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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1of the Vendid4d with Pahlavi that have been examined, although the copyists appear to have been aware of the existence of a twelfth fargard. XX. HAndé6xut Nask}. It is doubtful how much of this Nask is still extant. Traditionally, the two fragments published by Westergaard as Yt. XXI, XXII (excepting XXII, 37-42), and by Haug as Hn. I, I, III, are said to belong to this Nask; but no allusion to Hn. II, III can be found in the account given in Dk. VIII, Chap. XLV, and Hn. I can be traced in that account only by assuming that the Ahunavair is therein mentioned (in § 1) instead of its accompanying Ashem-voh{, as it appears to be in Hn. I, 4. In Yt. XI we also appear to have a form of the Srésh Yast derived from the H&dékht Nask, or used in the liturgy when that Nask was recited, and this Yast likewise refers (in § 3) to the Ahunavair in similar terms to those used in Hn. I, 4. Dk. VIII, Chap. XLV, 1, refers to the passage which contained the statement about the Ahunavair already mentioned and also thus quoted in Sls. 1 The short account of this Nask, in Dk. VIII, contains 295 Pahlavi words which, according to the proportions adopted in the case of Nask XIII, would represent about 8,400 Avesta and 17,400 Pahlavi words of original text. EXTANT FRAGMENTS. 483 XII, 19:—‘It says in the H4adékht that of the sayings which are spoken out the Ahunavair is that which ts most triumphant.’ Dk. VIII, Chap. XLV, 4, refers to the passage which probably contained the statements thus quoted in the Afrin-i Gahanb4r, 14-19 (Sp.), concerning the righteous gifts to be given away, for the sake of the soul, at each of the six season-festivals :—‘ There is an Avesta witness manifest in the Hadékht from the passage (2m the case of the Maidhyé-zaremaya Jestival) ; “ Hazangrem maéshinim daénunam paitiputhranaim naram ashaonam ashaya vanghuya uruné para-daithy4d, aévahé hatam 4inm4nahé yad@ ashahé vahistahé.”’ During the other five festivals the gifts, instead of ewes, are to be cows, mares, camels, and all kinds of herds and seeds, respectively, as appears from the corresponding passages. All six passages, mingled with further Avesta text, occur in several MSS. of the Afring4n-i Gahanbar (see the earlier part of each section of Af. Gah. 7-12, ed. Geldner). Dk. VIII, Chap. XLV, 9, probably refers to the passage which contained the statement thus quoted in Sd. XL, 4:—‘ In the commentary of the H4d@ékht it says:—‘ M4 4z4raydis, Zarathustra! m4 Pourushaspem, m4 Dughdhovam!, m4 aéthrapaitis :—It is not desirable that thou, O Zaratist! shouldst distress ¢4y father, ov mother, ov priest.”’ Dk. VIII, Chap. XLV, 10, may possibly refer to ' The orthography of these three Avesta names has been amended in accordance with the Persian version accompanying them, but all the four MSS. consulted have the first two in the genitive, and one MS. uses a masculine genitive form also for the third name. 1i2 484 EXTANT FRAGMENTS.
2consulted have the first two in the genitive, and one MS. uses a masculine genitive form also for the third name. 1i2 484 EXTANT FRAGMENTS. the passage which contained a statement that is often partially quoted in Pahlavi colophons, and the Avesta text of which constitutes Yas. LX XII, 11 (Gld.); the first part of the statement, with a translation of its Pahlavi version, is here quoted from Mit76-ép4n’s colophon to a volume of miscellaneous Pahlavi texts, usually called the Vistasp-shdhnamak from the subject of its first text, and written A.D. 1322, in which the writer mentions the source from which he quotes; and the second part is taken from the same writer's colophon to the Yasna MS. Ks, written thirteen months later, which is the only known authority for this part of the text:—‘In one passage of the HAddkht z¢ is declared that Atthaymazd spoke to Zaratdst thus :—“ Aévé pantau y6 ashahé vispé anyaésham apaztim :—one only is the way of righteousness, all those are no ways :— angrahé mainyeus nasistim! daénim daévayasnanam paragitim mashyanam * frakereittm :—which the evil spirit of the heretical demon-worshippers, the wizard, has forced on to mankind.”’ Dk. VIII, Chap. XLV, 13, must refer to the passage which contained the statement thus mentioned in Sls. XIII, 10:—‘ The fifteen stanzas of Y4-shyaothan4? are for this reason, because it is given for the destruction of those fifteen fiends who are declared in the medical part of the HAd6kht.’ No allusion to the following seven passages, quoted from this Nask, has been noticed in Dk. VIII, Chap. XLV :— In Sls. XII, 30, it is stated that ‘in the HAddkht 1 Only the first and last letters of this word are clearly legible. * The first syllable is illegible. 5 Yas. XXXIV. EXTANT FRAGMENTS. 485 it says that a woman who shall be reverent is to be considered as much as she who is suitable.’ In Sls. XIII, 6, it is said that ‘the twenty-two stanzas of T4-ve-urvdt4! are the twenty-two judgments of which it speaks in the H4dékht thus: “Anaomé mananghé daya vispai kva, kva paré ?— Lodging in the judge, that while Ze as twenty-two judgments he may de more just.”’ In Sd. XXII, 3, 4, it is stated that ‘in the commentary of the Hadékht it says, that every one who performs intercession, and extracts anything from a person on their account, and conveys z¢ to them is as much without dishonesty towards them, as he who may have given to them out of his own property. And 2 the spiritual exzstence they take account of that profit for him, and just as they make out the account of the good work of that person who may have given z¢, even so much is his good work.’ In Vig. p. 12, it is said, with reference to Aharman, ‘that he is a creature of Afhaymazd is manifest from the Avesta of the HAddédkht: “ Data, Ahura spezta! Mazdau.”’
3p. 12, it is said, with reference to Aharman, ‘that he is a creature of Afhaymazd is manifest from the Avesta of the HAddédkht: “ Data, Ahura spezta! Mazdau.”’ In Vig. pp. 23-25, it is said that, ‘if any one passes away from the badily existence, as much of his wealth comes to his son, wife, and daughter as is declared by the Avesta of the Haddkht?:—“Aad yézi avi hé anguhé astvaimti, Spitama Zarathustra!— So if in that bodily existence, O Spitaman Zaratdst! —naram vA nairindm v4 para-irithy4d,—of males or ? Yas. XXXI. * It is perhaps necessary to repeat that no attempt is made to correct the Avesta orthography, except in the case of a few obvious misprints, 486 EXTANT FRAGMENTS. females one expires,—vad aétaésham yaunghuyanam avaretanim maéthananaméa vastranam paiti-raékyad, —however much of their wealth and things, houses and clothing he abandons (that is, he leaves such in this world)—avatha hé 4vat6 puthrem anghad, aévébaghem haga avaretanam nisrinuyad ; dad yézi hvim ndirika bavaiti, aévé-baghem paiti-nidadhaiti; yézi dughdhram heati, naémem baghem fragasad :—in such a case, should there be a son of his, himself, one delivers up ¢o 47m one share of the property; if the wife herself (that is, his privileged wife) exists, one gives up Zo her one share in it; if there are daughters, a half-share comes on to each of them.— Aad yézifa hé naré irista hva hizva ukhdhem va4- &em nazdaska nard danghrem paiti-dyaéti, vispanadm vakim ukhdhanaméa avi yam astvaitim gaéthim harethrem frabar4d;—So also, if that dead man gives over a verbal statement by his own tongue fo the nearest wise man (that is, speaks his own will), all his words and statements, when in control of kis bodily existence, ove carries out (that is, one shall confer authority on his words);—yézi ndid harethrem baraiti andperetha haéa syaothana :—if one shall not confer the authority, he becomes an unpardonable s¢zner (owing to doing this deed ; that is, the person who, when ¢here is a will, does not carry it out)—Avad yad hé naré6 irista aputhrdi anghad, upa hé puthrem fradadhdd, Spitama Zarathustra! yahmad haga puthré haom urvanem Kinvad peretim vidharyad:—So when that dead man is without a son (that is, there is no son of his), one gives forth the share over to the son, O Spitaman Zaratist! by whom, as a son (that is, an adopted son), they pass on ¢he man’s own soul from that EXTANT FRAGMENTS, 487 Kinvad bridge (that is, it departs 4y the passage of the bridge).”’ In Vig. p. 83, it is said that ‘hair from an ox or a horse is suitable, as z¢ is declared by the HAdékht: “Geus va aspahé va varesa.”’
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.
1of the Vendid4d with Pahlavi that have been examined, although the copyists appear to have been aware of the existence of a twelfth fargard. XX. HAndé6xut Nask}. It is doubtful how much of this Nask is still extant. Traditionally, the two fragments published by Westergaard as Yt. XXI, XXII (excepting XXII, 37-42), and by Haug as Hn. I, I, III, are said to belong to this Nask; but no allusion to Hn. II, III can be found in the account given in Dk. VIII, Chap. XLV, and Hn. I can be traced in that account only by assuming that the Ahunavair is therein mentioned (in § 1) instead of its accompanying Ashem-voh{, as it appears to be in Hn. I, 4. In Yt. XI we also appear to have a form of the Srésh Yast derived from the H&dékht Nask, or used in the liturgy when that Nask was recited, and this Yast likewise refers (in § 3) to the Ahunavair in similar terms to those used in Hn. I, 4. Dk. VIII, Chap. XLV, 1, refers to the passage which contained the statement about the Ahunavair already mentioned and also thus quoted in Sls. 1 The short account of this Nask, in Dk. VIII, contains 295 Pahlavi words which, according to the proportions adopted in the case of Nask XIII, would represent about 8,400 Avesta and 17,400 Pahlavi words of original text. EXTANT FRAGMENTS. 483 XII, 19:—‘It says in the H4adékht that of the sayings which are spoken out the Ahunavair is that which ts most triumphant.’ Dk. VIII, Chap. XLV, 4, refers to the passage which probably contained the statements thus quoted in the Afrin-i Gahanb4r, 14-19 (Sp.), concerning the righteous gifts to be given away, for the sake of the soul, at each of the six season-festivals :—‘ There is an Avesta witness manifest in the Hadékht from the passage (2m the case of the Maidhyé-zaremaya Jestival) ; “ Hazangrem maéshinim daénunam paitiputhranaim naram ashaonam ashaya vanghuya uruné para-daithy4d, aévahé hatam 4inm4nahé yad@ ashahé vahistahé.”’ During the other five festivals the gifts, instead of ewes, are to be cows, mares, camels, and all kinds of herds and seeds, respectively, as appears from the corresponding passages. All six passages, mingled with further Avesta text, occur in several MSS. of the Afring4n-i Gahanbar (see the earlier part of each section of Af. Gah. 7-12, ed. Geldner). Dk. VIII, Chap. XLV, 9, probably refers to the passage which contained the statement thus quoted in Sd. XL, 4:—‘ In the commentary of the H4d@ékht it says:—‘ M4 4z4raydis, Zarathustra! m4 Pourushaspem, m4 Dughdhovam!, m4 aéthrapaitis :—It is not desirable that thou, O Zaratist! shouldst distress ¢4y father, ov mother, ov priest.”’ Dk. VIII, Chap. XLV, 10, may possibly refer to ' The orthography of these three Avesta names has been amended in accordance with the Persian version accompanying them, but all the four MSS. consulted have the first two in the genitive, and one MS. uses a masculine genitive form also for the third name. 1i2 484 EXTANT FRAGMENTS.
2consulted have the first two in the genitive, and one MS. uses a masculine genitive form also for the third name. 1i2 484 EXTANT FRAGMENTS. the passage which contained a statement that is often partially quoted in Pahlavi colophons, and the Avesta text of which constitutes Yas. LX XII, 11 (Gld.); the first part of the statement, with a translation of its Pahlavi version, is here quoted from Mit76-ép4n’s colophon to a volume of miscellaneous Pahlavi texts, usually called the Vistasp-shdhnamak from the subject of its first text, and written A.D. 1322, in which the writer mentions the source from which he quotes; and the second part is taken from the same writer's colophon to the Yasna MS. Ks, written thirteen months later, which is the only known authority for this part of the text:—‘In one passage of the HAddkht z¢ is declared that Atthaymazd spoke to Zaratdst thus :—“ Aévé pantau y6 ashahé vispé anyaésham apaztim :—one only is the way of righteousness, all those are no ways :— angrahé mainyeus nasistim! daénim daévayasnanam paragitim mashyanam * frakereittm :—which the evil spirit of the heretical demon-worshippers, the wizard, has forced on to mankind.”’ Dk. VIII, Chap. XLV, 13, must refer to the passage which contained the statement thus mentioned in Sls. XIII, 10:—‘ The fifteen stanzas of Y4-shyaothan4? are for this reason, because it is given for the destruction of those fifteen fiends who are declared in the medical part of the HAd6kht.’ No allusion to the following seven passages, quoted from this Nask, has been noticed in Dk. VIII, Chap. XLV :— In Sls. XII, 30, it is stated that ‘in the HAddkht 1 Only the first and last letters of this word are clearly legible. * The first syllable is illegible. 5 Yas. XXXIV. EXTANT FRAGMENTS. 485 it says that a woman who shall be reverent is to be considered as much as she who is suitable.’ In Sls. XIII, 6, it is said that ‘the twenty-two stanzas of T4-ve-urvdt4! are the twenty-two judgments of which it speaks in the H4dékht thus: “Anaomé mananghé daya vispai kva, kva paré ?— Lodging in the judge, that while Ze as twenty-two judgments he may de more just.”’ In Sd. XXII, 3, 4, it is stated that ‘in the commentary of the Hadékht it says, that every one who performs intercession, and extracts anything from a person on their account, and conveys z¢ to them is as much without dishonesty towards them, as he who may have given to them out of his own property. And 2 the spiritual exzstence they take account of that profit for him, and just as they make out the account of the good work of that person who may have given z¢, even so much is his good work.’ In Vig. p. 12, it is said, with reference to Aharman, ‘that he is a creature of Afhaymazd is manifest from the Avesta of the HAddédkht: “ Data, Ahura spezta! Mazdau.”’
3p. 12, it is said, with reference to Aharman, ‘that he is a creature of Afhaymazd is manifest from the Avesta of the HAddédkht: “ Data, Ahura spezta! Mazdau.”’ In Vig. pp. 23-25, it is said that, ‘if any one passes away from the badily existence, as much of his wealth comes to his son, wife, and daughter as is declared by the Avesta of the Haddkht?:—“Aad yézi avi hé anguhé astvaimti, Spitama Zarathustra!— So if in that bodily existence, O Spitaman Zaratdst! —naram vA nairindm v4 para-irithy4d,—of males or ? Yas. XXXI. * It is perhaps necessary to repeat that no attempt is made to correct the Avesta orthography, except in the case of a few obvious misprints, 486 EXTANT FRAGMENTS. females one expires,—vad aétaésham yaunghuyanam avaretanim maéthananaméa vastranam paiti-raékyad, —however much of their wealth and things, houses and clothing he abandons (that is, he leaves such in this world)—avatha hé 4vat6 puthrem anghad, aévébaghem haga avaretanam nisrinuyad ; dad yézi hvim ndirika bavaiti, aévé-baghem paiti-nidadhaiti; yézi dughdhram heati, naémem baghem fragasad :—in such a case, should there be a son of his, himself, one delivers up ¢o 47m one share of the property; if the wife herself (that is, his privileged wife) exists, one gives up Zo her one share in it; if there are daughters, a half-share comes on to each of them.— Aad yézifa hé naré irista hva hizva ukhdhem va4- &em nazdaska nard danghrem paiti-dyaéti, vispanadm vakim ukhdhanaméa avi yam astvaitim gaéthim harethrem frabar4d;—So also, if that dead man gives over a verbal statement by his own tongue fo the nearest wise man (that is, speaks his own will), all his words and statements, when in control of kis bodily existence, ove carries out (that is, one shall confer authority on his words);—yézi ndid harethrem baraiti andperetha haéa syaothana :—if one shall not confer the authority, he becomes an unpardonable s¢zner (owing to doing this deed ; that is, the person who, when ¢here is a will, does not carry it out)—Avad yad hé naré6 irista aputhrdi anghad, upa hé puthrem fradadhdd, Spitama Zarathustra! yahmad haga puthré haom urvanem Kinvad peretim vidharyad:—So when that dead man is without a son (that is, there is no son of his), one gives forth the share over to the son, O Spitaman Zaratist! by whom, as a son (that is, an adopted son), they pass on ¢he man’s own soul from that EXTANT FRAGMENTS, 487 Kinvad bridge (that is, it departs 4y the passage of the bridge).”’ In Vig. p. 83, it is said that ‘hair from an ox or a horse is suitable, as z¢ is declared by the HAdékht: “Geus va aspahé va varesa.”’
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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