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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17Zhese were the three assertions, (that is, three decrees were in it,) (7) azd the whole saying was a proclamation, the whole saying was that of Atharymazd. 8. Aftlhaymazd proclaimed ; (&c., as tn Pahl. Yas. XIX, 56-58). Pahl. Yas. X XI =Baké III. The beginning of the third subdivision '. 1. A saying of the righteous Zaratist, to be reverenced, was: ‘Whoever of those existing is thus in worship as regards ¢he good*,’ Here what is taught by it is the worship of Atharmazd’ (that 2¢ zs that which ome should provide for,) which is the law of Adharmazd, (that is, his virtuous law,) whereby the reverence of existence is taught, (that is, that which he would most occasion, which is the everasking for progeny dy mankind; and he mentions that thing to them,) ¢4rough which 2¢ is possible for them to live well. 2. Here, besides, the reverence of those males and females of the righteous, through complete devotion ® who was the first, is taught by it, (3) which is the obeisance for the archangels, (that is, it would occasion the propitiation of the archangels). Zhese were the three assertions, (that is, three decrees were in it,) and it was 7m every way a saying to be reverenced. Unto whom was the reverence ? Unto the archangels in that worship. 4. And Adhaymazd spoke thus: ‘Happy is he - 1 Soin Pt4, Mfq. * The beginning of the Yénhé-hatim (see Dk. IX, Chap. IV, In). * The archangel Armaiti, or Spendarmad. 464 EXTANT FRAGMENTS. whose happiness is the happiness of any one whatever, (5) and may Atharmazd grant it, through predominance of will, (through his requirement)1’ 6. What reply did he speak through that utterance of words, (what was the thing he spoke about*)? 7. He spoke the reply of happy progress, the happy progress of the righteous of every kind, who are, who have been, and who w// arise. 8. The developer told (that man, as) the development, i” reply; and (the reward as) the development that Atthaymazd mentioned zz reply was: ‘That development? (I call) righteous, (which) is a development for the righteous.’ Dk. IX, Chap. XLVII, 11, refers to Pahl. Yas. XIX, 12-15, which is thus quoted in Sls. X, 26, in a shorter and altered form :—‘ As it says in the Bak thus: “Whoever shall mutter, O Zaratist! my apportionment of the Ahunavair, (that is, shall softly take 2¢ znwardly,) and shall let z¢ escape ‘ again, (that is, shall utter 2¢ a/oud,) so much as a half, or a third, or a fourth, or a fifth, his soul will I shield®, I who am Afharmazd, from the best existence, (that is, I will keep it away,) by such an extent as the width of this earth.”’ 1 Quoted from Pahl. Yas. XLII, 1 a, b. 2 Pt4, Mf4 have madam in place of maman. 5 So in Pt4, Mf4. * Pahl. rahéfnéd, or raninéd, ‘reject.’ It is the alteration in this verb that changes the meaning of the original text; as the preceding and following verbs, vakhdfinéd and géyéd, do not differ in Pahlavi writing from the vadid@néd and yangéd of Pahl. Yas. XIX, 12. 5 Pahl. netrdnam. EXTANT FRAGMENTS. 465
2Yas. XIX, 12. 5 Pahl. netrdnam. EXTANT FRAGMENTS. 465 IV. DAmpAp Nask}, From the very short account of this Nask, given in Dk. VIII, Chap. V, it appears that its contents were very similar to those of the original Bundahis, so far as we find them in the imperfect Indian Bd. I-XXX. And this connection between the two works is further testified by Zs. IX, 1, 16-23, which attributes to the Damddd many statements, regarding plants and animals, which are detailed in Bd, XIV, 1, 2, 14-18, 21-24. Owing to the brief character of the account in Dk. VIII, Chap. V, it is impossible to trace any allusion to two passages quoted from the Damdad as follows :— In Sls. X, 22, XII, 15, it is said that ‘in the DAmdad 7¢ is revealed thus: “Likewise, too, the good works, z# like measure (07 manner), which come into the father’s possession (07 ¢o the father as his own).”’ In Sls. XII, 5, it is said that ‘in the Damdad 7¢ is revealed that when they sever the consciousness of men it goes out to the nearest fire, then out to the stars, then out Zo the moon, and then out Zo the sun; ' The very short account of this Nask, in Dk. VIII, contains 75 Pahlavi words, and, if these represent the same proportion of original text as those in the very short accounts of Nasks I, II, III, XXI in the same book, they would indicate about 8,900 words of Avesta text. But, as this is a Hadha-mathric Nask, the proportion of its Pahlavi text is best ascertained from that of Nask X, belonging to the same division, which indicates about 29,300 words for the Pahlavi version. The actual original extent of the Iranian Bundahis (which may be considered as a descendant of the Damdad) appears to have been about 28,000 Pahlavi words. [37] Hh 466 EXTANT FRAGMENTS. and z¢ is needful that the nearest fire, that to which it Aas come out, should become stronger.’ V. NApar Nask1. No quotation from this Nask has yet been noticed. VI. PA&cac Nask?. Dk. VIII, Chap. VII, 4, or 5, probably refers to the passage which contained the statement thus quoted in Sls. 1X, 9, 10:—‘ In a passage of the fifth fargard of the Pagén 7¢ is declared that oxe mentions these characteristics of four kinds of worship of the sacred beings :—one is that whose Avesta is correct, éut the man is bad; the second is that whose Avesta is faulty, dz¢ the man is good ; the third is that whose Avesta is correct, and the man is good; and the fourth is that whose Avesta is faulty, azd the man is bad. Zhat whose Avesta is correct, du/ the man bad, the archangels will approach and will listen to, } As there is no account of this Nask in Dk. VIII, we can only guess that its extent was about the average length of the other Hadha-mathric Nasks, or about 6,800 words of Avesta text and 22,200 of Pahlavi version.
3VIII, we can only guess that its extent was about the average length of the other Hadha-mathric Nasks, or about 6,800 words of Avesta text and 22,200 of Pahlavi version. * The account of this Nask in Dk. VIII (like those of Nasks VIN, XII, XIII, XX), though four or five times as long as the very short accounts, is still short, and the data for estimating the original extent of these five Nasks are very inadequate. We may, perhaps, guess that the two Nasks VI, VIII were together equal to half the length of the four other Hadha-mfathric Nasks IV, VII, IX, X, and then proceed to apportion the extent, thus guessed, between the two in proportion to the number of Pahlavi words in the short account of each. In this way we shall find that the 505 Pahlavi words in the short account of the Pagag may indicate about 9,100 words of Avesta text and 29,800 of Pahlavi version. EXTANT FRAGMENTS, 467 but do not accept ; ¢hat whose Avesta is faulty, du¢ the man good, the archangels and sacred being will approach, dz¢ do not listen to, and will accept ; that whose Avesta is correct, and the man good, the archangels and sacred being will-approach, will come to, will listen to, and will accept; axd that whose Avesta is faulty, avd the man bad, they do not approach, do not listen to, and do not accept.’ VII. Rapéd-pAp-aitac Nask }. Dk. VIII, Chap. VIII, 4, probably refers to the passage containing the statement thus mentioned in Sls. X, 29:—‘In the Radé-ddd-aitth many harsh things are said about the severe punishment of the unhelpful ones (avigtd4r-dahisn4n6)? in the spiritual existence, VIII, IX. Baris? anp Kaskisrép6‘ NaAsks. No quotation from these Nasks has yet been noticed. 1 The very short account of this Nask, in Dk. VIII, contains 88 Pahlavi words, from which the extent of its original text may be estimated (in the same way as in the case of Nask IV) at about 10,500 Avesta and 34,300 Pahlavi words. ® Otherwise read hangidar-dahtsna4né, ‘producers of irritation,’ in S. B. E., vol. v, p. 330. ® The short account of this Nask, in Dk. VIII, contains 248 Pahlavi words, from which the extent of its original text may be guessed (in the same way as in the case of Nask V1) at about 4,400 Avesta and 14,600 Pahlavi words. ‘ The very short account of this Nask, in Dk. VIII, contains 46 Pahlavi words, from which the extent of its original text may be estimated (in the same way as in the case of Nask IV) at about 5,500 Avesta and 17,900 Pahlavi words. Hh 2 468 EXTANT FRAGMENTS. X. VistdAsp-sAst6 Nask }. The first half of this Nask (as described in Dk. VIII, Chap. XI, 1, 2) appears to be still extant in the Vistasp Yast, 1-44; but the remainder of that Yast does not correspond with the description of the latter half of the Nask. XI. Vastac Nask 2. No quotation from this Nask has yet been noticed, XII. AirrapAp Nask®’.
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.
17Zhese were the three assertions, (that is, three decrees were in it,) (7) azd the whole saying was a proclamation, the whole saying was that of Atharymazd. 8. Aftlhaymazd proclaimed ; (&c., as tn Pahl. Yas. XIX, 56-58). Pahl. Yas. X XI =Baké III. The beginning of the third subdivision '. 1. A saying of the righteous Zaratist, to be reverenced, was: ‘Whoever of those existing is thus in worship as regards ¢he good*,’ Here what is taught by it is the worship of Atharmazd’ (that 2¢ zs that which ome should provide for,) which is the law of Adharmazd, (that is, his virtuous law,) whereby the reverence of existence is taught, (that is, that which he would most occasion, which is the everasking for progeny dy mankind; and he mentions that thing to them,) ¢4rough which 2¢ is possible for them to live well. 2. Here, besides, the reverence of those males and females of the righteous, through complete devotion ® who was the first, is taught by it, (3) which is the obeisance for the archangels, (that is, it would occasion the propitiation of the archangels). Zhese were the three assertions, (that is, three decrees were in it,) and it was 7m every way a saying to be reverenced. Unto whom was the reverence ? Unto the archangels in that worship. 4. And Adhaymazd spoke thus: ‘Happy is he - 1 Soin Pt4, Mfq. * The beginning of the Yénhé-hatim (see Dk. IX, Chap. IV, In). * The archangel Armaiti, or Spendarmad. 464 EXTANT FRAGMENTS. whose happiness is the happiness of any one whatever, (5) and may Atharmazd grant it, through predominance of will, (through his requirement)1’ 6. What reply did he speak through that utterance of words, (what was the thing he spoke about*)? 7. He spoke the reply of happy progress, the happy progress of the righteous of every kind, who are, who have been, and who w// arise. 8. The developer told (that man, as) the development, i” reply; and (the reward as) the development that Atthaymazd mentioned zz reply was: ‘That development? (I call) righteous, (which) is a development for the righteous.’ Dk. IX, Chap. XLVII, 11, refers to Pahl. Yas. XIX, 12-15, which is thus quoted in Sls. X, 26, in a shorter and altered form :—‘ As it says in the Bak thus: “Whoever shall mutter, O Zaratist! my apportionment of the Ahunavair, (that is, shall softly take 2¢ znwardly,) and shall let z¢ escape ‘ again, (that is, shall utter 2¢ a/oud,) so much as a half, or a third, or a fourth, or a fifth, his soul will I shield®, I who am Afharmazd, from the best existence, (that is, I will keep it away,) by such an extent as the width of this earth.”’ 1 Quoted from Pahl. Yas. XLII, 1 a, b. 2 Pt4, Mf4 have madam in place of maman. 5 So in Pt4, Mf4. * Pahl. rahéfnéd, or raninéd, ‘reject.’ It is the alteration in this verb that changes the meaning of the original text; as the preceding and following verbs, vakhdfinéd and géyéd, do not differ in Pahlavi writing from the vadid@néd and yangéd of Pahl. Yas. XIX, 12. 5 Pahl. netrdnam. EXTANT FRAGMENTS. 465
2Yas. XIX, 12. 5 Pahl. netrdnam. EXTANT FRAGMENTS. 465 IV. DAmpAp Nask}, From the very short account of this Nask, given in Dk. VIII, Chap. V, it appears that its contents were very similar to those of the original Bundahis, so far as we find them in the imperfect Indian Bd. I-XXX. And this connection between the two works is further testified by Zs. IX, 1, 16-23, which attributes to the Damddd many statements, regarding plants and animals, which are detailed in Bd, XIV, 1, 2, 14-18, 21-24. Owing to the brief character of the account in Dk. VIII, Chap. V, it is impossible to trace any allusion to two passages quoted from the Damdad as follows :— In Sls. X, 22, XII, 15, it is said that ‘in the DAmdad 7¢ is revealed thus: “Likewise, too, the good works, z# like measure (07 manner), which come into the father’s possession (07 ¢o the father as his own).”’ In Sls. XII, 5, it is said that ‘in the Damdad 7¢ is revealed that when they sever the consciousness of men it goes out to the nearest fire, then out to the stars, then out Zo the moon, and then out Zo the sun; ' The very short account of this Nask, in Dk. VIII, contains 75 Pahlavi words, and, if these represent the same proportion of original text as those in the very short accounts of Nasks I, II, III, XXI in the same book, they would indicate about 8,900 words of Avesta text. But, as this is a Hadha-mathric Nask, the proportion of its Pahlavi text is best ascertained from that of Nask X, belonging to the same division, which indicates about 29,300 words for the Pahlavi version. The actual original extent of the Iranian Bundahis (which may be considered as a descendant of the Damdad) appears to have been about 28,000 Pahlavi words. [37] Hh 466 EXTANT FRAGMENTS. and z¢ is needful that the nearest fire, that to which it Aas come out, should become stronger.’ V. NApar Nask1. No quotation from this Nask has yet been noticed. VI. PA&cac Nask?. Dk. VIII, Chap. VII, 4, or 5, probably refers to the passage which contained the statement thus quoted in Sls. 1X, 9, 10:—‘ In a passage of the fifth fargard of the Pagén 7¢ is declared that oxe mentions these characteristics of four kinds of worship of the sacred beings :—one is that whose Avesta is correct, éut the man is bad; the second is that whose Avesta is faulty, dz¢ the man is good ; the third is that whose Avesta is correct, and the man is good; and the fourth is that whose Avesta is faulty, azd the man is bad. Zhat whose Avesta is correct, du/ the man bad, the archangels will approach and will listen to, } As there is no account of this Nask in Dk. VIII, we can only guess that its extent was about the average length of the other Hadha-mathric Nasks, or about 6,800 words of Avesta text and 22,200 of Pahlavi version.
3VIII, we can only guess that its extent was about the average length of the other Hadha-mathric Nasks, or about 6,800 words of Avesta text and 22,200 of Pahlavi version. * The account of this Nask in Dk. VIII (like those of Nasks VIN, XII, XIII, XX), though four or five times as long as the very short accounts, is still short, and the data for estimating the original extent of these five Nasks are very inadequate. We may, perhaps, guess that the two Nasks VI, VIII were together equal to half the length of the four other Hadha-mfathric Nasks IV, VII, IX, X, and then proceed to apportion the extent, thus guessed, between the two in proportion to the number of Pahlavi words in the short account of each. In this way we shall find that the 505 Pahlavi words in the short account of the Pagag may indicate about 9,100 words of Avesta text and 29,800 of Pahlavi version. EXTANT FRAGMENTS, 467 but do not accept ; ¢hat whose Avesta is faulty, du¢ the man good, the archangels and sacred being will approach, dz¢ do not listen to, and will accept ; that whose Avesta is correct, and the man good, the archangels and sacred being will-approach, will come to, will listen to, and will accept; axd that whose Avesta is faulty, avd the man bad, they do not approach, do not listen to, and do not accept.’ VII. Rapéd-pAp-aitac Nask }. Dk. VIII, Chap. VIII, 4, probably refers to the passage containing the statement thus mentioned in Sls. X, 29:—‘In the Radé-ddd-aitth many harsh things are said about the severe punishment of the unhelpful ones (avigtd4r-dahisn4n6)? in the spiritual existence, VIII, IX. Baris? anp Kaskisrép6‘ NaAsks. No quotation from these Nasks has yet been noticed. 1 The very short account of this Nask, in Dk. VIII, contains 88 Pahlavi words, from which the extent of its original text may be estimated (in the same way as in the case of Nask IV) at about 10,500 Avesta and 34,300 Pahlavi words. ® Otherwise read hangidar-dahtsna4né, ‘producers of irritation,’ in S. B. E., vol. v, p. 330. ® The short account of this Nask, in Dk. VIII, contains 248 Pahlavi words, from which the extent of its original text may be guessed (in the same way as in the case of Nask V1) at about 4,400 Avesta and 14,600 Pahlavi words. ‘ The very short account of this Nask, in Dk. VIII, contains 46 Pahlavi words, from which the extent of its original text may be estimated (in the same way as in the case of Nask IV) at about 5,500 Avesta and 17,900 Pahlavi words. Hh 2 468 EXTANT FRAGMENTS. X. VistdAsp-sAst6 Nask }. The first half of this Nask (as described in Dk. VIII, Chap. XI, 1, 2) appears to be still extant in the Vistasp Yast, 1-44; but the remainder of that Yast does not correspond with the description of the latter half of the Nask. XI. Vastac Nask 2. No quotation from this Nask has yet been noticed, XII. AirrapAp Nask®’.
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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