Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I, 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 text is aharayith ¢s4¢th pahlam aité, the Pahl. equivalent of the Av. ashem vohfi vahistem astf, ‘righteousness is the best good,’ the first metrical line of the Ashem-vohf formula, with which it is usual to conclude forms of prayer and religious writings. It is here used to conclude the account of each of the twenty-one Nasks, and twice over at the end of the last one, so that it occurs twenty-two times in this eighth Book. In the ninth Book it concludes the account of each fargard of the three Nasks detailed, and is written twice at the end of the second Nask, and twice at the end of the Book; so that it occurs in three series of 22, 24, and 24 repetitions, respectively, in the ninth Book. As the formula, 12 DINKARD, BOOK VIII. Cwapter III, 1. The Varstm4nsar? contains particulars about the birth of Zarat(st, his attaining the religion’, and whatever is on the same subject®. 2. A notice (num4d@) of the priestliness, discipleship, spiritual lordship, priestly authority, and steadfastness which are in his original more concise words of the Gathas‘. 3. The explanation (zand) of the statements about everything and also the good arrangement (khusradak6) are such as that which ove speaks of thus : —‘/¢ is the Varstmansar which has given forth an exposition upon every¢hzng.’ 4. So that, in the VarstmAnsar, something is said about every¢hing that is mentioned in the Gathas. 5. Of righteousness the excellence is perfect. which is thus repeated, consists of four words, it is capable of 1X2%X 3X4 = 24 permutations in the order of its words; and it appears as if the author intended that each of the four series of repetitions of the formula, contained in the two Books, should give all these permutations successively; and, with the exception of a few deviations (chiefly in the first two series, and probably due to the errors of copyists), he has maintained this fanciful peculiarity throughout. The English translations of the formula have been varied, so as to preserve this peculiarity to some extent, but it has not been found possible to differentiate the whole of the twentyfour permutations. 1 Corresponding to the second word, ah, in the Ahunavair, according to B. P. Riv.; but it is the third Nask in other Rivayats. Varstm4nsar means ‘used as spells, or employed as liturgy,’ and is often corrupted into Vahist-m4nthrah in the Rivayats. For a detailed account of the contents of each of its twenty-three fargards see Bk. IX, Chaps. XXIV-XLVI. 3 See Bk. IX, Chap. XXIV. 5 This final phrase is often used for unspecified details, and may be considered as equivalent to ef caefera. * See Bk. IX, Chap. XXV. CHAPTER III, I-V, I. 13 Cuapter IV.
2IX, Chaps. XXIV-XLVI. 3 See Bk. IX, Chap. XXIV. 5 This final phrase is often used for unspecified details, and may be considered as equivalent to ef caefera. * See Bk. IX, Chap. XXV. CHAPTER III, I-V, I. 13 Cuapter IV. 1. The Bak6! contazns particulars about the division of the recital of the first saying of revelation? the first creature® zz that saying, the first occurrence of it, the adaptation of the creature, and the greatness of that saying which is incorporating the creature, owing thereto; also, especially, the intermingling of thought (mé@)‘ with it. 2. Very comprehensive knowledge about everything, each separately its own offspring, and many an appendage as much connected with it as that which is said concerning the Bakd’, that ‘the Baké of the community (dahmAn) is heard where it is spoken for the community,’ that is, whoever shall do this good work, for him this good work wz// be done. 3. Righteousness is perfect excellence. CHAPTER V. 1, Amid the Damd4d‘* are particulars about the Maintenance of action and the production of the ' Corresponding to the third word, vairy6, in the Ahunavair, according to B. P. Riv.; but it is the fourth Nask in other Rivayats. Bak means ‘subdivision, or apportionment,’ and is written Bagh, or Bagh-ast, in the Rivdyats. For a detailed account of the contents of each of its twenty-two fargards see Bk. IX, Chaps. XLVU-LXVIII. * The Ahunavair (see Chap. II, 2 and Bk. IX, Chap. XLVII, 3). > The AhA, or ‘spiritual lord,’ who is the first creature mentioned in the Ahunavair (see Bk. IX, Chap. XLVII, 4). ‘ Av. maiti, Paz. mit in Bk. IX, Chap. XLVII, 5; the Av. manas of Yas. XIX, 29 (Sp.). ® This section is an extreme condensation of the contents of Bk. IX, Chaps. XLVIII-LXVIII. * Corresponding to the fourth word, ath4, in the Ahunavair, 14 DiNKARD, BOOK VIII. beneficial creatures. 2. First, as to the spiritual existence, and how much azd how is the maintenance in the spiritual exzs¢ence ; and the production of the worldly extstence therefrom, qualified and constructed for descending (fit6d@an6) into the combat with the destroyer, and accomplishing the associated necessity for the end and circumvention (garang) of destructiveness. 3. The manner and species of the creation of the creatures ; also their material exzs¢ence, ard the character and use of the races and species ; and whatever is on the same subject. 4. The reason for ther creation, and for ther perfection at last. 5. About the adversity, injury, and misery of those creatures, and their secret (nthénd) resources and means of attacking and annihilating them; with the preservation ov disablement (apfé4rtnidand) of the creatures thereby! 6. Of righteousness the excellence is perfect excellence.
35. About the adversity, injury, and misery of those creatures, and their secret (nthénd) resources and means of attacking and annihilating them; with the preservation ov disablement (apfé4rtnidand) of the creatures thereby! 6. Of righteousness the excellence is perfect excellence. according to B, P. Riv.; but it is the fifth Nask in other Rivayats. D&md4d means ‘the creatures produced,’ and it is called Dv4zdah-h&mast (or humAst) in the Rivdyats, which also state that it contained thirty-two kardah, or subdivisions. No further particulars of this and the subsequent Nasks are given by the Dinkard, beyond the contents of this eighth Book. ' So far as this brief account of the Damdad goes, it corresponds very well with much of the contents of the Bundahis. ZAd-sparam, in his Selections, IX, 1, 16, also quotes the Damdad as the authority for certain details contained in the Bundahish, which work must therefore be considered as derived from this Nask. It is very probable, however, that the Nask contained much more information than is here hinted, because the author’s usual plan, in these brief summaries, is evidently to confine his remarks to a few of the details near the beginning of each Nask. CHAPTER V, 2-VII, 2. 15 Cuapter VI. 1. On account of the Zand of the NAdar' not reaching us, the Avesta is retained, for teaching, recital, azd ceremony, because z¢ has come unto us with authority. 2. Of righteousness the excellence is perfect excellence. CuaptTer VII. 1. The Pagag?® contains particulars about lawfully slaughtering a sheep, for the ceremonial of fires, waters, and hdly-water, in aid of a seasonfestival* of the Mazda-worshippers; besides this, namely, in what are the skill, and the means for selection, of a man for such work, and the formula (nirang) of the ceremony. 2. And this, namely, from which limb of the sheep species is the 1 Corresponding to the fifth word, ratus, in the Ahunavair, according to B. P. Riv.; but it is the sixth Nask in other Rivayats. Owing to its Zand, or Pahlavi version, having been lost, the author does not undertake to describe its contents; but the Rivdyats state that it consisted of thirty-five gQrat, or compilations, about astronomy and astrology. The traditional name N&dar, or Né&dar, is probably a misreading; as Vakhtar (for Vakhttar), ‘more destined,’ and Vakhtvar, ‘ fate-bringing,’ would be more intelligible readings of the same letters, * Corresponding to the sixth word, ash4d, in the Ahunavair, according to B. P. Riv.; but it is the seventh Nask in other Rivayats. Pagag probably means ‘cooking,’ with reference to the preparations for the sacred feasts; it is called Pagam, Pafam, or Pazfin in the Rivayats, which also state that it contained twentytwo kardah, or subdivisions. ® The six Gahanb4rs or season-festivals are held on the five days ending, respectively, with the 45th, rosth, 180th, 2roth, 2goth, and 365th days of the Parsi year (see Sls. XVIII, 3 n). 16 DINKARD, BOOK VIII.
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.
1I, 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 text is aharayith ¢s4¢th pahlam aité, the Pahl. equivalent of the Av. ashem vohfi vahistem astf, ‘righteousness is the best good,’ the first metrical line of the Ashem-vohf formula, with which it is usual to conclude forms of prayer and religious writings. It is here used to conclude the account of each of the twenty-one Nasks, and twice over at the end of the last one, so that it occurs twenty-two times in this eighth Book. In the ninth Book it concludes the account of each fargard of the three Nasks detailed, and is written twice at the end of the second Nask, and twice at the end of the Book; so that it occurs in three series of 22, 24, and 24 repetitions, respectively, in the ninth Book. As the formula, 12 DINKARD, BOOK VIII. Cwapter III, 1. The Varstm4nsar? contains particulars about the birth of Zarat(st, his attaining the religion’, and whatever is on the same subject®. 2. A notice (num4d@) of the priestliness, discipleship, spiritual lordship, priestly authority, and steadfastness which are in his original more concise words of the Gathas‘. 3. The explanation (zand) of the statements about everything and also the good arrangement (khusradak6) are such as that which ove speaks of thus : —‘/¢ is the Varstmansar which has given forth an exposition upon every¢hzng.’ 4. So that, in the VarstmAnsar, something is said about every¢hing that is mentioned in the Gathas. 5. Of righteousness the excellence is perfect. which is thus repeated, consists of four words, it is capable of 1X2%X 3X4 = 24 permutations in the order of its words; and it appears as if the author intended that each of the four series of repetitions of the formula, contained in the two Books, should give all these permutations successively; and, with the exception of a few deviations (chiefly in the first two series, and probably due to the errors of copyists), he has maintained this fanciful peculiarity throughout. The English translations of the formula have been varied, so as to preserve this peculiarity to some extent, but it has not been found possible to differentiate the whole of the twentyfour permutations. 1 Corresponding to the second word, ah, in the Ahunavair, according to B. P. Riv.; but it is the third Nask in other Rivayats. Varstm4nsar means ‘used as spells, or employed as liturgy,’ and is often corrupted into Vahist-m4nthrah in the Rivayats. For a detailed account of the contents of each of its twenty-three fargards see Bk. IX, Chaps. XXIV-XLVI. 3 See Bk. IX, Chap. XXIV. 5 This final phrase is often used for unspecified details, and may be considered as equivalent to ef caefera. * See Bk. IX, Chap. XXV. CHAPTER III, I-V, I. 13 Cuapter IV.
2IX, Chaps. XXIV-XLVI. 3 See Bk. IX, Chap. XXIV. 5 This final phrase is often used for unspecified details, and may be considered as equivalent to ef caefera. * See Bk. IX, Chap. XXV. CHAPTER III, I-V, I. 13 Cuapter IV. 1. The Bak6! contazns particulars about the division of the recital of the first saying of revelation? the first creature® zz that saying, the first occurrence of it, the adaptation of the creature, and the greatness of that saying which is incorporating the creature, owing thereto; also, especially, the intermingling of thought (mé@)‘ with it. 2. Very comprehensive knowledge about everything, each separately its own offspring, and many an appendage as much connected with it as that which is said concerning the Bakd’, that ‘the Baké of the community (dahmAn) is heard where it is spoken for the community,’ that is, whoever shall do this good work, for him this good work wz// be done. 3. Righteousness is perfect excellence. CHAPTER V. 1, Amid the Damd4d‘* are particulars about the Maintenance of action and the production of the ' Corresponding to the third word, vairy6, in the Ahunavair, according to B. P. Riv.; but it is the fourth Nask in other Rivayats. Bak means ‘subdivision, or apportionment,’ and is written Bagh, or Bagh-ast, in the Rivdyats. For a detailed account of the contents of each of its twenty-two fargards see Bk. IX, Chaps. XLVU-LXVIII. * The Ahunavair (see Chap. II, 2 and Bk. IX, Chap. XLVII, 3). > The AhA, or ‘spiritual lord,’ who is the first creature mentioned in the Ahunavair (see Bk. IX, Chap. XLVII, 4). ‘ Av. maiti, Paz. mit in Bk. IX, Chap. XLVII, 5; the Av. manas of Yas. XIX, 29 (Sp.). ® This section is an extreme condensation of the contents of Bk. IX, Chaps. XLVIII-LXVIII. * Corresponding to the fourth word, ath4, in the Ahunavair, 14 DiNKARD, BOOK VIII. beneficial creatures. 2. First, as to the spiritual existence, and how much azd how is the maintenance in the spiritual exzs¢ence ; and the production of the worldly extstence therefrom, qualified and constructed for descending (fit6d@an6) into the combat with the destroyer, and accomplishing the associated necessity for the end and circumvention (garang) of destructiveness. 3. The manner and species of the creation of the creatures ; also their material exzs¢ence, ard the character and use of the races and species ; and whatever is on the same subject. 4. The reason for ther creation, and for ther perfection at last. 5. About the adversity, injury, and misery of those creatures, and their secret (nthénd) resources and means of attacking and annihilating them; with the preservation ov disablement (apfé4rtnidand) of the creatures thereby! 6. Of righteousness the excellence is perfect excellence.
35. About the adversity, injury, and misery of those creatures, and their secret (nthénd) resources and means of attacking and annihilating them; with the preservation ov disablement (apfé4rtnidand) of the creatures thereby! 6. Of righteousness the excellence is perfect excellence. according to B, P. Riv.; but it is the fifth Nask in other Rivayats. D&md4d means ‘the creatures produced,’ and it is called Dv4zdah-h&mast (or humAst) in the Rivdyats, which also state that it contained thirty-two kardah, or subdivisions. No further particulars of this and the subsequent Nasks are given by the Dinkard, beyond the contents of this eighth Book. ' So far as this brief account of the Damdad goes, it corresponds very well with much of the contents of the Bundahis. ZAd-sparam, in his Selections, IX, 1, 16, also quotes the Damdad as the authority for certain details contained in the Bundahish, which work must therefore be considered as derived from this Nask. It is very probable, however, that the Nask contained much more information than is here hinted, because the author’s usual plan, in these brief summaries, is evidently to confine his remarks to a few of the details near the beginning of each Nask. CHAPTER V, 2-VII, 2. 15 Cuapter VI. 1. On account of the Zand of the NAdar' not reaching us, the Avesta is retained, for teaching, recital, azd ceremony, because z¢ has come unto us with authority. 2. Of righteousness the excellence is perfect excellence. CuaptTer VII. 1. The Pagag?® contains particulars about lawfully slaughtering a sheep, for the ceremonial of fires, waters, and hdly-water, in aid of a seasonfestival* of the Mazda-worshippers; besides this, namely, in what are the skill, and the means for selection, of a man for such work, and the formula (nirang) of the ceremony. 2. And this, namely, from which limb of the sheep species is the 1 Corresponding to the fifth word, ratus, in the Ahunavair, according to B. P. Riv.; but it is the sixth Nask in other Rivayats. Owing to its Zand, or Pahlavi version, having been lost, the author does not undertake to describe its contents; but the Rivdyats state that it consisted of thirty-five gQrat, or compilations, about astronomy and astrology. The traditional name N&dar, or Né&dar, is probably a misreading; as Vakhtar (for Vakhttar), ‘more destined,’ and Vakhtvar, ‘ fate-bringing,’ would be more intelligible readings of the same letters, * Corresponding to the sixth word, ash4d, in the Ahunavair, according to B. P. Riv.; but it is the seventh Nask in other Rivayats. Pagag probably means ‘cooking,’ with reference to the preparations for the sacred feasts; it is called Pagam, Pafam, or Pazfin in the Rivayats, which also state that it contained twentytwo kardah, or subdivisions. ® The six Gahanb4rs or season-festivals are held on the five days ending, respectively, with the 45th, rosth, 180th, 2roth, 2goth, and 365th days of the Parsi year (see Sls. XVIII, 3 n). 16 DINKARD, BOOK VIII.
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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