Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Perhaps the quotation ends at this point; but Dk. VIII, Chap. XVIII, 3, is equally applicable to what follows. ®> Tandpfhar, see Dk. VIII, Chap. XX, 65. * So in K2o. ® See Dk. VIII, Chap. XXXI, 39. EXTANT FRAGMENTS. 473 through the bone of one fleshy art, and he is to be given up as outcast; whz/e the penalties of a Khér stn chastise those who Auré other parts).”’ Dk. VIII, Chap. XX, 116, probably refers to the passage which contained the statement thus quoted in Pahl. Vend. IV, 35 :—‘ That is, this is the account of the number of years, according ¢o that which is in the Hfsp4rdm as regards the account of the number ; and according ¢o that which is in the Nihaddm 7? zs the account of the number of men.’ Dk. VIII, Chap. XX, 124, possibly refers to the passage which contained the statement thus quoted in Sls, X, 3:—‘In the exposition of the Nihadim Nask it says that a man is going to commit robbery, and a wall falls in upon him, z¢ zs his destroyer ; when a man strikes at him fe is his adversary, and both are in sinfulness ; when he is going to perform the ceremonial of the sacred beings both are in innocence fowards him.’ No allusion to the following six passages, quoted from this Nask, has been noticed in Dk. VIII, Chaps. XVI-XX :— In Sls. X, 22, XII, 15, it is said as in the last fragment of the Spend Nask, already quoted. In Sls. X, 23, XII, 16, it is said that ‘in the Nihaddm the high-priests Zave taught thus :-—“A man gives a hungry one bread, and 7¢ ts too much, yet (ox when a man gives bread to a man, even though that man as too much bread) all the good works, which he shall perform through that super- ' MH6 has va-aévak kerp after mazg, and both K2o and MH6 have valman bara yehabfinisn; khér tégisniha after tanépGhar., 474 EXTANT FRAGMENTS. abundance, become as much his who gave it as though they had been done by his own hand.”’ In Pahl. Vend. V, 73, it is said ‘like unto this earth and that (sky) which would also cover over z¢ (ever in all places, there is some one who says this is as to dead matter, that in the NihAadim says z¢ zs as to decision and judgment, and that in the Hdspardm says zt ts as to the ritual of the ceremonial),’ In Vig. p. 136, it is said that ‘z¢ zs declared by the Avesta of the Nihdddm thus :—“Aad yad draond Vananté staré mazdadhaté frayazy4d, athwaré draoné frakerententi aiwi-Avarenti, yad aéshd na yd yaozdathryé :—So when he, who is that man who is a purifier, shall consecrate the sacred cake of Vanand!, the star produced by Adhaymazd, they cut up and shall eat up four sacred cakes.”’
2In Vig. pp. 180, 181, it is said that ‘in the Nihad@dm it is stated :—Aad aokhta Ahuré Mazdau: “Yad aété yd mazdayasna aétem srirem vastrem stehr-paésanghem hvim tandm badha paoirtm vanghaneméa hadha varané paitaneméa, pasfaiti aiwyaunghand ava hé maidhyanem bigyamané.” Aétem zi srirem vastrem mainyut4stem ha#a mainyavanim damanim avi mé fradadhad Ahuréd Mazdau ashava. “Yatha hé varan6 paitanem asti m&nayen hvare-khshaétahé, adhéd@ hadha hé vastranim yaozdathranam frayaza va nizbaya va Ahurdi Mazd4i ameshanam speztanam, Spitama Zarathustra!”"—Thus spoke Afdharymazd: “When /or him, of those who are Mazda-worshippers, there ts this beneficial, star-spangled (that is, wrought) garment ?, always (after seven years of age, that is, } The southern leader of the stars, probably Fomalhaut (see Bd. II, 7, V, 1). * The sacred shirt. EXTANT FRAGMENTS. 475 after seven years of age) first he covers up (that is, clothes) his own body in it, and with (that he is properly) a preserver of faith (that is, a preserver of attachment, and) he afterwards ties! (that) girdle (over that starry garment) at the waist (as a waist-belt).” That, even this well-looking garment, spiritually formed by the creatures of the spirits, is really (that which) the righteous Athaymazd granted me (who am Zaratist). ‘Since it is his preserver of faith, (that is, preserver of attachment), he is like (him who is as) the sun, (a preserver of beneficial faith, an implorer of the splendid heaven, and is ove who is an accepter of the religion); therefore, with that garment, which is purified (that is, pure), do thou worship, or practise invocation, as regards Adharmazd and as regards the archangels, O Sptt4man Zaratist!”’ In Vig. pp. 184, 185, it is said that ‘z¢ zs declared by the Avesta of the Nih&dtim thus :—Aad aétahé paza ayara hamaspathmaidhem paiti ratim speztayau 4rmatéis maunghé néid frasravaydid :—So one does not chant forth (that is, does not invoke) the month of (the completely mindful) Spendaymad? (that is, the Spendaymad month) in the reign of those five Hamaspadmédém days’; (for if ove invokes 7t, owing to forgetfulness, the Avesta is not accepted).’ 1 This appears to be the reverse of the meaning of Av. bigyamané6 in Yt. I, 17, but see the first fragment of Nask XIV, quoted in Vig. pp. 160, 161. * The last month of the Parsi year, named after the archangel Spendarmad (see Dk. VIII, Chap. IX, 3). 5 The five intercalary days that follow the last month, in order ’ to make the twelve months, of thirty days each, correspond with a year of 365 days. They coincide with the Hamaspadmédém season-festival, originally intended to celebrate the vernal equinox. 476 EXTANT FRAGMENTS. XVI. GanaBA-saR-NIGAD Nask},
3They coincide with the Hamaspadmédém season-festival, originally intended to celebrate the vernal equinox. 476 EXTANT FRAGMENTS. XVI. GanaBA-saR-NIGAD Nask}, Dk. VIII, Chap. XXII, 2, probably refers to the passage which contained the statement thus quoted in Sls. X, 13:—‘/¢ zs revealed zz the Ganabé-sarnigéd, where a day in the year is indicated, that the sacred thread-girdle of every one who shall be one day more than fourteen years and three months o/d? is to be tied on—z¢ zs better so than when he remains unto fifteen years, and then ties on the girdle—who is more cared for, that way, than those of five (ov nine) months in the womb of the mother, on whom they should put zz.’ XVII. HéspARam Nask 3. A small portion of this Nask is still preserved and known by the name of Nirangistan. The last seveneighths of this text corresponds with the description of the Nirangistén section of the Hdsp4ram, given in Dk. VIII, Chap. X XIX, 1-17, although a few folios of its commencement are probably lost. And 1 The very long account of this Nask, in Dk. VIII, contains 2,179 Pahlavi words, from which the extent of its original text may be estimated (in the same way as in the case of Nask XVII) at about 28,000 Avesta and 251,500 Pahlavi words. 2 So as to include the nine months’ existence, before birth, in the prescribed fifteen years. 5 As the 212 Pahlavi words in Dk. VIII, Chap. XXIX, 1-17, represent about 2,722 words of the original Avesta text of this Nask, with 24,472 of its Pahlavi version, it may be fairly assumed that the 3,496 Pahlavi words of the whole account of the Nask in Chaps. XXVIII-XXXVII, must represent about 44,900 Avesta and 403,600 Pahlavi words of original text. And the same proportion probably holds good with regard to the other Legal Nasks, XV, XVI, XVIII, of which very long accounts are given. EXTANT FRAGMENTS. 477 the earlier portion of the text begins with a fragment of a passage; which appears to correspond with part of the description of the Aérpatistan section, given in Chap. XXVIII, 1; but also contains passages that are difficult to trace in any part of that description. The Nirangist4n portion of this text is divided into three fargards, and Dd. LXVI, 1 mentions ‘five fargards of the Avesta of the correct law of the Nirangistan, whzck are easy through the Zand;’ so that the missing portion of this section of the Nask, described in Chap. X XIX, 18-25, must have contained two fargards. With regard to the unidentified passages, preceding the Nirangistan portion of the extant text, it may be remarked that they include several of the statements about ‘unseasonable chatter’ contained in Sls. V, 3-6, where they are differently arranged. Dk. VIII, Chap. X X1X, 2, refers to a passage which may have contained the statement thus mentioned in Sls. XII, 1 :-—‘ Of the merit of a threefold consecration of the sacred cake the high-priests Lave specially taught in the Hdspdaram that z¢ zs as much as that of a lesser form of worship.’
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.
1* Perhaps the quotation ends at this point; but Dk. VIII, Chap. XVIII, 3, is equally applicable to what follows. ®> Tandpfhar, see Dk. VIII, Chap. XX, 65. * So in K2o. ® See Dk. VIII, Chap. XXXI, 39. EXTANT FRAGMENTS. 473 through the bone of one fleshy art, and he is to be given up as outcast; whz/e the penalties of a Khér stn chastise those who Auré other parts).”’ Dk. VIII, Chap. XX, 116, probably refers to the passage which contained the statement thus quoted in Pahl. Vend. IV, 35 :—‘ That is, this is the account of the number of years, according ¢o that which is in the Hfsp4rdm as regards the account of the number ; and according ¢o that which is in the Nihaddm 7? zs the account of the number of men.’ Dk. VIII, Chap. XX, 124, possibly refers to the passage which contained the statement thus quoted in Sls, X, 3:—‘In the exposition of the Nihadim Nask it says that a man is going to commit robbery, and a wall falls in upon him, z¢ zs his destroyer ; when a man strikes at him fe is his adversary, and both are in sinfulness ; when he is going to perform the ceremonial of the sacred beings both are in innocence fowards him.’ No allusion to the following six passages, quoted from this Nask, has been noticed in Dk. VIII, Chaps. XVI-XX :— In Sls. X, 22, XII, 15, it is said as in the last fragment of the Spend Nask, already quoted. In Sls. X, 23, XII, 16, it is said that ‘in the Nihaddm the high-priests Zave taught thus :-—“A man gives a hungry one bread, and 7¢ ts too much, yet (ox when a man gives bread to a man, even though that man as too much bread) all the good works, which he shall perform through that super- ' MH6 has va-aévak kerp after mazg, and both K2o and MH6 have valman bara yehabfinisn; khér tégisniha after tanépGhar., 474 EXTANT FRAGMENTS. abundance, become as much his who gave it as though they had been done by his own hand.”’ In Pahl. Vend. V, 73, it is said ‘like unto this earth and that (sky) which would also cover over z¢ (ever in all places, there is some one who says this is as to dead matter, that in the NihAadim says z¢ zs as to decision and judgment, and that in the Hdspardm says zt ts as to the ritual of the ceremonial),’ In Vig. p. 136, it is said that ‘z¢ zs declared by the Avesta of the Nihdddm thus :—“Aad yad draond Vananté staré mazdadhaté frayazy4d, athwaré draoné frakerententi aiwi-Avarenti, yad aéshd na yd yaozdathryé :—So when he, who is that man who is a purifier, shall consecrate the sacred cake of Vanand!, the star produced by Adhaymazd, they cut up and shall eat up four sacred cakes.”’
2In Vig. pp. 180, 181, it is said that ‘in the Nihad@dm it is stated :—Aad aokhta Ahuré Mazdau: “Yad aété yd mazdayasna aétem srirem vastrem stehr-paésanghem hvim tandm badha paoirtm vanghaneméa hadha varané paitaneméa, pasfaiti aiwyaunghand ava hé maidhyanem bigyamané.” Aétem zi srirem vastrem mainyut4stem ha#a mainyavanim damanim avi mé fradadhad Ahuréd Mazdau ashava. “Yatha hé varan6 paitanem asti m&nayen hvare-khshaétahé, adhéd@ hadha hé vastranim yaozdathranam frayaza va nizbaya va Ahurdi Mazd4i ameshanam speztanam, Spitama Zarathustra!”"—Thus spoke Afdharymazd: “When /or him, of those who are Mazda-worshippers, there ts this beneficial, star-spangled (that is, wrought) garment ?, always (after seven years of age, that is, } The southern leader of the stars, probably Fomalhaut (see Bd. II, 7, V, 1). * The sacred shirt. EXTANT FRAGMENTS. 475 after seven years of age) first he covers up (that is, clothes) his own body in it, and with (that he is properly) a preserver of faith (that is, a preserver of attachment, and) he afterwards ties! (that) girdle (over that starry garment) at the waist (as a waist-belt).” That, even this well-looking garment, spiritually formed by the creatures of the spirits, is really (that which) the righteous Athaymazd granted me (who am Zaratist). ‘Since it is his preserver of faith, (that is, preserver of attachment), he is like (him who is as) the sun, (a preserver of beneficial faith, an implorer of the splendid heaven, and is ove who is an accepter of the religion); therefore, with that garment, which is purified (that is, pure), do thou worship, or practise invocation, as regards Adharmazd and as regards the archangels, O Sptt4man Zaratist!”’ In Vig. pp. 184, 185, it is said that ‘z¢ zs declared by the Avesta of the Nih&dtim thus :—Aad aétahé paza ayara hamaspathmaidhem paiti ratim speztayau 4rmatéis maunghé néid frasravaydid :—So one does not chant forth (that is, does not invoke) the month of (the completely mindful) Spendaymad? (that is, the Spendaymad month) in the reign of those five Hamaspadmédém days’; (for if ove invokes 7t, owing to forgetfulness, the Avesta is not accepted).’ 1 This appears to be the reverse of the meaning of Av. bigyamané6 in Yt. I, 17, but see the first fragment of Nask XIV, quoted in Vig. pp. 160, 161. * The last month of the Parsi year, named after the archangel Spendarmad (see Dk. VIII, Chap. IX, 3). 5 The five intercalary days that follow the last month, in order ’ to make the twelve months, of thirty days each, correspond with a year of 365 days. They coincide with the Hamaspadmédém season-festival, originally intended to celebrate the vernal equinox. 476 EXTANT FRAGMENTS. XVI. GanaBA-saR-NIGAD Nask},
3They coincide with the Hamaspadmédém season-festival, originally intended to celebrate the vernal equinox. 476 EXTANT FRAGMENTS. XVI. GanaBA-saR-NIGAD Nask}, Dk. VIII, Chap. XXII, 2, probably refers to the passage which contained the statement thus quoted in Sls. X, 13:—‘/¢ zs revealed zz the Ganabé-sarnigéd, where a day in the year is indicated, that the sacred thread-girdle of every one who shall be one day more than fourteen years and three months o/d? is to be tied on—z¢ zs better so than when he remains unto fifteen years, and then ties on the girdle—who is more cared for, that way, than those of five (ov nine) months in the womb of the mother, on whom they should put zz.’ XVII. HéspARam Nask 3. A small portion of this Nask is still preserved and known by the name of Nirangistan. The last seveneighths of this text corresponds with the description of the Nirangistén section of the Hdsp4ram, given in Dk. VIII, Chap. X XIX, 1-17, although a few folios of its commencement are probably lost. And 1 The very long account of this Nask, in Dk. VIII, contains 2,179 Pahlavi words, from which the extent of its original text may be estimated (in the same way as in the case of Nask XVII) at about 28,000 Avesta and 251,500 Pahlavi words. 2 So as to include the nine months’ existence, before birth, in the prescribed fifteen years. 5 As the 212 Pahlavi words in Dk. VIII, Chap. XXIX, 1-17, represent about 2,722 words of the original Avesta text of this Nask, with 24,472 of its Pahlavi version, it may be fairly assumed that the 3,496 Pahlavi words of the whole account of the Nask in Chaps. XXVIII-XXXVII, must represent about 44,900 Avesta and 403,600 Pahlavi words of original text. And the same proportion probably holds good with regard to the other Legal Nasks, XV, XVI, XVIII, of which very long accounts are given. EXTANT FRAGMENTS. 477 the earlier portion of the text begins with a fragment of a passage; which appears to correspond with part of the description of the Aérpatistan section, given in Chap. XXVIII, 1; but also contains passages that are difficult to trace in any part of that description. The Nirangist4n portion of this text is divided into three fargards, and Dd. LXVI, 1 mentions ‘five fargards of the Avesta of the correct law of the Nirangistan, whzck are easy through the Zand;’ so that the missing portion of this section of the Nask, described in Chap. X XIX, 18-25, must have contained two fargards. With regard to the unidentified passages, preceding the Nirangistan portion of the extant text, it may be remarked that they include several of the statements about ‘unseasonable chatter’ contained in Sls. V, 3-6, where they are differently arranged. Dk. VIII, Chap. X X1X, 2, refers to a passage which may have contained the statement thus mentioned in Sls. XII, 1 :-—‘ Of the merit of a threefold consecration of the sacred cake the high-priests Lave specially taught in the Hdspdaram that z¢ zs as much as that of a lesser form of worship.’
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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