Fetching
One moment.
Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
111. 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. 12. Also as to the birth azd arrival of Adshédar?, son of Zaratist, at the end of the first millennium 3, and a report of him and his time, amd of the many destroyers of the organizers of the period between Zaratdst’s millennium and the coming of Adshédar‘. 1 Av. Ainvaté peretus, the route to the other world (see Bk. IX, Chap. XX, 3). * Commonly written H@shédar, but i: is a corruption of Av. Ukhshyad-ereta. He is the first of the three posthumous sons of Zaratfist, who were expected to restore his religion and make it triumphant by three successive efforts, each preceded by a period of anarchy (see Bd, XXXII, 8, 9, Byt. If], 13, 43-50). * The millennium of ZaratQst, which, according to the chronology of the Bundahis, must have ended during the period A.D. 593-635 (see Byt. III, 11 n). * The occurrence of such an interval between the first millennium and the coming of Afishédar seems inconsistent with the previous (37] D 34 D{INKARD, BOOK VIII. 13. The arrival of Adshédar-m4h !, son of Zaratdst, at the end of the second millennium; information about him and his time, avd the destroyers of the organizers who weve within the millennium of Atshédar. 14. The coming and arrival of Séshans?, son of Zaratist, at the end of the third millennium, the destroyers of the organizers who were within the millennium of Atishédar-m4h, the arrival of Sésh4ns, and information aboué Séshans and his time. 15. Also, as to the renovation of the universe and the future existence, z¢ is declared that they arise in his time. 16. Perfect zs the excellence of righteousness. Cuapter XV. 1. The BakAn-yast® contains particulars, first, about the worship of Afhaymazd, the highest of divinities (bak4n), and, secondly, of the worship of the angels of other invisible and visible worldly existences, out of whom are likewise the names of statement as to his arrival at the end of that millennium, but, from Byt. III, 44, it appears probable that he was expected to come in the 6ooth year of the next millennium (a.p. 1193-1235). 1 Commonly written Hfishédar-m4h, but it is a corruption of Av. Ukhshyad-nemangh. He is the second of the expected posthumous sons (see Byt. III, 52, 53). 2 Av. Saoshy&s; the last of the posthumous sons, who is expected to complete the triumph of the religion, and prepare for the renovation of the universe (see Bd. XXX, 4, 7, 25, 27, Byt. III, 62). ® Corresponding to the fourteenth word, mazd4i, in the Ahunavair, according to B. P. Riv. ; but it is the fifteenth Nask in other Rivayats. Bak4&n-yast means ‘worship of the divinities,’ and is written Bagh4n-yast, or Bay&n-yast, in the Rivayats, which also state that it contained seventeen kardah, or subdivisions, CHAPTER XIV, 13-XVI, 2. 35
2P. Riv. ; but it is the fifteenth Nask in other Rivayats. Bak4&n-yast means ‘worship of the divinities,’ and is written Bagh4n-yast, or Bay&n-yast, in the Rivayats, which also state that it contained seventeen kardah, or subdivisions, CHAPTER XIV, 13-XVI, 2. 35 the days?; adso their glory, power, triumph, and marvellousness. 2. Besides, also, many angels who are invoked by name in their worship, and the attention and obeisance due to them. 3. The worthiness and dispensation of favour for worshippers, and the duty of their many separate recitations unto the angels. 4. The duty of unlimited acquaintance wth knowledge about the possessions amd arrangements of the period, over which the creator Aihaymazd has appointed them, and they remain to cause industry. 5. Perfect is the excellence of righteousness. CuarTer XVI, 1. The beginning of the law is the Nikaddm ? of thirty fargards*. 2. The section Patk4r-radistan (‘ magistrate code’)* is about this, that the ruin and misery (ayéyakth) from the destroyer, for mankind and animals, occurring really apart from the spiritual existence, have arisen through the sinfulness even of 1 Each of the days of the Parsi month being named after some particular angel, or spirit. From this description it appears probable that the Yasts formed a part of this Nask; but, if so, it ought to have contained at least thirty chapters. ? Corresponding to the fifteenth word, khshathrem2é4, in the Ahunavair, according to B. P. Riv. ; but it is the sixteenth Nask in other Rivayats. This name should probably be Vik-a/t-tQm, meaning ‘the most separate concerns,’ as the Nask refers chiefly to public law; but it is called Niydram, or Niyadém, in the Rivayats. 8 The Rivayats say fifty-four kardah, which number may have been obtained by adding the ‘twenty-four particulars,’ mentioned in Chap. XX, 1, to the thirty fargards stated here. * The patk4r-rad, or settler of disputes, appears to have held a position somewhere between an arbitrator and a judge, and which may be approximately defined as that of a magistrate. D2 36 DiNKARD, BOOK VIII. mankind ; and the progress of ruin and misery in the world is owing to unauthorisedly assaulting one another. 3. Advice to mankind about abstaining therefrom, wz¢/ an estimate of an authorised assault, and, again, for a slight assault and no assault. 4. To stand magisterially, even opposed to the unmagisterial, with freedom from hurt and loss to oneself; and to abstain altogether, likewise, from the most innocuous (anakhrdigdnétdim) assault even upon an unmagisterial. person.
34. To stand magisterially, even opposed to the unmagisterial, with freedom from hurt and loss to oneself; and to abstain altogether, likewise, from the most innocuous (anakhrdigdnétdim) assault even upon an unmagisterial. person. 5. Jv all magisterial investigation (patkaér-ra@th) —of which, when the custom that exists is established judicially, the substance is two statements, which are verbal and demonstrable, that subsist in different combinations—¢herve are four species: the verbal and demonstrable, the verbal which is not demonstrable, the demonstrable wzch is not verbal, and that which ts neither verbal nor yet demonstrable. 6. In the arguments (sAm4n) which are allotted as verbal are four species, the dispute having different arguments azd different assertions which are for unmagisterial investigation, for one’s own priestly authority (rad@6), for another good man —three of such being requisite'—and also for other evidence*. 7. And in those which are allotted as demonstrable are six species, and for an unmagisterial person the assertions, like the previous species which are on the same subject, are twelve*. 8. Of 1 Evidently referring to arbitrators with an umpire. * Reading hand gék4yith, but hand is an unusual form. Perhaps ag6kaytfh, ‘want of evidence,’ would be more suitable to the context. 5 So the MS., but ‘four’ would suit the context better, and the two Pahlavi ciphers do not differ much in shape. CHAPTER XVI, 3-II. 37 all unmagisterial proceedings—which, though it be a custom, is to proceed unauthorisedly—the species are five’, which consist in aving demonstrated, getting upon, striking *, Aavimg caused a wound, and having slain. 9. Of those subject to the magistrate (patk4rradé-hém6nd) the twelve species are divided into four sections of three each. 10. One section are the hearing who are seeing, they to whom a dispute which is verbal [is demonstrable ; the hearing who are not seeing, they to whom a dispute which is verbal *] is not demonstrable ; and the seeing who are not hearing, they to whom even a dispute which is demonstrable is not verbal. 11. And with these three, who are in one section, there is magisterial investigation; and the magistrate, unless (bav4 hat) * risk for the body ée certain, is then irresistible ; which is as though it be said ¢#a¢ to restrain by These five grades of unauthorised retribution are analogous to the five grades of personal outrage mentioned in Vend. IV, 17. * Pahl. zatam, ‘a blow, assault, striking,’ is used throughout, instead of zakham (Pers. 2a‘hm), which latter word does not occur in these two books of the Dinkard, except in the form zakhamthastand in Bk. IX, Chap. VIII, 6. The Farhang-i Oim-aévak also uses zat6m in the same sense, in its oldest MSS.; and Dd. V,1has zatam. Darmesteter suggests that zatam and zakham are both traceable to an original zathma, or zathema. 5 The words in brackets are omitted by mistake in the MS.
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.
111. 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. 12. Also as to the birth azd arrival of Adshédar?, son of Zaratist, at the end of the first millennium 3, and a report of him and his time, amd of the many destroyers of the organizers of the period between Zaratdst’s millennium and the coming of Adshédar‘. 1 Av. Ainvaté peretus, the route to the other world (see Bk. IX, Chap. XX, 3). * Commonly written H@shédar, but i: is a corruption of Av. Ukhshyad-ereta. He is the first of the three posthumous sons of Zaratfist, who were expected to restore his religion and make it triumphant by three successive efforts, each preceded by a period of anarchy (see Bd, XXXII, 8, 9, Byt. If], 13, 43-50). * The millennium of ZaratQst, which, according to the chronology of the Bundahis, must have ended during the period A.D. 593-635 (see Byt. III, 11 n). * The occurrence of such an interval between the first millennium and the coming of Afishédar seems inconsistent with the previous (37] D 34 D{INKARD, BOOK VIII. 13. The arrival of Adshédar-m4h !, son of Zaratdst, at the end of the second millennium; information about him and his time, avd the destroyers of the organizers who weve within the millennium of Atshédar. 14. The coming and arrival of Séshans?, son of Zaratist, at the end of the third millennium, the destroyers of the organizers who were within the millennium of Atishédar-m4h, the arrival of Sésh4ns, and information aboué Séshans and his time. 15. Also, as to the renovation of the universe and the future existence, z¢ is declared that they arise in his time. 16. Perfect zs the excellence of righteousness. Cuapter XV. 1. The BakAn-yast® contains particulars, first, about the worship of Afhaymazd, the highest of divinities (bak4n), and, secondly, of the worship of the angels of other invisible and visible worldly existences, out of whom are likewise the names of statement as to his arrival at the end of that millennium, but, from Byt. III, 44, it appears probable that he was expected to come in the 6ooth year of the next millennium (a.p. 1193-1235). 1 Commonly written Hfishédar-m4h, but it is a corruption of Av. Ukhshyad-nemangh. He is the second of the expected posthumous sons (see Byt. III, 52, 53). 2 Av. Saoshy&s; the last of the posthumous sons, who is expected to complete the triumph of the religion, and prepare for the renovation of the universe (see Bd. XXX, 4, 7, 25, 27, Byt. III, 62). ® Corresponding to the fourteenth word, mazd4i, in the Ahunavair, according to B. P. Riv. ; but it is the fifteenth Nask in other Rivayats. Bak4&n-yast means ‘worship of the divinities,’ and is written Bagh4n-yast, or Bay&n-yast, in the Rivayats, which also state that it contained seventeen kardah, or subdivisions, CHAPTER XIV, 13-XVI, 2. 35
2P. Riv. ; but it is the fifteenth Nask in other Rivayats. Bak4&n-yast means ‘worship of the divinities,’ and is written Bagh4n-yast, or Bay&n-yast, in the Rivayats, which also state that it contained seventeen kardah, or subdivisions, CHAPTER XIV, 13-XVI, 2. 35 the days?; adso their glory, power, triumph, and marvellousness. 2. Besides, also, many angels who are invoked by name in their worship, and the attention and obeisance due to them. 3. The worthiness and dispensation of favour for worshippers, and the duty of their many separate recitations unto the angels. 4. The duty of unlimited acquaintance wth knowledge about the possessions amd arrangements of the period, over which the creator Aihaymazd has appointed them, and they remain to cause industry. 5. Perfect is the excellence of righteousness. CuarTer XVI, 1. The beginning of the law is the Nikaddm ? of thirty fargards*. 2. The section Patk4r-radistan (‘ magistrate code’)* is about this, that the ruin and misery (ayéyakth) from the destroyer, for mankind and animals, occurring really apart from the spiritual existence, have arisen through the sinfulness even of 1 Each of the days of the Parsi month being named after some particular angel, or spirit. From this description it appears probable that the Yasts formed a part of this Nask; but, if so, it ought to have contained at least thirty chapters. ? Corresponding to the fifteenth word, khshathrem2é4, in the Ahunavair, according to B. P. Riv. ; but it is the sixteenth Nask in other Rivayats. This name should probably be Vik-a/t-tQm, meaning ‘the most separate concerns,’ as the Nask refers chiefly to public law; but it is called Niydram, or Niyadém, in the Rivayats. 8 The Rivayats say fifty-four kardah, which number may have been obtained by adding the ‘twenty-four particulars,’ mentioned in Chap. XX, 1, to the thirty fargards stated here. * The patk4r-rad, or settler of disputes, appears to have held a position somewhere between an arbitrator and a judge, and which may be approximately defined as that of a magistrate. D2 36 DiNKARD, BOOK VIII. mankind ; and the progress of ruin and misery in the world is owing to unauthorisedly assaulting one another. 3. Advice to mankind about abstaining therefrom, wz¢/ an estimate of an authorised assault, and, again, for a slight assault and no assault. 4. To stand magisterially, even opposed to the unmagisterial, with freedom from hurt and loss to oneself; and to abstain altogether, likewise, from the most innocuous (anakhrdigdnétdim) assault even upon an unmagisterial. person.
34. To stand magisterially, even opposed to the unmagisterial, with freedom from hurt and loss to oneself; and to abstain altogether, likewise, from the most innocuous (anakhrdigdnétdim) assault even upon an unmagisterial. person. 5. Jv all magisterial investigation (patkaér-ra@th) —of which, when the custom that exists is established judicially, the substance is two statements, which are verbal and demonstrable, that subsist in different combinations—¢herve are four species: the verbal and demonstrable, the verbal which is not demonstrable, the demonstrable wzch is not verbal, and that which ts neither verbal nor yet demonstrable. 6. In the arguments (sAm4n) which are allotted as verbal are four species, the dispute having different arguments azd different assertions which are for unmagisterial investigation, for one’s own priestly authority (rad@6), for another good man —three of such being requisite'—and also for other evidence*. 7. And in those which are allotted as demonstrable are six species, and for an unmagisterial person the assertions, like the previous species which are on the same subject, are twelve*. 8. Of 1 Evidently referring to arbitrators with an umpire. * Reading hand gék4yith, but hand is an unusual form. Perhaps ag6kaytfh, ‘want of evidence,’ would be more suitable to the context. 5 So the MS., but ‘four’ would suit the context better, and the two Pahlavi ciphers do not differ much in shape. CHAPTER XVI, 3-II. 37 all unmagisterial proceedings—which, though it be a custom, is to proceed unauthorisedly—the species are five’, which consist in aving demonstrated, getting upon, striking *, Aavimg caused a wound, and having slain. 9. Of those subject to the magistrate (patk4rradé-hém6nd) the twelve species are divided into four sections of three each. 10. One section are the hearing who are seeing, they to whom a dispute which is verbal [is demonstrable ; the hearing who are not seeing, they to whom a dispute which is verbal *] is not demonstrable ; and the seeing who are not hearing, they to whom even a dispute which is demonstrable is not verbal. 11. And with these three, who are in one section, there is magisterial investigation; and the magistrate, unless (bav4 hat) * risk for the body ée certain, is then irresistible ; which is as though it be said ¢#a¢ to restrain by These five grades of unauthorised retribution are analogous to the five grades of personal outrage mentioned in Vend. IV, 17. * Pahl. zatam, ‘a blow, assault, striking,’ is used throughout, instead of zakham (Pers. 2a‘hm), which latter word does not occur in these two books of the Dinkard, except in the form zakhamthastand in Bk. IX, Chap. VIII, 6. The Farhang-i Oim-aévak also uses zat6m in the same sense, in its oldest MSS.; and Dd. V,1has zatam. Darmesteter suggests that zatam and zakham are both traceable to an original zathma, or zathema. 5 The words in brackets are omitted by mistake in the MS.
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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