ;) (15) to such an extent and width is the twirling away as that of this earth, and even so the extent of this earth is as much as its width.’ 16. This saying is proclaimed (a revelation) pos- 1 Pt4, Mfq vavar; Sp., J2 have va-aévar, ‘and certainly.’ 2 So in Pt4, Mf4; Sp., J2 have ‘I would,’ which may be right.
2This saying is proclaimed (a revelation) pos- 1 Pt4, Mfq vavar; Sp., J2 have va-aévar, ‘and certainly.’ 2 So in Pt4, Mf4; Sp., J2 have ‘I would,’ which may be right. > Pt4, Mf4 aparédinéd; Sp., J2 have bara 4pahlikinéd, ‘ puts quite aside.’ * Pahl. bara yangéd (Pers. yangad). 5 Only in J2. * See Dk. VIII, Chap. XX, 65. 7 Pahl. taném (Pers. tanam). 456 EXTANT FRAGMENTS, sessing an Ahu azd possessing a Ratu, (from which this is manifest, namely, the possession of a ruler and high-priest. 17. This, too, is said, that z# was) before that sky was created, before the water, before the earth, before the plants, (18) before the creation of the four-legged ox (which was the sole-created ox), (19) before the creation of the two-legged righteous man (who was Gayémara), (20) and before that sun of definite form (the body of the sun) was created as an acquirement of the archangels. 21. It was (likewise) proclaimed to me by the spirituality of propitiousness, (it likewise became possible for the spirituality of propitiousness to say (22) what was said} to Zaratdst,) concerning the whole material existence of the righteous who are, who have been, and who wz// arise, (23) as to the progress of work, (that is, while they shall perform for it that which is specified by it, and good works shall arise through them,) ¢a¢ this work, among the living, is for Atharmaza, (that is, that which they may perform, suitable for Adhaymazd, they shall so perform as is declared by this fargara). 24. This, too, is the most expressive (most in effect) of those statements which were ever spoken forth (till now), 0» which one speaks forth (at present)*, or shall speak forth*® (even henceforth) ; (25) for it is ¢hrough such a statement (such in effect) as that, zf the whole embodied existence (26) learnt it and, having learnt ‘, (that is, they shall accomplish z¢ easily,) they retain z¢, (that is, they 1 J2 omits gAfts, ‘what was said,’ ? Pahl, avd kevan in Pt4. 5 ¢Or is spoken forth’ in Pt4, Mf4. ‘ «Have learnt that which they should have learnt’ in Pt4, Mf4. EXTANT FRAGMENTS. 457 should rely upon it,) abstinence from passing away would be quite masterful, (that is, they become immortal). 27. This, too, is our saying spoken forth, (preserved! among the revelation mentioned tn this * fargard,) which is learnt, (that is, they shall accomplish z¢ easily,) and ome recites, (that is, he utters it in a ceremonial,) thus for any one whatever of the beings whose righteousness is best, (that is, should he do it for a ceremonial, he becomes /i¢ for it; it is when he utters this in a ceremonial ‘hat his soul becomes immortal).
328. As z¢ zs here spoken forth, (that a ruler and high-priest are to be maintained; as these things are so spoken, avd as this law is so,) (29) even when it gives him an Ahu and a Ratu, (that is, it gives up his person to the priestly assembly,) so it is thereby taught to him ¢ha¢ the thought of Athaymaza is the creature wth the first thinking, (that is, the GAthic lore is set going by him;) (30) whatever teaches ® this (is the person of him who is king of kings, who) is the greatest (of men) of every description 4, (that is, it possesses * a person in the king of kings;) and so it is taught ¢#a¢ the creatures® are for him, (where the Gathic lore is set going by him). 31. Whatever is a good emanation for* Adharmazd, (that is, has an origin in his personality,) is through ¢he word vangheus, (which in the division becomes the beginning of) the third assertion here, whose recital is ‘he gives through Vohdman,’ (that is, the recitation which he utters properly is accomplished by him,) and, besides, here is that which 1 Ja has ‘given.’ * Pt4, Mf insert ‘very.’ * So in J2, Pt4, Mf4. * Pt4, Mf4, ‘the greatest of all men.’ 5 See p. 458, n. 3. 458 EXTANT FRAGMENTS. Vohiman has taught, (that is, the reward and recompense which they give Vohdman, they attribute also to him;) (32) whatever? is a further indication by Vohiman, (that is, anything which he may accomplish ! properly as a token, and is performed by him,) became so through this summing up (that is, its end occurred) in skyaothanandm; (33) here among the existences was the summing up?, (that is, it was its end). 34. What it teaches to the creatures * of him who is Adharymazd, is thus: he who zs like him is he who is his own creature %, (that is, even these people it tells something so, amd thus’ they attain again, through purity, to the possession of Adhaymazd, just as Afhaymazd produced ¢hem through purity). 35. By ‘the dominion is for Adhaymazd’ it has taught, that he has made Afdhaymazd his ruler‘, over his own person, (who shall perform that which is revealed by the Avesta;) and this is taught, chat through him is the ministration of the poor, (that is, happiness is thereby caused by him,) (36) which is friendship for the Spitaman; (and the religion of the Spitam4n became) ¢hese five assertions, (that is, the decrees in it were five,) (37) which were the » So in J2, Pt4, Mf. ? Sp., J2 add ‘of the sacred beings.’ 5 Only here, and in § 30, d&hm, ‘a member of the community,’ is substituted for the usual d&m, ‘a creature.’ Either meaning might suit the context, but the Avesta text clearly has ‘creature,’ and would require more alteration, to suit it to the Pahlavi version, than vice versa. Dk. IX, Chap. XLVII, affords no assistance, as it does not allude to this passage. * The Pahlavi version of the Av. tad mazd4 tava khshathrem quoted in Dk. 1X, Chap. XLVII, 17. EXTANT FRAGMENTS. 459 whole enunciation of the saying, azd the whole saying was that of Afthaymazd’.
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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