Fetching
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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1C2 20 DINKARD, BOOK VIII. enforced. 2. The reason of the worthiness and superexcellence in a sacerdotal leader, and his possession of a portion of the other authority (patth) of a ruler also; that is, how worthiness is to be distinguished from unworthiness, and superexcellence from unworthiness, in him, namely, in the priestly chieftainship (radth) of Khvaniras' and the other regions, each separately, the first which stood aloof from the Mazda-worshippers. 3. About the demonstration avd notification of the sitting together of the archangels, the ritual and appliances in the ceremonial of the sacred beings, the position and business of the Zétis and RAaspts? in a ceremonial, and also all the business of the leaders in their duty, each separately and originally’. 4. The greatness of the helpfulness (vigtd4rdahisnth) in good works, the kinds of helpfulness, and the proximity of Afharmazd to the thoughts, words, and deeds of the embodied existence. 5. The excellence of righteousness is perfect. CuaptTer IX. 1. The Baris‘ contains particulars about the invigorating power, truth, azd generosity of the many 1 Av, Hvaniratha, the central region of the earth, containing the countries best known to the Iranians, around which the other six smaller regions were supposed to be arranged. 7 See Chap. VII, 5. 5 Or ‘fundamentally’ (va/ bain). * Corresponding to the eighth word, ha#4, in the Ahunavair, according to B. P. Riv.; but it is the ninth Nask in other Rivayats. Baris, or Baris, means ‘splendid, sublime;’ and the Rivdyats state that it contained originally sixty kardah, or subdivisions, of which only twelve were recovered after the time of Alexander. CHAPTER VIII, 2-1x, 8. 21 capabilities of instinctive avd acquired wisdom. 2. And also the ill-advisedness of falsity, stinginess?, and ignorance; and the many defects which are fraternizing wztk the opponent of capabilities. 3. The blessing and cursing, the good will and ill-will of the good ritual and evil ritual, the good statements and evil statements of VohQiman, Spendaymad, Srésh, Aharisvang’, and many other sacred beings, and of evil thought, lust, wrath, unrighteousness?, and many other demons; and whatever is on the same subject. 4. The destiny, nature, desire, religion, habit, learning, business, and diligence of the period, and whatever is on the same subject, as regards sovereignty, government, priestly authority, justice, and mediation. 5. The union, peace, and promise-keeping, and whatever is on the same subject. 6. The law and custom, good works and sin, good repute and evil repute, righteousness and wickedness, and whatever is on the same subject. 7. The modesty and pomp, glory and penance (sréshtkth)‘, and whatever is on the same subject. 8. The connec- 1 Pfs, the demon of misers in Bd. XXVIII, 28. ® These four angels are personifications of Av. vohf mané, ‘good thought,’ spezta A4rmaitis, ‘bountiful devotion,’ sraoshé, ‘the obedient one,’ and ashis vanguhi, ‘good rectitude.’
28. The connec- 1 Pfs, the demon of misers in Bd. XXVIII, 28. ® These four angels are personifications of Av. vohf mané, ‘good thought,’ spezta A4rmaitis, ‘bountiful devotion,’ sraoshé, ‘the obedient one,’ and ashis vanguhi, ‘good rectitude.’ ® These four demoniacal propensities are here mentioned as the opponents of the foregoing four angels. Akémané and Aeshm, the first and third, are the recognised opponents of Vohfman and Srésh, respectively (see Bd. XXX, 29). Varend, the second, is considered a demon (see Bd. XXVIII, 25), and is mentioned in the Dinkard, book VI, as opposing the angel Ard or Aharisvang (see Dd. XCIV, 2); here he evidently opposes another female angel, Spendarmad, while Aharisvang or Ashi is opposed by her simple negation, Andhar. ‘ Av. sraoshya, see Pahl. Vend. XIII, 9. 22 DINKARD, BOOK VIII. tion through ownership, subordination, service, and religion, and whatever is on the same subject. 9. The suitability and unsuitability, friendship and enmity, and whatever is on the same subject. ro. The handsomeness and ugliness, youth and decrepitude, opulence and destitution, happiness and misery, and whatever is on the same subject. 11. The strength in races and species of things, and whatever is on the same subject. 12. The learning, solving of questions, complete virtue, and whatever is on the same subject. 13. The hunger' and thirst, and their remedy, avd whatever is on the same subject. 14. The delirium and death, and they expediency, and whatever is on the same subject. 15. The primitive state and tendency of things, precedence and sequence, and whatever is on the same subject. 16. The acceptableness avd unacceptableness, gratification and afflictiveness?, and whatever is on the same subject. 17. The mightiness (takikth), loquacity, sociality, and whatever is on the same subject. 18. The understanding amd mind; the body and soul; the heaven, hell, azd future existence; and whatever is on the same subject. 19. The omniscience of the creator Afhaymazd, and all goodness of like motive, the life and glory of a righteous man, and whatever is on the same subject®. 20. And many other arrangements of the creator, through propagation of statements, preparation of sovereignty, maintenance of the body, and preserva- ' Supposing that sQk6 stands for sfid. ® Reading béshinfd4rth which is more probable than the béshd@stnfd4rth, ‘curativeness,’ of the MS, * All the details in §§ 5-19 are to be read in connection with ‘the period’ mentioned in § 4. CHAPTER IX, 9—XI, I. 23 tion of the soul; a statement adapted to that which one mentions thus: ‘Truly-spoken statements are the Baris, Kaskisréb6, and VistAsp-sast6.’ 21. The excellence of righteousness is perfect. CHAPTER X.
3CHAPTER IX, 9—XI, I. 23 tion of the soul; a statement adapted to that which one mentions thus: ‘Truly-spoken statements are the Baris, Kaskisréb6, and VistAsp-sast6.’ 21. The excellence of righteousness is perfect. CHAPTER X. 1. The Kaskisr6b6! conéazns particulars about the explanation of the ceremonial and ritual of the sacred beings, through what avzses zts conversion znto demon-worship, aad information as ¢o cleanness and uncleanness. 2. The preparations and precautions for the Yasts?; the tokens and signs of the overflowing and evil owing to the demons at various times, and the cause of their exhaustion azd the final victory of the sacred beings. 3. Then the exalting chants of every kind, which Adharmazd taught to Zarattst, are called the teaching (sAstd) of the spirits. 4. Excellence ¢hat zs perfect is righteousness. CuartTer XI. 1. The VistAsp-sAsté® is about particulars of 1 Corresponding to the ninth word, vangheus, in the Ahunavair, according to B. P. Riv.; but it is the tenth Nask in other Rivayats. Kaskisr6b6 may perhaps mean ‘with happy, or comfortable, statements,’ and is corrupted into Kassr6b, Kaskasirah, or Kaskanfz, in the Rivdyats, which also state that it contained originally sixty kardah, or subdivisions, of which only fifteen were recovered after the time of Alexander. * The minor ceremonies, ’ Corresponding to the tenth word, dazd4, in the Ahunavair, according to B. P. Riv.; but it is the eleventh Nask in other Riv4- 24 D{NKARD, BOOK VIII. every kind velateng to Kat-Vistésp!; the temper, character, demeanour, knowledge, learning, and law for sovereignty; the government of the creatures, and the advancement of the will of the sacred beings requisite for it. 2. The creator AXhaymazd sends the archangels ? on to Kai-Vistasp as evidence about Adhaymazd, and a reminder of Spitam4n Zaratdst, of the pure goodness of the Mazda-worshipping religion, and of the command for the ruler Vist4sp, as to z¢s triumph, on accepting the religion from Zaratist. 3. The visible coming of the archangels to the metropolis, and, secondly, ¢hezy domestication (handémAnth) at the residence of Vistésp and his companions; the envoys’ explanation of Afhaymaza’s message to VistAsp, and the accepting of the Mazda-worshipping religion dy the obedient king VistAsp. 4. The outpouring (sartntdand) of Argdsp the Khyén, by the demon of wrath, for war with Vistasp
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.
1C2 20 DINKARD, BOOK VIII. enforced. 2. The reason of the worthiness and superexcellence in a sacerdotal leader, and his possession of a portion of the other authority (patth) of a ruler also; that is, how worthiness is to be distinguished from unworthiness, and superexcellence from unworthiness, in him, namely, in the priestly chieftainship (radth) of Khvaniras' and the other regions, each separately, the first which stood aloof from the Mazda-worshippers. 3. About the demonstration avd notification of the sitting together of the archangels, the ritual and appliances in the ceremonial of the sacred beings, the position and business of the Zétis and RAaspts? in a ceremonial, and also all the business of the leaders in their duty, each separately and originally’. 4. The greatness of the helpfulness (vigtd4rdahisnth) in good works, the kinds of helpfulness, and the proximity of Afharmazd to the thoughts, words, and deeds of the embodied existence. 5. The excellence of righteousness is perfect. CuaptTer IX. 1. The Baris‘ contains particulars about the invigorating power, truth, azd generosity of the many 1 Av, Hvaniratha, the central region of the earth, containing the countries best known to the Iranians, around which the other six smaller regions were supposed to be arranged. 7 See Chap. VII, 5. 5 Or ‘fundamentally’ (va/ bain). * Corresponding to the eighth word, ha#4, in the Ahunavair, according to B. P. Riv.; but it is the ninth Nask in other Rivayats. Baris, or Baris, means ‘splendid, sublime;’ and the Rivdyats state that it contained originally sixty kardah, or subdivisions, of which only twelve were recovered after the time of Alexander. CHAPTER VIII, 2-1x, 8. 21 capabilities of instinctive avd acquired wisdom. 2. And also the ill-advisedness of falsity, stinginess?, and ignorance; and the many defects which are fraternizing wztk the opponent of capabilities. 3. The blessing and cursing, the good will and ill-will of the good ritual and evil ritual, the good statements and evil statements of VohQiman, Spendaymad, Srésh, Aharisvang’, and many other sacred beings, and of evil thought, lust, wrath, unrighteousness?, and many other demons; and whatever is on the same subject. 4. The destiny, nature, desire, religion, habit, learning, business, and diligence of the period, and whatever is on the same subject, as regards sovereignty, government, priestly authority, justice, and mediation. 5. The union, peace, and promise-keeping, and whatever is on the same subject. 6. The law and custom, good works and sin, good repute and evil repute, righteousness and wickedness, and whatever is on the same subject. 7. The modesty and pomp, glory and penance (sréshtkth)‘, and whatever is on the same subject. 8. The connec- 1 Pfs, the demon of misers in Bd. XXVIII, 28. ® These four angels are personifications of Av. vohf mané, ‘good thought,’ spezta A4rmaitis, ‘bountiful devotion,’ sraoshé, ‘the obedient one,’ and ashis vanguhi, ‘good rectitude.’
28. The connec- 1 Pfs, the demon of misers in Bd. XXVIII, 28. ® These four angels are personifications of Av. vohf mané, ‘good thought,’ spezta A4rmaitis, ‘bountiful devotion,’ sraoshé, ‘the obedient one,’ and ashis vanguhi, ‘good rectitude.’ ® These four demoniacal propensities are here mentioned as the opponents of the foregoing four angels. Akémané and Aeshm, the first and third, are the recognised opponents of Vohfman and Srésh, respectively (see Bd. XXX, 29). Varend, the second, is considered a demon (see Bd. XXVIII, 25), and is mentioned in the Dinkard, book VI, as opposing the angel Ard or Aharisvang (see Dd. XCIV, 2); here he evidently opposes another female angel, Spendarmad, while Aharisvang or Ashi is opposed by her simple negation, Andhar. ‘ Av. sraoshya, see Pahl. Vend. XIII, 9. 22 DINKARD, BOOK VIII. tion through ownership, subordination, service, and religion, and whatever is on the same subject. 9. The suitability and unsuitability, friendship and enmity, and whatever is on the same subject. ro. The handsomeness and ugliness, youth and decrepitude, opulence and destitution, happiness and misery, and whatever is on the same subject. 11. The strength in races and species of things, and whatever is on the same subject. 12. The learning, solving of questions, complete virtue, and whatever is on the same subject. 13. The hunger' and thirst, and their remedy, avd whatever is on the same subject. 14. The delirium and death, and they expediency, and whatever is on the same subject. 15. The primitive state and tendency of things, precedence and sequence, and whatever is on the same subject. 16. The acceptableness avd unacceptableness, gratification and afflictiveness?, and whatever is on the same subject. 17. The mightiness (takikth), loquacity, sociality, and whatever is on the same subject. 18. The understanding amd mind; the body and soul; the heaven, hell, azd future existence; and whatever is on the same subject. 19. The omniscience of the creator Afhaymazd, and all goodness of like motive, the life and glory of a righteous man, and whatever is on the same subject®. 20. And many other arrangements of the creator, through propagation of statements, preparation of sovereignty, maintenance of the body, and preserva- ' Supposing that sQk6 stands for sfid. ® Reading béshinfd4rth which is more probable than the béshd@stnfd4rth, ‘curativeness,’ of the MS, * All the details in §§ 5-19 are to be read in connection with ‘the period’ mentioned in § 4. CHAPTER IX, 9—XI, I. 23 tion of the soul; a statement adapted to that which one mentions thus: ‘Truly-spoken statements are the Baris, Kaskisréb6, and VistAsp-sast6.’ 21. The excellence of righteousness is perfect. CHAPTER X.
3CHAPTER IX, 9—XI, I. 23 tion of the soul; a statement adapted to that which one mentions thus: ‘Truly-spoken statements are the Baris, Kaskisréb6, and VistAsp-sast6.’ 21. The excellence of righteousness is perfect. CHAPTER X. 1. The Kaskisr6b6! conéazns particulars about the explanation of the ceremonial and ritual of the sacred beings, through what avzses zts conversion znto demon-worship, aad information as ¢o cleanness and uncleanness. 2. The preparations and precautions for the Yasts?; the tokens and signs of the overflowing and evil owing to the demons at various times, and the cause of their exhaustion azd the final victory of the sacred beings. 3. Then the exalting chants of every kind, which Adharmazd taught to Zarattst, are called the teaching (sAstd) of the spirits. 4. Excellence ¢hat zs perfect is righteousness. CuartTer XI. 1. The VistAsp-sAsté® is about particulars of 1 Corresponding to the ninth word, vangheus, in the Ahunavair, according to B. P. Riv.; but it is the tenth Nask in other Rivayats. Kaskisr6b6 may perhaps mean ‘with happy, or comfortable, statements,’ and is corrupted into Kassr6b, Kaskasirah, or Kaskanfz, in the Rivdyats, which also state that it contained originally sixty kardah, or subdivisions, of which only fifteen were recovered after the time of Alexander. * The minor ceremonies, ’ Corresponding to the tenth word, dazd4, in the Ahunavair, according to B. P. Riv.; but it is the eleventh Nask in other Riv4- 24 D{NKARD, BOOK VIII. every kind velateng to Kat-Vistésp!; the temper, character, demeanour, knowledge, learning, and law for sovereignty; the government of the creatures, and the advancement of the will of the sacred beings requisite for it. 2. The creator AXhaymazd sends the archangels ? on to Kai-Vistasp as evidence about Adhaymazd, and a reminder of Spitam4n Zaratdst, of the pure goodness of the Mazda-worshipping religion, and of the command for the ruler Vist4sp, as to z¢s triumph, on accepting the religion from Zaratist. 3. The visible coming of the archangels to the metropolis, and, secondly, ¢hezy domestication (handémAnth) at the residence of Vistésp and his companions; the envoys’ explanation of Afhaymaza’s message to VistAsp, and the accepting of the Mazda-worshipping religion dy the obedient king VistAsp. 4. The outpouring (sartntdand) of Argdsp the Khyén, by the demon of wrath, for war with Vistasp
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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