Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1IX, Chap. XV; Bd. XXXI, 14, 26, 27); though placed by Firdaust as a king Garsh4sp preceding Kai-Qubéd. 7 As appears from Bd. XXXI, 25. * The son of K4t-Us, who did not become king. CHAPTER XIII, 9-18. 29 Khvantras. 15. And a special report of many particulars of the races of Irdn, Toran, azd Salmén}, even unto the ruler Kai-Léharfsp* and the monarch Kat-Vistésp*. 16. The prophet (vakhshvar) of the Mazda-worshipping religion, Zaratdst the Spitam4n, and the progress of time from the beginning of the reign of Fréddn till the coming of Zaratdst to conference wth A tharmazd +. 17. And many races and statements, onwards from that “me, are enumerated in the same Nask as having existed, and are characterized by it for existence, such as the Sasanians—whom it reckons as the well-created—and their sovereignty. 18. Inthe race of MAnds#ihar, Nédar®, Yésk6 Fry4nd*, and 1 The people of the Airya, Tfirya, and Sairima provinces, mentioned in Yt. XIII, 143. 2 Fifth in descent from Kavi-Kav4d, and third cousin once removed of his predecessor Kaf-Khfsrét (see Bd. XXXI, 25, 28). 5 Son of Kaf-Léharasp (see Bd. XXXI, 29). * The historical legends contained in the Avesta end with the sons of king Vistésp, and other contemporaries of Zarat(st; not a word being said of any succeeding monarch. Similarly, Bd. XXXI and this historical Nask fail to carry on the details of the royal line beyond Vistisp; ignoring the Achzemenians, Alexander, and the AskAnians, they leap over an evident gap in history (very insufficiently bridged in the more modern chapter, Bd. XXXIV) to the Sasanians. This gap, between Avesta legends and the later undoubted Persian history, is a very weak point in the continuity of the two periods. And as the mode of bridging over this gap in Bd. XXXIV occurs in a chapter ‘on the computation of years of the Arabs’ (see S.B.E. vol. v, p. xxxvii) it must be considered as more of an Arab than a Persian contribution to history. * Av. Naotara; ason of MAn@séihar (see Bd. XXXI, 13, 23, XXXIII, 5). * Doubtful; if the second name be a patronymic, the combination suggests the Y6ist6 y6 Fryananam of Yt. V, 81, XIII, 120, regarding whom the tale of Yést-t Fryand is told. No son of 30 DINKARD, BOOK VIII, Naman, son of Spend-shéd@', is zxcluded the father of Avarethrabau?, Attv-pad son of Maraspend ; and z¢s existence, even then, remains for the future. 19. Also about the many qualities of capability and glory of the selfsame sovereignty, which are promoting the renovation of the universe destined for the races; and z¢s fortune ad splendour which are shed upon the race, and are not severed from it till the renovation’, 20. About the original knowledge of the professions, care, and industry of the period; the great acquaintance of mankind with the putting aside of injury from the adversary, the preservation of the body, avd the deliverance of the soul; the govern- Nédar with a corresponding name is known, so that we are not dealing with a complete pedigree.
2* Probably intended for Spend-dad, and we should perhaps read ‘Vohfimané, son of Spend-dad,’ whose reign is celebrated as the silver age in Byt. II, 17 (see also Bd. XXXI, 29, XXXIV, 8). * This name, or surname, is given in Pazand, and is also to be found in Yt. XIII, 106, as follows: ‘we reverence the guardian spirit of the righteous Avarethrabau, son of Rastare-vaghané.’ If the latter epithet were a surname of Atfir-p4d, the famous prime minister of Shahpfhar II, as the text intimates, we must conclude that the former epithet was a surname of his only son, Zarat(st, mentioned in his Pandnémak. These surnames, and others of their time, might have been easily interpolated in the long list of uncouth names included in the Fravardin Yast, when the Avesta books were revised during the reign of Shahpfhar II, and the Nasks were ‘reckoned,’ as stated in the fourth book of the Dinkard (see Haug’s Essay on Pahlavi, pp. 146, 152). 5 §§ 17-19 refer to text which must have been written either in the time of Shahp(thar II, or at some later period during Sasanian rule. Whereas §§ 1-16 are descriptive of an older record which, though consistent with the extant Avesta texts, could not have been compiled from them alone. And § 20 describes text that might have been written at any time. CHAPTER XIII, I9-XIV, 3. 31 ment necessary for the world, even before the coming of Zaratdst by order of the creator; the bringing of the word! from the sacred beings, and all occurrences to the leaders of religion at various times; and whatever is on the same subjects. 21, Perfect righteousness is excellence. CHAPTER XIV, 1. The Spend? contains particulars about the origin and combination of the material exzs¢ence, guardian spirit, avd soul (nisman) of Zaratist ; how the creation of each one occurred in the spiritual existence, and in what mode z¢ was produced for the worldly existence; how their connection with the parents arose, the coming of the parents together, the combination in the mother, and the birth from the mother; azd whatever is on the same subject. 2. Also about the arrival of both spirits, the good one for developing, and the evil oe for destroying ; the victory of the good spirit, and the rearing of Zaratist. 3. His attainment on maturity, at thirty years of age, to a conference wth Atdharymazd; and the 1 Reading vakhsh in the same Avesta sense as in vakhshvar, ‘a prophet ;’ it may, however, mean ‘gain, fortune, gifts.’ A similarly-written word, v4y4, ‘air, breath,’ is used in Sg. XIII, 7 to translate the ‘Spirit’ of God in Gen. i. 2. * Corresponding to the thirteenth word, angheus, in the Ahunavair, according to B. P. Riv.; and it is the thirteenth Nask in all Rivayats. Spend means ‘beneficent, or bounteous,’ and is written Sfend, or Spentah, in the Rivayats, which also state that it contained sixty kardah, or subdivisions. 32 D{iNKARD, BOOK VIII.
3P. Riv.; and it is the thirteenth Nask in all Rivayats. Spend means ‘beneficent, or bounteous,’ and is written Sfend, or Spentah, in the Rivayats, which also state that it contained sixty kardah, or subdivisions. 32 D{iNKARD, BOOK VIII. occurrence of seven conferences in ten years. 4. Many marvels, owing to him, are published therein, just as there are some which, collected and selected, are noticed by the Dinkard manuscript }. 5. J seven sections (burind), such as are called Spend, are the seven enquiries, zz each instance a single enquiry; ad the bestowal of the other Nasks, in these seven enquiries, was through speaking out in each one of the places of conference. 6. About the various enquiries, the period of the sitting axd rising 0” each occasion, the nature of the sitting of the archangels, the coming forward of Zaratist to that domestic conclave (handémA4nth), his position im that place, what there was to say to him, and what ¢here was to exhibit to him. 7. The conferring of the wisdom of omniscience upon Zaratdst, and what was seen dy Zaratist of the past and future, amd the perpetual amount of duration therein, through that wisdom* 8. The existence of that wisdom, avd what that is which, after having subsisted in it, is again well recognised ; such as, owing to it, are the highest and best of places, heaven and the various grades of position and reward of the righteous, according to their worthiness through the practice of good works; the most downward and worst of places, hell and the place of punishment of the wicked, according to their sin; and, between the two, the place of the ever-stationary, those having equal good works and 1 In its seventh book which contains a full account of the birth and much of the life of Zaratfst, with a narrative of future events, all derived, no doubt, from the Spend Nask. Particulars connected with his birth will also be found in Bk. IX, Chap. XXIV. ® See Byt. II, 5-9. CHAPTER XIV, 4-12. 33 sin; the Kinvad bridge’, at which is the account as to good works and sin; and the future existence, in which is the consummation of every one, righteous and wicked, and the preservation of all good creations from every evil occurs. 9. Information also as ¢o many other things which are marvellous, and as fo a summary of the statements of these seven enquiries, which is derived from knowledge of every kind. 10. Likewise, about the communication of Zaratdst’s knowledge of the Mazda-worshipping religion to the world, his attracting mankind to the religion, avd the ages, after Zaratdst, until the renovation of the universe. 11. And about the nature of the advancement of the people of the period, the separation of centuries and millenniums, avd the signs, wonders, and perplexity which are manifested in the world at the end of each millennium in the world.
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.
1IX, Chap. XV; Bd. XXXI, 14, 26, 27); though placed by Firdaust as a king Garsh4sp preceding Kai-Qubéd. 7 As appears from Bd. XXXI, 25. * The son of K4t-Us, who did not become king. CHAPTER XIII, 9-18. 29 Khvantras. 15. And a special report of many particulars of the races of Irdn, Toran, azd Salmén}, even unto the ruler Kai-Léharfsp* and the monarch Kat-Vistésp*. 16. The prophet (vakhshvar) of the Mazda-worshipping religion, Zaratdst the Spitam4n, and the progress of time from the beginning of the reign of Fréddn till the coming of Zaratdst to conference wth A tharmazd +. 17. And many races and statements, onwards from that “me, are enumerated in the same Nask as having existed, and are characterized by it for existence, such as the Sasanians—whom it reckons as the well-created—and their sovereignty. 18. Inthe race of MAnds#ihar, Nédar®, Yésk6 Fry4nd*, and 1 The people of the Airya, Tfirya, and Sairima provinces, mentioned in Yt. XIII, 143. 2 Fifth in descent from Kavi-Kav4d, and third cousin once removed of his predecessor Kaf-Khfsrét (see Bd. XXXI, 25, 28). 5 Son of Kaf-Léharasp (see Bd. XXXI, 29). * The historical legends contained in the Avesta end with the sons of king Vistésp, and other contemporaries of Zarat(st; not a word being said of any succeeding monarch. Similarly, Bd. XXXI and this historical Nask fail to carry on the details of the royal line beyond Vistisp; ignoring the Achzemenians, Alexander, and the AskAnians, they leap over an evident gap in history (very insufficiently bridged in the more modern chapter, Bd. XXXIV) to the Sasanians. This gap, between Avesta legends and the later undoubted Persian history, is a very weak point in the continuity of the two periods. And as the mode of bridging over this gap in Bd. XXXIV occurs in a chapter ‘on the computation of years of the Arabs’ (see S.B.E. vol. v, p. xxxvii) it must be considered as more of an Arab than a Persian contribution to history. * Av. Naotara; ason of MAn@séihar (see Bd. XXXI, 13, 23, XXXIII, 5). * Doubtful; if the second name be a patronymic, the combination suggests the Y6ist6 y6 Fryananam of Yt. V, 81, XIII, 120, regarding whom the tale of Yést-t Fryand is told. No son of 30 DINKARD, BOOK VIII, Naman, son of Spend-shéd@', is zxcluded the father of Avarethrabau?, Attv-pad son of Maraspend ; and z¢s existence, even then, remains for the future. 19. Also about the many qualities of capability and glory of the selfsame sovereignty, which are promoting the renovation of the universe destined for the races; and z¢s fortune ad splendour which are shed upon the race, and are not severed from it till the renovation’, 20. About the original knowledge of the professions, care, and industry of the period; the great acquaintance of mankind with the putting aside of injury from the adversary, the preservation of the body, avd the deliverance of the soul; the govern- Nédar with a corresponding name is known, so that we are not dealing with a complete pedigree.
2* Probably intended for Spend-dad, and we should perhaps read ‘Vohfimané, son of Spend-dad,’ whose reign is celebrated as the silver age in Byt. II, 17 (see also Bd. XXXI, 29, XXXIV, 8). * This name, or surname, is given in Pazand, and is also to be found in Yt. XIII, 106, as follows: ‘we reverence the guardian spirit of the righteous Avarethrabau, son of Rastare-vaghané.’ If the latter epithet were a surname of Atfir-p4d, the famous prime minister of Shahpfhar II, as the text intimates, we must conclude that the former epithet was a surname of his only son, Zarat(st, mentioned in his Pandnémak. These surnames, and others of their time, might have been easily interpolated in the long list of uncouth names included in the Fravardin Yast, when the Avesta books were revised during the reign of Shahpfhar II, and the Nasks were ‘reckoned,’ as stated in the fourth book of the Dinkard (see Haug’s Essay on Pahlavi, pp. 146, 152). 5 §§ 17-19 refer to text which must have been written either in the time of Shahp(thar II, or at some later period during Sasanian rule. Whereas §§ 1-16 are descriptive of an older record which, though consistent with the extant Avesta texts, could not have been compiled from them alone. And § 20 describes text that might have been written at any time. CHAPTER XIII, I9-XIV, 3. 31 ment necessary for the world, even before the coming of Zaratdst by order of the creator; the bringing of the word! from the sacred beings, and all occurrences to the leaders of religion at various times; and whatever is on the same subjects. 21, Perfect righteousness is excellence. CHAPTER XIV, 1. The Spend? contains particulars about the origin and combination of the material exzs¢ence, guardian spirit, avd soul (nisman) of Zaratist ; how the creation of each one occurred in the spiritual existence, and in what mode z¢ was produced for the worldly existence; how their connection with the parents arose, the coming of the parents together, the combination in the mother, and the birth from the mother; azd whatever is on the same subject. 2. Also about the arrival of both spirits, the good one for developing, and the evil oe for destroying ; the victory of the good spirit, and the rearing of Zaratist. 3. His attainment on maturity, at thirty years of age, to a conference wth Atdharymazd; and the 1 Reading vakhsh in the same Avesta sense as in vakhshvar, ‘a prophet ;’ it may, however, mean ‘gain, fortune, gifts.’ A similarly-written word, v4y4, ‘air, breath,’ is used in Sg. XIII, 7 to translate the ‘Spirit’ of God in Gen. i. 2. * Corresponding to the thirteenth word, angheus, in the Ahunavair, according to B. P. Riv.; and it is the thirteenth Nask in all Rivayats. Spend means ‘beneficent, or bounteous,’ and is written Sfend, or Spentah, in the Rivayats, which also state that it contained sixty kardah, or subdivisions. 32 D{iNKARD, BOOK VIII.
3P. Riv.; and it is the thirteenth Nask in all Rivayats. Spend means ‘beneficent, or bounteous,’ and is written Sfend, or Spentah, in the Rivayats, which also state that it contained sixty kardah, or subdivisions. 32 D{iNKARD, BOOK VIII. occurrence of seven conferences in ten years. 4. Many marvels, owing to him, are published therein, just as there are some which, collected and selected, are noticed by the Dinkard manuscript }. 5. J seven sections (burind), such as are called Spend, are the seven enquiries, zz each instance a single enquiry; ad the bestowal of the other Nasks, in these seven enquiries, was through speaking out in each one of the places of conference. 6. About the various enquiries, the period of the sitting axd rising 0” each occasion, the nature of the sitting of the archangels, the coming forward of Zaratist to that domestic conclave (handémA4nth), his position im that place, what there was to say to him, and what ¢here was to exhibit to him. 7. The conferring of the wisdom of omniscience upon Zaratdst, and what was seen dy Zaratist of the past and future, amd the perpetual amount of duration therein, through that wisdom* 8. The existence of that wisdom, avd what that is which, after having subsisted in it, is again well recognised ; such as, owing to it, are the highest and best of places, heaven and the various grades of position and reward of the righteous, according to their worthiness through the practice of good works; the most downward and worst of places, hell and the place of punishment of the wicked, according to their sin; and, between the two, the place of the ever-stationary, those having equal good works and 1 In its seventh book which contains a full account of the birth and much of the life of Zaratfst, with a narrative of future events, all derived, no doubt, from the Spend Nask. Particulars connected with his birth will also be found in Bk. IX, Chap. XXIV. ® See Byt. II, 5-9. CHAPTER XIV, 4-12. 33 sin; the Kinvad bridge’, at which is the account as to good works and sin; and the future existence, in which is the consummation of every one, righteous and wicked, and the preservation of all good creations from every evil occurs. 9. Information also as ¢o many other things which are marvellous, and as fo a summary of the statements of these seven enquiries, which is derived from knowledge of every kind. 10. Likewise, about the communication of Zaratdst’s knowledge of the Mazda-worshipping religion to the world, his attracting mankind to the religion, avd the ages, after Zaratdst, until the renovation of the universe. 11. And about the nature of the advancement of the people of the period, the separation of centuries and millenniums, avd the signs, wonders, and perplexity which are manifested in the world at the end of each millennium in the world.
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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