Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It 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) 1 Corresponding to the twenty-first word, vastarem, in the Ahunavair, according to B. P. Riv.; but it is the first Nask in other Rivayats, In Chap. I, 9, 12 it is called Stéd-yast, ‘ praise-ritual,’ (Av. staota yésnya); and Stfid-yast, or Yast, in the Riv4yats, which also state that it contains thirty-three kardah, or gfrat. In Sls. XIII, 1 we are told that Visdi-ve-amesh4-spenta (Yas. XIV, 1) is the beginning of the St6t&n-yasné ; and, if we look for its end, we find Yas. LVIII, LIX both ending with special reverence of ‘the whole collection of the Stétén-yasnén.’ We may therefore conclude that Yas. XIV-LIX, with its supplementary passages in Visp. V-XXIV, contains the whole of the Stéd-yast. But from this we must deduct Yas. XIX-XXI which are the first three fargards of the Baké Nask, Yas. LII which is an interpolation, and Yas. LVI, LVII which are the Srésh Yasts, lesser and greater ; we must also consider the Yasna Haptanghaiti as a single section, in accordance with its treatment in Bk. IX, Chaps. XII, XXXV, LVII; and much of the Vispérad may not belong to the primitive text mentioned in § 3. Making these necessary deductions we have exactly thirty-three has of the Yasna left for the St6d-yast, as stated in the Rivayats. * This word can also be read fravistarth (Av. fratvid) ‘interpretation,’ or fréstarfh, ‘handing down.’ 170 DINKARD, BOOK VIII. in it is the origin of a word. 2. The word ahd! of the beginning? is of a like kind with ahy4?, the beginning of the Gathas; the end word, which is vastarem +, is of a “eke kind with vahy6 5, the end of the Gathas; and the whole—which, though z¢s nature is of one kind, is distributed (vakhtd) in what zs selected therefrom—is stored up (avargidd) in ¢hkis compendium ® of all parts of the Mazda-worshipping religion. 3. Likewise the purport (avort-hastAn)’ of its verse (g4h), and the particulars of the primitive Vispérad * are to procure homage and praise, oblation and invocation; and the blessing®, which is regulated by the sagacity of the creator, is adapted for the spiritual illustration of the lodgment of the ceremonial of the sacred beings therein. 4. All 1 The Ahunavair begins with the words yatha ahfi vairyé. The word ahfi, in the MS., is written ahf as usual in Iran. ? Assuming that bara stands for bin. 5 The first Gatha, or sacred hymn, begins with the words ahy4 yas4 nemangha (Yas. XXVIII, 1a). There is, of course, no connection but that of sound between ahf, ‘a spiritual lord,’ and ahy4A, ‘of this;’ nor is there any other between the concluding words vastérem, ‘a protector,’ and vahy6, ‘better,’ though the phrases in which these latter occur are of a very similar character, which fully justifies the comparison made in the text.
2‘ The Ahunavair ends with the words yim drigubydé dadad vastarem. 5 The last Gatha ends with the words y& erezhegy6i dahi drigaové vahyé (Yas. LIII, gd). * The Gathas apparently. 7 Or avar-gAst4n, ‘disseminations.’ ® The Vispérad service consists of the Yasna ritual with certain additional passages intermixed, which passages are called the Vispérad because the earlier ones invoke ‘all the chiefs’ (vfspé ratavé, Visp. II, 3) of creation. ® Possibly Yas. LV. CHAPTER XLVI, 2-5. 171 three are provisions -for the first azd last presentations! which ome utters by means of the Stéd Yast. 5. It is perfect zs the excellence of righteousness ; it is perfect excellence ¢ha¢ zs righteousness ; with the copy revised (rayintd6). 1 Probably referring to Yas. XIV and LVIIL. DINKARD.—BOOK IX. CuHartTer [}, 1. Satisfaction (shnékhar) ¢o the creator Adharmazd, and obeisance fo the Mazda-worshipping religion. 2. The ninth book (bab4) is about the HAs and Fargards ? of the various Nasks; the object of procuring the division of those portions which exist beeng owing to the quantity of what is in each one of the Nasks ; a/so an explanation of a suitable selection * therefrom, such as is an epitome (nisangag-1) of the abundant detail therein. Cuaprter II. Stdkar Nask. 1. Glorification for the Mazda-worshipping religion whzch zs the ordinance of Athaymazd opposed to the demons. 2. Of the Sidkar‘ there are twenty-two fargards, 1 From this point to Chap. XXXI, 17 the text is also found in a second MS. (K) which is independent of the MS. B brought to Surat in a.p. 1783, the original of all the Bombay copies. 2 See Bk. VIII, Chap. I, 20, 23. The contents of these are detailed below, in Chaps. II-LXVIII, so far as the first three Nasks are concerned. 5 Referring to Chap. LXIX. ‘ The first of the Nasks and second of the Gathic division (see Bk. VIII, Chap. I, 9,12). As the St6d-yast (the first of the Gathic CHAPTER I, I-II, 9. 173 and the first fargard is the Yath4-ahf-vairyé}, just as the Yathé-ahd-vairyé formula is as it were the beginning (bdnth) of the religion, and from it is the formation of the Nasks which, though about the first. six sciences (dAnisn6), Aave also demonstrated the existence of the highest of other sciences in its own place. 3. And here it speaks about the power and success owing to uttering the Yath4-ahf-vairyé formula* at the beginning of actions. 4. One utterance when one wishes to say anything to any one; one when he wishes to beg of any one; and one when he goes to work. 5. Two when he wishes to confer his blessing. 6. Four when z¢ zs for the homage of the chiefs of cveatzon (rad6-fran4misnih), or the ceremony of a season-festival. 7. Five when z¢ 2s for carrying off the fiend. 8. Six when z¢ zs for power ; and six when z¢ zs for the success of a battle. 9. Seven when z¢ zs for the ceremonial of
36. Four when z¢ zs for the homage of the chiefs of cveatzon (rad6-fran4misnih), or the ceremony of a season-festival. 7. Five when z¢ 2s for carrying off the fiend. 8. Six when z¢ zs for power ; and six when z¢ zs for the success of a battle. 9. Seven when z¢ zs for the ceremonial of division, but the last of the general list of Nasks) contained the text of the Gathas, so the next three of the Gathic division contained commentaries, or homilies, upon that text, written with different objects in view. The purpose of the Sidkar was apparently (as its name imports) to extract useful instruction from the . text, and to illustrate it with legends and remarks. A separate fargard is devoted to each ha of the Gathas, beginning with the three sacred formulas, and including the united Yasna Haptanghaiti and the Afryaman. The connection between the commentary and text, though usually traceable, is not always very clear; but that is a common characteristic of homilies in general. 1 The Ahunavair (see Bk. VIII, Chap. I, 7). This fargard explains the use made of this formula, and the benefits derived from it. ? As a spell, or appeal for success. The text of §§ 4-15 has been independently handed down by tradition, with a few variations, in Sls. XIX and the Persian Rivayat of Bahman Pangyah. 174 DINKARD, BOOK IX. the archangels, 07 when ome wishes to perform the ceremonial of the archangels. ro. Eight when z¢ zs for the ceremonial of a guardian spirit of the righteous. 11. Nine when oe wishes to cast seed into his land. 12. Ten when ome wishes to allow procreation. 13. Eleven when ome goes to ask for a wife. 14. Twelve when one expects to go up on a mountain. 15. Thirteen when ove wishes to go to an inhabited district (rddast&4k-1); twelve! when he goes out pathless; azd one* when he wishes to proceed by a ford ¢hyvough the water. 16. About the place where one has to utter the first Yath4-ahd-vairy6 for smiting the demons. 17. About the good results (dahisn4n) of a suitable recital of the words of the Ahunavair, the summary of everything for Zaratfst to utter. 18. And about the fact that, through chanting forth every single word of the Ahunavair with a virtuous intention, a demon is disabled, and ¢here zs protection of person and property from the adversary. 19. About the division of the twenty-one Nasks, likewise, according to the first, second, and third lines (g4s) of the Ahunavair® 20. About the increase of the creatures owing to the liberal thought, word, and deed of a righteous person ; owing to the priests having become numerous, and the reverence of him who is making them numerous ; and owing to the perpetual meditation of righteousness and the existence of its recompense. 21. Righteousness is perfect excellence. 1 Sls, XIX, 14 has ‘ thirteen.’ 2 So in both MSS., but x ayéz, ‘or,’ is more probable than 190 aévakd, ‘and one.’ 5 See Bk. VIII, Chap. I, 7. CHAPTER II, IO-—IV, I. 175 CuHapter IIT3 Stdkar Nask.
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.
1It 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) 1 Corresponding to the twenty-first word, vastarem, in the Ahunavair, according to B. P. Riv.; but it is the first Nask in other Rivayats, In Chap. I, 9, 12 it is called Stéd-yast, ‘ praise-ritual,’ (Av. staota yésnya); and Stfid-yast, or Yast, in the Riv4yats, which also state that it contains thirty-three kardah, or gfrat. In Sls. XIII, 1 we are told that Visdi-ve-amesh4-spenta (Yas. XIV, 1) is the beginning of the St6t&n-yasné ; and, if we look for its end, we find Yas. LVIII, LIX both ending with special reverence of ‘the whole collection of the Stétén-yasnén.’ We may therefore conclude that Yas. XIV-LIX, with its supplementary passages in Visp. V-XXIV, contains the whole of the Stéd-yast. But from this we must deduct Yas. XIX-XXI which are the first three fargards of the Baké Nask, Yas. LII which is an interpolation, and Yas. LVI, LVII which are the Srésh Yasts, lesser and greater ; we must also consider the Yasna Haptanghaiti as a single section, in accordance with its treatment in Bk. IX, Chaps. XII, XXXV, LVII; and much of the Vispérad may not belong to the primitive text mentioned in § 3. Making these necessary deductions we have exactly thirty-three has of the Yasna left for the St6d-yast, as stated in the Rivayats. * This word can also be read fravistarth (Av. fratvid) ‘interpretation,’ or fréstarfh, ‘handing down.’ 170 DINKARD, BOOK VIII. in it is the origin of a word. 2. The word ahd! of the beginning? is of a like kind with ahy4?, the beginning of the Gathas; the end word, which is vastarem +, is of a “eke kind with vahy6 5, the end of the Gathas; and the whole—which, though z¢s nature is of one kind, is distributed (vakhtd) in what zs selected therefrom—is stored up (avargidd) in ¢hkis compendium ® of all parts of the Mazda-worshipping religion. 3. Likewise the purport (avort-hastAn)’ of its verse (g4h), and the particulars of the primitive Vispérad * are to procure homage and praise, oblation and invocation; and the blessing®, which is regulated by the sagacity of the creator, is adapted for the spiritual illustration of the lodgment of the ceremonial of the sacred beings therein. 4. All 1 The Ahunavair begins with the words yatha ahfi vairyé. The word ahfi, in the MS., is written ahf as usual in Iran. ? Assuming that bara stands for bin. 5 The first Gatha, or sacred hymn, begins with the words ahy4 yas4 nemangha (Yas. XXVIII, 1a). There is, of course, no connection but that of sound between ahf, ‘a spiritual lord,’ and ahy4A, ‘of this;’ nor is there any other between the concluding words vastérem, ‘a protector,’ and vahy6, ‘better,’ though the phrases in which these latter occur are of a very similar character, which fully justifies the comparison made in the text.
2‘ The Ahunavair ends with the words yim drigubydé dadad vastarem. 5 The last Gatha ends with the words y& erezhegy6i dahi drigaové vahyé (Yas. LIII, gd). * The Gathas apparently. 7 Or avar-gAst4n, ‘disseminations.’ ® The Vispérad service consists of the Yasna ritual with certain additional passages intermixed, which passages are called the Vispérad because the earlier ones invoke ‘all the chiefs’ (vfspé ratavé, Visp. II, 3) of creation. ® Possibly Yas. LV. CHAPTER XLVI, 2-5. 171 three are provisions -for the first azd last presentations! which ome utters by means of the Stéd Yast. 5. It is perfect zs the excellence of righteousness ; it is perfect excellence ¢ha¢ zs righteousness ; with the copy revised (rayintd6). 1 Probably referring to Yas. XIV and LVIIL. DINKARD.—BOOK IX. CuHartTer [}, 1. Satisfaction (shnékhar) ¢o the creator Adharmazd, and obeisance fo the Mazda-worshipping religion. 2. The ninth book (bab4) is about the HAs and Fargards ? of the various Nasks; the object of procuring the division of those portions which exist beeng owing to the quantity of what is in each one of the Nasks ; a/so an explanation of a suitable selection * therefrom, such as is an epitome (nisangag-1) of the abundant detail therein. Cuaprter II. Stdkar Nask. 1. Glorification for the Mazda-worshipping religion whzch zs the ordinance of Athaymazd opposed to the demons. 2. Of the Sidkar‘ there are twenty-two fargards, 1 From this point to Chap. XXXI, 17 the text is also found in a second MS. (K) which is independent of the MS. B brought to Surat in a.p. 1783, the original of all the Bombay copies. 2 See Bk. VIII, Chap. I, 20, 23. The contents of these are detailed below, in Chaps. II-LXVIII, so far as the first three Nasks are concerned. 5 Referring to Chap. LXIX. ‘ The first of the Nasks and second of the Gathic division (see Bk. VIII, Chap. I, 9,12). As the St6d-yast (the first of the Gathic CHAPTER I, I-II, 9. 173 and the first fargard is the Yath4-ahf-vairyé}, just as the Yathé-ahd-vairyé formula is as it were the beginning (bdnth) of the religion, and from it is the formation of the Nasks which, though about the first. six sciences (dAnisn6), Aave also demonstrated the existence of the highest of other sciences in its own place. 3. And here it speaks about the power and success owing to uttering the Yath4-ahf-vairyé formula* at the beginning of actions. 4. One utterance when one wishes to say anything to any one; one when he wishes to beg of any one; and one when he goes to work. 5. Two when he wishes to confer his blessing. 6. Four when z¢ zs for the homage of the chiefs of cveatzon (rad6-fran4misnih), or the ceremony of a season-festival. 7. Five when z¢ 2s for carrying off the fiend. 8. Six when z¢ zs for power ; and six when z¢ zs for the success of a battle. 9. Seven when z¢ zs for the ceremonial of
36. Four when z¢ zs for the homage of the chiefs of cveatzon (rad6-fran4misnih), or the ceremony of a season-festival. 7. Five when z¢ 2s for carrying off the fiend. 8. Six when z¢ zs for power ; and six when z¢ zs for the success of a battle. 9. Seven when z¢ zs for the ceremonial of division, but the last of the general list of Nasks) contained the text of the Gathas, so the next three of the Gathic division contained commentaries, or homilies, upon that text, written with different objects in view. The purpose of the Sidkar was apparently (as its name imports) to extract useful instruction from the . text, and to illustrate it with legends and remarks. A separate fargard is devoted to each ha of the Gathas, beginning with the three sacred formulas, and including the united Yasna Haptanghaiti and the Afryaman. The connection between the commentary and text, though usually traceable, is not always very clear; but that is a common characteristic of homilies in general. 1 The Ahunavair (see Bk. VIII, Chap. I, 7). This fargard explains the use made of this formula, and the benefits derived from it. ? As a spell, or appeal for success. The text of §§ 4-15 has been independently handed down by tradition, with a few variations, in Sls. XIX and the Persian Rivayat of Bahman Pangyah. 174 DINKARD, BOOK IX. the archangels, 07 when ome wishes to perform the ceremonial of the archangels. ro. Eight when z¢ zs for the ceremonial of a guardian spirit of the righteous. 11. Nine when oe wishes to cast seed into his land. 12. Ten when ome wishes to allow procreation. 13. Eleven when ome goes to ask for a wife. 14. Twelve when one expects to go up on a mountain. 15. Thirteen when ove wishes to go to an inhabited district (rddast&4k-1); twelve! when he goes out pathless; azd one* when he wishes to proceed by a ford ¢hyvough the water. 16. About the place where one has to utter the first Yath4-ahd-vairy6 for smiting the demons. 17. About the good results (dahisn4n) of a suitable recital of the words of the Ahunavair, the summary of everything for Zaratfst to utter. 18. And about the fact that, through chanting forth every single word of the Ahunavair with a virtuous intention, a demon is disabled, and ¢here zs protection of person and property from the adversary. 19. About the division of the twenty-one Nasks, likewise, according to the first, second, and third lines (g4s) of the Ahunavair® 20. About the increase of the creatures owing to the liberal thought, word, and deed of a righteous person ; owing to the priests having become numerous, and the reverence of him who is making them numerous ; and owing to the perpetual meditation of righteousness and the existence of its recompense. 21. Righteousness is perfect excellence. 1 Sls, XIX, 14 has ‘ thirteen.’ 2 So in both MSS., but x ayéz, ‘or,’ is more probable than 190 aévakd, ‘and one.’ 5 See Bk. VIII, Chap. I, 7. CHAPTER II, IO-—IV, I. 175 CuHapter IIT3 Stdkar Nask.
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.
No commentary for this page.