Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
112. 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 *. 13. In all three dzvzszons all three are found; in the G&athic are the Hadha-mathric and Legal, in the Hadha-mathric are the G&thic and Legal, and in the Legal are the Gathic and Hadha-mathric. 1 For variants of these names, in the order stated in § 12, see the notes to the first sections of Chaps. II-XVI, XXI, XXVIII, XXXVIII, XLIV-XLVI, which begin the summary description of each of the twenty-one Nasks. * Referring probably to ‘the bestowal of the other Nasks’ mentioned in Chap. XIV, 5. * This is the order in which the twenty-one words of the Ahunavair are applied to the twenty-one Nasks, as hinted in § 19; and, therefore, the order in which they ought to be enumerated. Representing the three divisions of the Nasks by G, H, L, respectively, and the seven Nasks in each division by the ciphers 1-7, the order of enumeration is as follows:—G 2-4; H 1-7; G5; L6; G7; L7,1-g; G6,1. More or less fanciful reasons for this dislocation of the divisions are given in §§ 15-17. 8 DINKARD, BOOK VIII. 14. Jn each separately that which is essentially and specially itself is included, and that which is partly another and introduced is included; and the reason of it is ¢Aat in spiritual and worldly exzstences, and in worldly and spiritual exzstences, and in that which is between the two, there are both existences. 15. The occurrence of the joining of the Vastag part of the Gathas on to the last of the Hadhamathric! is because z¢ is written in connection with the Vistdsp-ssté, the last of the Hadha-mathric. 16. The reason of the HAdékht and Yast decng in succession to the Vendidad, the last of the Law?, and ‘the production of the worldly creation®’ deeng between the Hadha-mathric and those spiritual Gathas, is because the spiritual exzs¢ence likewise, which is spiritual life (ahv 4), is the beginning; and the worldly exzstence is purposed and caused, and a part is preserved (néstaitd), important for the purpose and intended for the spiritual life, the part at the beginning. 17. And the rejoining of the. end of the Law, which is: adout the Hém/, to the GAathas, which are the beginning, That is, the placing of G 5 after H 7. * That is, the placing of G 6, 1 after L 5. The Vendidad appears to be the last of the truly legal Nasks, as the contents of the Xitradad (see Chap. XIII) appear to have been chiefly historical, and those of the Bak4n-yast (see Chap. XV) chiefly religious. These two Nasks are also placed in a sub-class in § rz. ° This Dahisnd-f-sti-dadd is evidently another name for the Damdad, or ‘the creatures produced,’ which is placed between G 2-4 and H 2-4.
2XV) chiefly religious. These two Nasks are also placed in a sub-class in § rz. ° This Dahisnd-f-sti-dadd is evidently another name for the Damdad, or ‘the creatures produced,’ which is placed between G 2-4 and H 2-4. ‘ Written Him in PAzand, for Him; and referring to the white Hém, mentioned in Pahl. Vend. XX, 17, 21, and its healing properties, It is not absolutely necessary to understand from the text that the twentieth fargard was literally the end of the Vendidad in Sasanian times, because Chap. XLIV, 81 is quite as descriptive of the twenty-second as of the twentieth fargard. CHAPTER I, 14-21. 9 is a symbol of the existence of the pure influence of the Gathic lore upon the first spiritual state—that which exists likewise at last—and of the rejunction of the worldly existence to the spiritual, because it came down from the spiritual to exist at present. 18, And the reason of the twenty-one-fold partition of the three divisions of the reckoning of revelation is in the distinction which is evident from ¢heiy composition; also in the three metrical lines of the Ahunavair, which is the basis of the reckoning of revelation, there are twenty-one words (m4rik). 19. As the three metrical lines of the Ahunavair, which is the basis of the reckoning of revelation, are an emblem of the triple division of the reckoning of revelation ; so the twenty-one words of the three ‘ines indicate the twenty-one-fold partition of these three divisions; as z¢ is declared that ‘He who is the omniscient creator produced a discourse from every single word.’ 20. As fo the sections of the parts, such as the Has and Fargards! in the Nasks, z¢ is known there were one thousand’, from the testimony azd knowledge of the religion owing to the teaching of Zaratdst—whose guardian spirit is reverenced—in the country of Iran. 21. And after the devastation occurred, owing to the evil-destined azd raging villain Alexander, ‘here was not so much of them * The term Ha (h4d, Av. haiti) is applied to the chapters of the Yasna, and the term Fargard (Av. fra+kereta) to the chapters of the Vendfd&d and most of the other Nasks. * Combining the information given in the Persian Riv4yats with that in the Dinkard we find only 90g chapters enumerated, of which 180 are said to have been lost, from the philosophical Nasks, during the Greek rule, 10 DINKARD, BOOK VIII. recovered as would be possible for a high-priest to preserve’. 22. And that which the saintly (hdfravardd) Atdv-pad?, son of Maraspend, achieved through their composition and preservation, is known so far as the decrees (£ak5) in the treatises (mAdig4n) of the country of Ir4n are preserved as teaching and admonition (pand4nd).
322. And that which the saintly (hdfravardd) Atdv-pad?, son of Maraspend, achieved through their composition and preservation, is known so far as the decrees (£ak5) in the treatises (mAdig4n) of the country of Ir4n are preserved as teaching and admonition (pand4nd). 23. After writing of each separate Nask, that is, as to what it speaks about more particularly®, each Nask is accounted for separately, and what is in its various Has and Fargards comes to be realized‘ ; for in these particulars (m4dtg4n) any ruggedness of the auspicious® amd desirable collection is explained. 24. But, first, the class of writing of the various Nasks—that is, about what they speak—is here written; the extent of attainment not Jeng adapted to ¢hety peculiarity of wonderfulness. Cuapter II. 1. Homage ¢o the glory of the good religion of Mazda-worship ! 2. The Sddkar® contains particulars about the ' Probably meaning not more than a high-priest could retain in his memory. * A supreme high-priest who was prime minister of king Shahpohar II (a.p. 309-379). * In this eighth book of the Dinkard. * In the more detailed statements in the ninth book. 5 Reading hQsukfngfn, but it may be khOskfintné, ‘ beneficent,’ or anasikén-g fn, ‘unconfusing.’ * Corresponding to the first word, yatha, in the Ahunavair, according to the Persian Rivayat of Bahman Pfngyah, which adopts the sequence detailed in Chap. I, 12. All other Persian Rivayats and also the Dini-vigirkard adopt the sequence G 1-4; H 1-7; CHAPTER I, 22-II, 5. 11 power of the pure glorifying of the first utterance of Athavmaza’, through thinking, speaking, and acting; and aéout abstaining from the law of very evil and very disturbing people*. 3. Glorifying the observances (hinardnd) and good works of the good religion and of a like nature, as well as their effectualness ; and condemning the faults and sin of him of very evil religion, when all kinds of neglect of the spiritual ceremony and of care for the archangel of the worldly existence are owing to him®; a/so much information about spiritual matters. 4. It Aas become old (kahdni'‘), and is a witness whose statement extends even unto the renovation of the unzverse*, 5. Righteousness is perfect excellence’. G5,7; L6, 7,1, 3,2,4,5; G6. Like most of the names of the Nasks, Sfidkar is an adjective, meaning ‘causing benefit, or acting beneficially ;’ it is corrupted into Stfdgar, or IstQdgar, in the Rivayats and Dv. For a detailed account of the contents of each of its twenty-two fargards see Bk. IX, Chaps. II-XXIII. * The Ahunavair, or Yath4 ahf vairy6, which Afharmazd recited before the creation in order to confound Aharman (see Bd. I, 21, 22). This clause refers chiefly to the first fargard of the Sfidkar (see Bk. IX, Chap. II). * Referring to Bk. IX, Chaps. V, IX, X, &c. 5 See Bk. IX, Chap. IX. * See Bk. IX, Chap. XXIII, 7.
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.
112. 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 *. 13. In all three dzvzszons all three are found; in the G&athic are the Hadha-mathric and Legal, in the Hadha-mathric are the G&thic and Legal, and in the Legal are the Gathic and Hadha-mathric. 1 For variants of these names, in the order stated in § 12, see the notes to the first sections of Chaps. II-XVI, XXI, XXVIII, XXXVIII, XLIV-XLVI, which begin the summary description of each of the twenty-one Nasks. * Referring probably to ‘the bestowal of the other Nasks’ mentioned in Chap. XIV, 5. * This is the order in which the twenty-one words of the Ahunavair are applied to the twenty-one Nasks, as hinted in § 19; and, therefore, the order in which they ought to be enumerated. Representing the three divisions of the Nasks by G, H, L, respectively, and the seven Nasks in each division by the ciphers 1-7, the order of enumeration is as follows:—G 2-4; H 1-7; G5; L6; G7; L7,1-g; G6,1. More or less fanciful reasons for this dislocation of the divisions are given in §§ 15-17. 8 DINKARD, BOOK VIII. 14. Jn each separately that which is essentially and specially itself is included, and that which is partly another and introduced is included; and the reason of it is ¢Aat in spiritual and worldly exzstences, and in worldly and spiritual exzstences, and in that which is between the two, there are both existences. 15. The occurrence of the joining of the Vastag part of the Gathas on to the last of the Hadhamathric! is because z¢ is written in connection with the Vistdsp-ssté, the last of the Hadha-mathric. 16. The reason of the HAdékht and Yast decng in succession to the Vendidad, the last of the Law?, and ‘the production of the worldly creation®’ deeng between the Hadha-mathric and those spiritual Gathas, is because the spiritual exzs¢ence likewise, which is spiritual life (ahv 4), is the beginning; and the worldly exzstence is purposed and caused, and a part is preserved (néstaitd), important for the purpose and intended for the spiritual life, the part at the beginning. 17. And the rejoining of the. end of the Law, which is: adout the Hém/, to the GAathas, which are the beginning, That is, the placing of G 5 after H 7. * That is, the placing of G 6, 1 after L 5. The Vendidad appears to be the last of the truly legal Nasks, as the contents of the Xitradad (see Chap. XIII) appear to have been chiefly historical, and those of the Bak4n-yast (see Chap. XV) chiefly religious. These two Nasks are also placed in a sub-class in § rz. ° This Dahisnd-f-sti-dadd is evidently another name for the Damdad, or ‘the creatures produced,’ which is placed between G 2-4 and H 2-4.
2XV) chiefly religious. These two Nasks are also placed in a sub-class in § rz. ° This Dahisnd-f-sti-dadd is evidently another name for the Damdad, or ‘the creatures produced,’ which is placed between G 2-4 and H 2-4. ‘ Written Him in PAzand, for Him; and referring to the white Hém, mentioned in Pahl. Vend. XX, 17, 21, and its healing properties, It is not absolutely necessary to understand from the text that the twentieth fargard was literally the end of the Vendidad in Sasanian times, because Chap. XLIV, 81 is quite as descriptive of the twenty-second as of the twentieth fargard. CHAPTER I, 14-21. 9 is a symbol of the existence of the pure influence of the Gathic lore upon the first spiritual state—that which exists likewise at last—and of the rejunction of the worldly existence to the spiritual, because it came down from the spiritual to exist at present. 18, And the reason of the twenty-one-fold partition of the three divisions of the reckoning of revelation is in the distinction which is evident from ¢heiy composition; also in the three metrical lines of the Ahunavair, which is the basis of the reckoning of revelation, there are twenty-one words (m4rik). 19. As the three metrical lines of the Ahunavair, which is the basis of the reckoning of revelation, are an emblem of the triple division of the reckoning of revelation ; so the twenty-one words of the three ‘ines indicate the twenty-one-fold partition of these three divisions; as z¢ is declared that ‘He who is the omniscient creator produced a discourse from every single word.’ 20. As fo the sections of the parts, such as the Has and Fargards! in the Nasks, z¢ is known there were one thousand’, from the testimony azd knowledge of the religion owing to the teaching of Zaratdst—whose guardian spirit is reverenced—in the country of Iran. 21. And after the devastation occurred, owing to the evil-destined azd raging villain Alexander, ‘here was not so much of them * The term Ha (h4d, Av. haiti) is applied to the chapters of the Yasna, and the term Fargard (Av. fra+kereta) to the chapters of the Vendfd&d and most of the other Nasks. * Combining the information given in the Persian Riv4yats with that in the Dinkard we find only 90g chapters enumerated, of which 180 are said to have been lost, from the philosophical Nasks, during the Greek rule, 10 DINKARD, BOOK VIII. recovered as would be possible for a high-priest to preserve’. 22. And that which the saintly (hdfravardd) Atdv-pad?, son of Maraspend, achieved through their composition and preservation, is known so far as the decrees (£ak5) in the treatises (mAdig4n) of the country of Ir4n are preserved as teaching and admonition (pand4nd).
322. And that which the saintly (hdfravardd) Atdv-pad?, son of Maraspend, achieved through their composition and preservation, is known so far as the decrees (£ak5) in the treatises (mAdig4n) of the country of Ir4n are preserved as teaching and admonition (pand4nd). 23. After writing of each separate Nask, that is, as to what it speaks about more particularly®, each Nask is accounted for separately, and what is in its various Has and Fargards comes to be realized‘ ; for in these particulars (m4dtg4n) any ruggedness of the auspicious® amd desirable collection is explained. 24. But, first, the class of writing of the various Nasks—that is, about what they speak—is here written; the extent of attainment not Jeng adapted to ¢hety peculiarity of wonderfulness. Cuapter II. 1. Homage ¢o the glory of the good religion of Mazda-worship ! 2. The Sddkar® contains particulars about the ' Probably meaning not more than a high-priest could retain in his memory. * A supreme high-priest who was prime minister of king Shahpohar II (a.p. 309-379). * In this eighth book of the Dinkard. * In the more detailed statements in the ninth book. 5 Reading hQsukfngfn, but it may be khOskfintné, ‘ beneficent,’ or anasikén-g fn, ‘unconfusing.’ * Corresponding to the first word, yatha, in the Ahunavair, according to the Persian Rivayat of Bahman Pfngyah, which adopts the sequence detailed in Chap. I, 12. All other Persian Rivayats and also the Dini-vigirkard adopt the sequence G 1-4; H 1-7; CHAPTER I, 22-II, 5. 11 power of the pure glorifying of the first utterance of Athavmaza’, through thinking, speaking, and acting; and aéout abstaining from the law of very evil and very disturbing people*. 3. Glorifying the observances (hinardnd) and good works of the good religion and of a like nature, as well as their effectualness ; and condemning the faults and sin of him of very evil religion, when all kinds of neglect of the spiritual ceremony and of care for the archangel of the worldly existence are owing to him®; a/so much information about spiritual matters. 4. It Aas become old (kahdni'‘), and is a witness whose statement extends even unto the renovation of the unzverse*, 5. Righteousness is perfect excellence’. G5,7; L6, 7,1, 3,2,4,5; G6. Like most of the names of the Nasks, Sfidkar is an adjective, meaning ‘causing benefit, or acting beneficially ;’ it is corrupted into Stfdgar, or IstQdgar, in the Rivayats and Dv. For a detailed account of the contents of each of its twenty-two fargards see Bk. IX, Chaps. II-XXIII. * The Ahunavair, or Yath4 ahf vairy6, which Afharmazd recited before the creation in order to confound Aharman (see Bd. I, 21, 22). This clause refers chiefly to the first fargard of the Sfidkar (see Bk. IX, Chap. II). * Referring to Bk. IX, Chaps. V, IX, X, &c. 5 See Bk. IX, Chap. IX. * See Bk. IX, Chap. XXIII, 7.
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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