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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1worldly knowledge and worldly duty; and the Hadha-m§&thric which are mostly information and matters about what is between these two *. 1 Or ‘mostly,’ if we read avirtar, instead of azirtar, as is done in the next clause of this sentence. 2 The three Pahlavi terms are g4s4né, dad, and hadak-m4nsarik. Of these d&d evidently means ‘law,’ because the Dadik Nasks are chiefly devoted to legal matters (see Chaps. XVI-XLIV) ; and g4s4né appears to mean ‘ gathas’ rather than ‘verses,’ because the first Gasintk Nask contained the Gatha texts (see Chap. XLVI), the next three were commentaries upon the Gathas (see Chaps. II-IV and Bk. IX, Chaps. II-LXVIII), and the remaining three, so far as we are informed, were devoted to religious matters, but we have no reason to suppose that any of them were metrical, except the Gathas themselves. The exact meaning of hadakmAansarfk is less clear; it is derived from Av. hadha-m&athra, ‘provided with spells, or inspired words,’ a term applied to ZaratQst in Visp. XIII, 1 and also to the Mathra-spenta, or liturgy, in a phrase (see Westerg. Z. A., p. 485) which is appointed to be used in certain parts of the liturgy whenever the Vistasp Yast (a remnant of the last Hadha-mathric Nask) is recited; just as another phrase, referring to the Law, is appointed to be used in the same places whenever the Vendfdad (one of the Dadik Nasks) is recited. In what sense the Hadha-mithric Nasks can be said to be ‘ provided with spells’ is not clear from the details given in Chaps. V-XI, but, practically, the meaning of the term must be something like ‘ semi-religious,’ being applied to philosophy and science which are neither strictly religious nor strictly secular. The same three terms were applied to the three classes of mankind, probably the priests, philosophers, and laity; a classification analogous to that of the three professions, the priests, warriors, and husbandmen, but not quite identical with it, as may be gathered from a passage in the sixth book of the Dinkard. This book is CHAPTER I, 5-7. 5 6. And the reason of the triple division of the reckoning of revelation is the exposition of all knowledge and duty, and the kinds of knowledge and action zz the same revelation are these three that have been written. 7. Also in the Ahunavair', which
2This book is CHAPTER I, 5-7. 5 6. And the reason of the triple division of the reckoning of revelation is the exposition of all knowledge and duty, and the kinds of knowledge and action zz the same revelation are these three that have been written. 7. Also in the Ahunavair', which ‘about an epitome, composed and preserved by those of the primitive faith, concerning the statements of the religion of Mazdaworship;’ and its statements are introduced by the following words :—‘ Those of the primitive faith, who were the sages of the ancients, considered thus, &c.’ Near the middle of the book the following passage occurs :—‘ And this, too, was considered by them thus, that these are the three species of mankind :—One is the GAathic, one the Hadha-mathric, and one the Dadik. The association (hamth) of him who is GAthic is with the sacred beings, and his severance (vigi-aftagth) from the demons azd fiends ; the extent of /zs wealth is due to members of the community and religious feasts (d4hm va-sfir), and the punishment for the sin which he may commit is shame and is invisible. The association of him who is Hadha-miathric is with the righteous, and his severance from the wicked; also the extent of his wealth is that which may be produced virtuously, and the punishment for the sin he shall commit is the goad, or scourge (see Chap. XLIV, 65 n); also noxious creatures for the body, and compensating the destitute. And the association of him who is Dadik is with Iranians, and his severance from foreigners; also the extent of his wealth is due to affairs that it is possible to accomplish lawfully, ad the punishment for the sin which he shall commit is for the lifeéime of a fowl (kk), the day of a demon.’ 1 This information seems to be taken from the first fargard of the Sfidkar Nask (see Bk. IX, Chap. II, 19). The Ahunavair (Av. ahuna vairya) is the name of the most sacred formula of the Parsis, derived from its second and third words; it is also called the Yath4-ah@-vairy6, from its first phrase, and is a declaratory statement in metre, consisting ‘of one stanza of three lines, containing twenty-one Avesta words, as follows :— Yathé ahfi vairy6, atha ratus ashAd-std hata, Vangheus dazd4 mananghé shyaothananam angheus mazdii, Khshathrem44 ahurAi 4, yim drigubyé dadad vastérem. The usual Pahlavi version of this formula explains it as follows:— 6 DINKARD, BOOK VIII. is the basis of the reckoning of revelation, are three metrical lines (g4s); the first chiefly indicates the GAthic lore, the second the Hadha-mathric lore, and the third the Law. 8. And there have been twenty-one parts? of its divisions, which are called Nasks :—(9) Seven are GAthic, because they are composed for the Gathas,
38. And there have been twenty-one parts? of its divisions, which are called Nasks :—(9) Seven are GAthic, because they are composed for the Gathas, ‘ As is the will of the spiritual lord (as is the will of Atharmazd) so should be the priestly master (so virtuous should he be) owing to whatsoever are the duties and good works of righteousness (the duties and good works should be as virtuous as the will of Afharmazd). Whose is the gift of good thought (that is, the reward and recompense that good thought gives, it gives also ufo him) which, among spiritual lords, is the work of Afharmazd (that is, he would do that which Aftharmazd requires): [there are some who would say thus: Whose gift is for good thought (that is, the reward and recompense which they give for good thought, they give also unto him); and there are some who would say thus: Whose gift is through good thought (that is, the reward and recompense which they give up through good thought, they would also give even him) ; AtOrpd, son of Zaratfist, said thus: Owing to the gift of good thought, among spiritual lords, they recognise a doer of deeds]. The dominion for Afharmagzd is his (that is, his dominion exists through the advantage that AGharmasd has maintained) who gives allotments (vayag4n3) to the poor (that is, he would make intercession for them).’ The Avesta text may be translated, according to Haug, as follows :—‘ As a spiritual lord is desirable, so is a priestly master, for the sake of every righteousness, fo Je a giver of good thoughts as to the actions of life towards Mazda; and the dominion is for the lord whom he (A/az2da) has given as a protector for the poor.’ According to Geldner the first two lines refer to Zaratfist, and, if we assume that yim is a contraction of y6 fm, the Avesta text may be translated somewhat as follows:—‘ As he zs the desirable spiritual lord, 80 zs he the priestly master with every right, the producer of the actions of the good thoughts of life towards Mazda. The dominion, however, is for Ahura who has given him as a protector for the poor.’ 1 See §§ 18, 19. CHAPTER I, 8-13. 7 and their names? are that of the ritual of the GAthic worship, which is the Stéd-yast, wzth the Stddkar, Varstmansar, Baké, Vastag, Hadékht, and that which has made them GAthic?, the Spend. 10. And the names of the seven Hadha-mathric are Damdad, N&dar, Pagag, Radé-daa-aitag, Baris, Kasktsréb6, and Vistasp-sast6. 11. And seven are Legal, because they are composed for the lawyer (dadik), and their names are those of the legal, and those are the Ntk4ddm, Ganabé-sar-nigad, Hsparam, Sak4a(im, and Vendtd4d, and those which are composed for the law with separate dedications, the Kitradad and Bakdn-yast. 12. And the sequence is Sddkar, Varst-mA4nsar, Baké, D&amddd, Nadar, Pagag, Radd-dad-aitag, Baris, Kaskisrébé, Vistaspsast6, Vastag, Kitradad, Spend, BakAn-yast, Nikadam, Ganabé-sar-nigad, Hasp4ram, Sakddtim, Vendidad, Ha@ékht, and Stéa-yast *.
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.
1worldly knowledge and worldly duty; and the Hadha-m§&thric which are mostly information and matters about what is between these two *. 1 Or ‘mostly,’ if we read avirtar, instead of azirtar, as is done in the next clause of this sentence. 2 The three Pahlavi terms are g4s4né, dad, and hadak-m4nsarik. Of these d&d evidently means ‘law,’ because the Dadik Nasks are chiefly devoted to legal matters (see Chaps. XVI-XLIV) ; and g4s4né appears to mean ‘ gathas’ rather than ‘verses,’ because the first Gasintk Nask contained the Gatha texts (see Chap. XLVI), the next three were commentaries upon the Gathas (see Chaps. II-IV and Bk. IX, Chaps. II-LXVIII), and the remaining three, so far as we are informed, were devoted to religious matters, but we have no reason to suppose that any of them were metrical, except the Gathas themselves. The exact meaning of hadakmAansarfk is less clear; it is derived from Av. hadha-m&athra, ‘provided with spells, or inspired words,’ a term applied to ZaratQst in Visp. XIII, 1 and also to the Mathra-spenta, or liturgy, in a phrase (see Westerg. Z. A., p. 485) which is appointed to be used in certain parts of the liturgy whenever the Vistasp Yast (a remnant of the last Hadha-mathric Nask) is recited; just as another phrase, referring to the Law, is appointed to be used in the same places whenever the Vendfdad (one of the Dadik Nasks) is recited. In what sense the Hadha-mithric Nasks can be said to be ‘ provided with spells’ is not clear from the details given in Chaps. V-XI, but, practically, the meaning of the term must be something like ‘ semi-religious,’ being applied to philosophy and science which are neither strictly religious nor strictly secular. The same three terms were applied to the three classes of mankind, probably the priests, philosophers, and laity; a classification analogous to that of the three professions, the priests, warriors, and husbandmen, but not quite identical with it, as may be gathered from a passage in the sixth book of the Dinkard. This book is CHAPTER I, 5-7. 5 6. And the reason of the triple division of the reckoning of revelation is the exposition of all knowledge and duty, and the kinds of knowledge and action zz the same revelation are these three that have been written. 7. Also in the Ahunavair', which
2This book is CHAPTER I, 5-7. 5 6. And the reason of the triple division of the reckoning of revelation is the exposition of all knowledge and duty, and the kinds of knowledge and action zz the same revelation are these three that have been written. 7. Also in the Ahunavair', which ‘about an epitome, composed and preserved by those of the primitive faith, concerning the statements of the religion of Mazdaworship;’ and its statements are introduced by the following words :—‘ Those of the primitive faith, who were the sages of the ancients, considered thus, &c.’ Near the middle of the book the following passage occurs :—‘ And this, too, was considered by them thus, that these are the three species of mankind :—One is the GAathic, one the Hadha-mathric, and one the Dadik. The association (hamth) of him who is GAthic is with the sacred beings, and his severance (vigi-aftagth) from the demons azd fiends ; the extent of /zs wealth is due to members of the community and religious feasts (d4hm va-sfir), and the punishment for the sin which he may commit is shame and is invisible. The association of him who is Hadha-miathric is with the righteous, and his severance from the wicked; also the extent of his wealth is that which may be produced virtuously, and the punishment for the sin he shall commit is the goad, or scourge (see Chap. XLIV, 65 n); also noxious creatures for the body, and compensating the destitute. And the association of him who is Dadik is with Iranians, and his severance from foreigners; also the extent of his wealth is due to affairs that it is possible to accomplish lawfully, ad the punishment for the sin which he shall commit is for the lifeéime of a fowl (kk), the day of a demon.’ 1 This information seems to be taken from the first fargard of the Sfidkar Nask (see Bk. IX, Chap. II, 19). The Ahunavair (Av. ahuna vairya) is the name of the most sacred formula of the Parsis, derived from its second and third words; it is also called the Yath4-ah@-vairy6, from its first phrase, and is a declaratory statement in metre, consisting ‘of one stanza of three lines, containing twenty-one Avesta words, as follows :— Yathé ahfi vairy6, atha ratus ashAd-std hata, Vangheus dazd4 mananghé shyaothananam angheus mazdii, Khshathrem44 ahurAi 4, yim drigubyé dadad vastérem. The usual Pahlavi version of this formula explains it as follows:— 6 DINKARD, BOOK VIII. is the basis of the reckoning of revelation, are three metrical lines (g4s); the first chiefly indicates the GAthic lore, the second the Hadha-mathric lore, and the third the Law. 8. And there have been twenty-one parts? of its divisions, which are called Nasks :—(9) Seven are GAthic, because they are composed for the Gathas,
38. And there have been twenty-one parts? of its divisions, which are called Nasks :—(9) Seven are GAthic, because they are composed for the Gathas, ‘ As is the will of the spiritual lord (as is the will of Atharmazd) so should be the priestly master (so virtuous should he be) owing to whatsoever are the duties and good works of righteousness (the duties and good works should be as virtuous as the will of Afharmazd). Whose is the gift of good thought (that is, the reward and recompense that good thought gives, it gives also ufo him) which, among spiritual lords, is the work of Afharmazd (that is, he would do that which Aftharmazd requires): [there are some who would say thus: Whose gift is for good thought (that is, the reward and recompense which they give for good thought, they give also unto him); and there are some who would say thus: Whose gift is through good thought (that is, the reward and recompense which they give up through good thought, they would also give even him) ; AtOrpd, son of Zaratfist, said thus: Owing to the gift of good thought, among spiritual lords, they recognise a doer of deeds]. The dominion for Afharmagzd is his (that is, his dominion exists through the advantage that AGharmasd has maintained) who gives allotments (vayag4n3) to the poor (that is, he would make intercession for them).’ The Avesta text may be translated, according to Haug, as follows :—‘ As a spiritual lord is desirable, so is a priestly master, for the sake of every righteousness, fo Je a giver of good thoughts as to the actions of life towards Mazda; and the dominion is for the lord whom he (A/az2da) has given as a protector for the poor.’ According to Geldner the first two lines refer to Zaratfist, and, if we assume that yim is a contraction of y6 fm, the Avesta text may be translated somewhat as follows:—‘ As he zs the desirable spiritual lord, 80 zs he the priestly master with every right, the producer of the actions of the good thoughts of life towards Mazda. The dominion, however, is for Ahura who has given him as a protector for the poor.’ 1 See §§ 18, 19. CHAPTER I, 8-13. 7 and their names? are that of the ritual of the GAthic worship, which is the Stéd-yast, wzth the Stddkar, Varstmansar, Baké, Vastag, Hadékht, and that which has made them GAthic?, the Spend. 10. And the names of the seven Hadha-mathric are Damdad, N&dar, Pagag, Radé-daa-aitag, Baris, Kasktsréb6, and Vistasp-sast6. 11. And seven are Legal, because they are composed for the lawyer (dadik), and their names are those of the legal, and those are the Ntk4ddm, Ganabé-sar-nigad, Hsparam, Sak4a(im, and Vendtd4d, and those which are composed for the law with separate dedications, the Kitradad and Bakdn-yast. 12. And the sequence is Sddkar, Varst-mA4nsar, Baké, D&amddd, Nadar, Pagag, Radd-dad-aitag, Baris, Kaskisrébé, Vistaspsast6, Vastag, Kitradad, Spend, BakAn-yast, Nikadam, Ganabé-sar-nigad, Hasp4ram, Sakddtim, Vendidad, Ha@ékht, and Stéa-yast *.
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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