Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Vend. XVIII, 18-22, 26, 27. ? The Av. drug is feminine. 5 Vend. XVIII, 30-59. * Vend. XVIII, 60-65. 5 Vend. XVIII, 66-76. § Vend. XIX, 1-10. 7 Vend. XIX, 11-14. 8 Vend. XIX, 20-25. ® Vend. XIX, 27-30. *° This word, méhan (Av. maéthana), has been omitted by the CHAPTER XLIV, 71-81. 165 the archangels, which is made of gold?. 79. About the terror of the demons owing to the scent of the righteous, and the fear that arose among them owing to the birth of Zaratist %, . 80. About the great powerfulness of plants of a poisonous character ° for the forcible * keeping away of much adversity; the production of entire species (pdr sarAdak6d) of plants é6y Atharmazd for the curing of the creatures from disease (ayéyakth) ; the success of the Gékerené® plant—which is the white Hém—in curing, as compared with other plants ; and the diligence of Airm4n ° in the medical treatment of the world’. 81. Information about the ritual (ntrang) through which the violence of the fiend was minimized at the original creation ; and the great powerfulness of the Airman supplication °, the Ahunavair °, and other repairer of the manuscript, when noting, on his patch, the words he had cut out. 1 Vend. XIX, 31, 32. ? Vend. XIX, 33, 43-47; no notice being taken of the invocatory passage 34-42. 5 Pahl. bfs’4thar, Av. visfithra. * Reading nfrfigtk which suits the context better than nfrangik, ‘ritualistic.’ 5 Av. gaokerena, a mythical tree, or plant, supposed to grow in the ocean, where it is guarded by ten enormous fish, and, at the time of the renovation of the universe, the elixir of immortality is expected to be prepared from its twigs mingled with the fat of a mythical ox (see Bd. IX, 6, XVII , 1-6, XXVII, 4, XXX, 25). * Av. Airyaman, a spirit whose powers of healing, chiefly by spells, are celebrated in Vend. XXII; and who is invoked in Yas. LIV, a spell that concludes the recitation of the Gathas. 7 Vend. XX, 1-12. ® The Airyama-ishy6 (Yas. LIV), or invocation of Airyaman, quoted in Vend. XX, 11, XXI, 20, XXII, 23. ® See Chap. I, 7n. 166 DINKARD, BOOK VIII. Gathic Avesta', for restraining the demons from destroying the world of righteousness *. 82. It is righteousness ¢hat is perfect excellence. It is the excellence of righteousness ¢hat is perfect. CHaPTeR XLV. 1. Of the three divisions of the HAadékht?3, as it exists in its 133 sections, the first is of thirteen‘ sections, and contains particulars about the nature of the recital of the Ahunavair ®, which is the spiritual benefit from chanting it aloud, and whatever is on the same subject*. 2. Advice about selecting and 1 Yas. XLVI, 7 and XLIV, 16 b-e which are quoted after the other spells in each of the last three fargards of the Vendidad. ? Vend. XXII, 1-25, XX, 13-15, XXI, 18-23, and probably the rest of XXI.
22. Advice about selecting and 1 Yas. XLVI, 7 and XLIV, 16 b-e which are quoted after the other spells in each of the last three fargards of the Vendidad. ? Vend. XXII, 1-25, XX, 13-15, XXI, 18-23, and probably the rest of XXI. 5 Corresponding to the twentieth word, dadad, in the Ahunavair, according to B. P. Riv.;- but it is the twenty-first, and last, Nask in other Rivayats. Its name occurs in the Avesta, in the form hadhaokhta, and it is called Hadukht in the Rivayats, which also state that it contained thirty kardah, or fargards, which differs considerably from the number stated in this chapter. Yts. XXI, XXII are traditionally supposed to belong to the Hadékht, but there is hardly a trace of either of them in this chapter. Yt. XI is also distinguished by the same title. ‘ As the total of the 13+ 102+ 19 sections (mentioned in §§ 1, If, 13) is 134, instead of 133, there must be an error in one of the four numbers given in the MS. This clerical error can hardly have been made in writing 19, and is unlikely in 102; but 133 may possibly stand for an original 134, though the writing of 13 instead of 12 is more probable. The Rivayats give no assistance in settling this question, as they all divide this Nask into 30 kardah. On the whole, it will be safest to read ‘twelve,’ instead of ‘thirteen,’ until some better authority becomes available. ® Compare Yt. XI, 3. * It is just possible that this may refer to Yt. XXI which, though specially alluding to the recitation of the Ashem-vohd, or praise of CHAPTER XLIV, 82-XLV, 7. 167 keeping a spiritual and worldly high-priest, performing every duty as to the high-priest, avd maintaining even those of various high-priests. 3. About the twenty-one chieftainships, spiritually through Adhaymazd and materially through Zaratist, through which the ceremonial of the sacred beings and the government of the members of the community (d4hm4nd rAyintd4rth) exist. 4. About the duties in the five periods! of the day and night, each separately, and the bridge-judgment of him who shouts out? in the ceremony of a seasonfestival *; /kewzse of him who does not provide the preparations for the feast of a season-festival, and who also becomes worried (sidak6) in other ceremonials of the sacred beings. 5. About how to consider azd what to do with a sacerdotal leader avd a man of the superior classes (pisakik4n6), him who atones for unimportant sin, and him who does not atone even for that which 1s important ; avd whatever is on the same subject. 6. About the means through which membership of the community (dahmth) is prepared. 7. About the manifestation of virtuous manhood, and the merit and advantage from well uttering the words of blessing at eating and drinking food and drink, and from despising the inward talk of the demons.
36. About the means through which membership of the community (dahmth) is prepared. 7. About the manifestation of virtuous manhood, and the merit and advantage from well uttering the words of blessing at eating and drinking food and drink, and from despising the inward talk of the demons. righteousness, also mentions that of the Ahunavair in its § 4. With regard, however, to Yt. XXII, there seems no possibility of identifying its text with any portion of the Had6kht Nask as described in this chapter. 1 See Chap. XXIX, 9. * Reading bara drayé@d6, but it may be bara girdyédé, ‘is zealous.’ 5 See Chap. VII, 1. 168 DINKARD, BOOK VIII. 8. About the recitations at the five periods of the day, the ceremonial invocation by name of many angels in each separately, avd great information on the same subject. g. The worthiness ofa man restrained (vandak) by authority, the devotion of life and body to the sacred beings, the good rulers, and their examination and satisfaction; a/so the blessing and winning words which are most successful in carrying off the affliction that is owing to the fiend. 10, About allpleasing creativeness and omniscience, every precedence', leadership, foresight *, worthy liberality, perspicacity (vén4kth), and all proper cause and effect of righteousness ; the individuality (khdQ@ith) of righteousness, the opposition to the demons of Athavmaza’s law, and also much other information in the same section. 11, The middle azvzszon is of 102 sections containing particulars about spiritual and worldly diligence, the leadership of the diligent and their mighty means, all the former deeds of righteousness. 12. Righteousness kindling the resolution is the reward of merit, each for each, and is provided by it for that which oxe mentions thus :—‘ /¢ zs the HAdékht which is the maintenance of righteousness, so that it may make righteousness more abiding in the body of a man.’ 13. The last diviscon is of nineteen sections containing a trusty remedy, that is, a remedy whose utterance aloud by the faithful is a chief resource (afzartdm) for the creatures of the sacred beings. ? Assuming that pes>h stands for pésagth. * Assuming that pes vén4kth stands for pés vénakth. CHAPTER XLV, 8-XLVI, I. 169 14. Also the nature of sayings full of humility (pdrpAstth), well-favoured, most select, and adapted for that which oe mentions thus :—‘I reverence that chief, the beneficent avd eminent HAd6kht, out of which is the sustainment of the strength of every word of Zaratdst they trust in.’ 15. It is perfect excellence ¢hat is righteousness. CuHarTer XLVI. 1. The G&thas of the Yast, as the first offspring of the Ahunavair, are a recitation of the source of sources of the religion, and in the compass (parvastArth) ? of the Gathas, every word (m4rtk)
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.
1Vend. XVIII, 18-22, 26, 27. ? The Av. drug is feminine. 5 Vend. XVIII, 30-59. * Vend. XVIII, 60-65. 5 Vend. XVIII, 66-76. § Vend. XIX, 1-10. 7 Vend. XIX, 11-14. 8 Vend. XIX, 20-25. ® Vend. XIX, 27-30. *° This word, méhan (Av. maéthana), has been omitted by the CHAPTER XLIV, 71-81. 165 the archangels, which is made of gold?. 79. About the terror of the demons owing to the scent of the righteous, and the fear that arose among them owing to the birth of Zaratist %, . 80. About the great powerfulness of plants of a poisonous character ° for the forcible * keeping away of much adversity; the production of entire species (pdr sarAdak6d) of plants é6y Atharmazd for the curing of the creatures from disease (ayéyakth) ; the success of the Gékerené® plant—which is the white Hém—in curing, as compared with other plants ; and the diligence of Airm4n ° in the medical treatment of the world’. 81. Information about the ritual (ntrang) through which the violence of the fiend was minimized at the original creation ; and the great powerfulness of the Airman supplication °, the Ahunavair °, and other repairer of the manuscript, when noting, on his patch, the words he had cut out. 1 Vend. XIX, 31, 32. ? Vend. XIX, 33, 43-47; no notice being taken of the invocatory passage 34-42. 5 Pahl. bfs’4thar, Av. visfithra. * Reading nfrfigtk which suits the context better than nfrangik, ‘ritualistic.’ 5 Av. gaokerena, a mythical tree, or plant, supposed to grow in the ocean, where it is guarded by ten enormous fish, and, at the time of the renovation of the universe, the elixir of immortality is expected to be prepared from its twigs mingled with the fat of a mythical ox (see Bd. IX, 6, XVII , 1-6, XXVII, 4, XXX, 25). * Av. Airyaman, a spirit whose powers of healing, chiefly by spells, are celebrated in Vend. XXII; and who is invoked in Yas. LIV, a spell that concludes the recitation of the Gathas. 7 Vend. XX, 1-12. ® The Airyama-ishy6 (Yas. LIV), or invocation of Airyaman, quoted in Vend. XX, 11, XXI, 20, XXII, 23. ® See Chap. I, 7n. 166 DINKARD, BOOK VIII. Gathic Avesta', for restraining the demons from destroying the world of righteousness *. 82. It is righteousness ¢hat is perfect excellence. It is the excellence of righteousness ¢hat is perfect. CHaPTeR XLV. 1. Of the three divisions of the HAadékht?3, as it exists in its 133 sections, the first is of thirteen‘ sections, and contains particulars about the nature of the recital of the Ahunavair ®, which is the spiritual benefit from chanting it aloud, and whatever is on the same subject*. 2. Advice about selecting and 1 Yas. XLVI, 7 and XLIV, 16 b-e which are quoted after the other spells in each of the last three fargards of the Vendidad. ? Vend. XXII, 1-25, XX, 13-15, XXI, 18-23, and probably the rest of XXI.
22. Advice about selecting and 1 Yas. XLVI, 7 and XLIV, 16 b-e which are quoted after the other spells in each of the last three fargards of the Vendidad. ? Vend. XXII, 1-25, XX, 13-15, XXI, 18-23, and probably the rest of XXI. 5 Corresponding to the twentieth word, dadad, in the Ahunavair, according to B. P. Riv.;- but it is the twenty-first, and last, Nask in other Rivayats. Its name occurs in the Avesta, in the form hadhaokhta, and it is called Hadukht in the Rivayats, which also state that it contained thirty kardah, or fargards, which differs considerably from the number stated in this chapter. Yts. XXI, XXII are traditionally supposed to belong to the Hadékht, but there is hardly a trace of either of them in this chapter. Yt. XI is also distinguished by the same title. ‘ As the total of the 13+ 102+ 19 sections (mentioned in §§ 1, If, 13) is 134, instead of 133, there must be an error in one of the four numbers given in the MS. This clerical error can hardly have been made in writing 19, and is unlikely in 102; but 133 may possibly stand for an original 134, though the writing of 13 instead of 12 is more probable. The Rivayats give no assistance in settling this question, as they all divide this Nask into 30 kardah. On the whole, it will be safest to read ‘twelve,’ instead of ‘thirteen,’ until some better authority becomes available. ® Compare Yt. XI, 3. * It is just possible that this may refer to Yt. XXI which, though specially alluding to the recitation of the Ashem-vohd, or praise of CHAPTER XLIV, 82-XLV, 7. 167 keeping a spiritual and worldly high-priest, performing every duty as to the high-priest, avd maintaining even those of various high-priests. 3. About the twenty-one chieftainships, spiritually through Adhaymazd and materially through Zaratist, through which the ceremonial of the sacred beings and the government of the members of the community (d4hm4nd rAyintd4rth) exist. 4. About the duties in the five periods! of the day and night, each separately, and the bridge-judgment of him who shouts out? in the ceremony of a seasonfestival *; /kewzse of him who does not provide the preparations for the feast of a season-festival, and who also becomes worried (sidak6) in other ceremonials of the sacred beings. 5. About how to consider azd what to do with a sacerdotal leader avd a man of the superior classes (pisakik4n6), him who atones for unimportant sin, and him who does not atone even for that which 1s important ; avd whatever is on the same subject. 6. About the means through which membership of the community (dahmth) is prepared. 7. About the manifestation of virtuous manhood, and the merit and advantage from well uttering the words of blessing at eating and drinking food and drink, and from despising the inward talk of the demons.
36. About the means through which membership of the community (dahmth) is prepared. 7. About the manifestation of virtuous manhood, and the merit and advantage from well uttering the words of blessing at eating and drinking food and drink, and from despising the inward talk of the demons. righteousness, also mentions that of the Ahunavair in its § 4. With regard, however, to Yt. XXII, there seems no possibility of identifying its text with any portion of the Had6kht Nask as described in this chapter. 1 See Chap. XXIX, 9. * Reading bara drayé@d6, but it may be bara girdyédé, ‘is zealous.’ 5 See Chap. VII, 1. 168 DINKARD, BOOK VIII. 8. About the recitations at the five periods of the day, the ceremonial invocation by name of many angels in each separately, avd great information on the same subject. g. The worthiness ofa man restrained (vandak) by authority, the devotion of life and body to the sacred beings, the good rulers, and their examination and satisfaction; a/so the blessing and winning words which are most successful in carrying off the affliction that is owing to the fiend. 10, About allpleasing creativeness and omniscience, every precedence', leadership, foresight *, worthy liberality, perspicacity (vén4kth), and all proper cause and effect of righteousness ; the individuality (khdQ@ith) of righteousness, the opposition to the demons of Athavmaza’s law, and also much other information in the same section. 11, The middle azvzszon is of 102 sections containing particulars about spiritual and worldly diligence, the leadership of the diligent and their mighty means, all the former deeds of righteousness. 12. Righteousness kindling the resolution is the reward of merit, each for each, and is provided by it for that which oxe mentions thus :—‘ /¢ zs the HAdékht which is the maintenance of righteousness, so that it may make righteousness more abiding in the body of a man.’ 13. The last diviscon is of nineteen sections containing a trusty remedy, that is, a remedy whose utterance aloud by the faithful is a chief resource (afzartdm) for the creatures of the sacred beings. ? Assuming that pes>h stands for pésagth. * Assuming that pes vén4kth stands for pés vénakth. CHAPTER XLV, 8-XLVI, I. 169 14. Also the nature of sayings full of humility (pdrpAstth), well-favoured, most select, and adapted for that which oe mentions thus :—‘I reverence that chief, the beneficent avd eminent HAd6kht, out of which is the sustainment of the strength of every word of Zaratdst they trust in.’ 15. It is perfect excellence ¢hat is righteousness. CuHarTer XLVI. 1. The G&thas of the Yast, as the first offspring of the Ahunavair, are a recitation of the source of sources of the religion, and in the compass (parvastArth) ? of the Gathas, every word (m4rtk)
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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