Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1V, 3). ® The period from midnight till dawn (see Bk. VIII, Chap. XXIX, 9). ® See Bk. VIII, Chap. XLIV, 16. 10 Av. rfma Av4strem, Pahl. ramisnd khvarém, who cooperates with Mitré (see Pahl. Yas. I, 9). 184 D{NKARD, BOOK IX. jurisdiction of the Havan', and the announcement of him who is the celebrator is a flock of sheep. 8. The period of the ceremonial of Ashavahist *, and also of the fire of Afharymazd, is mostly in the jurisdiction of the Rapithwin *, and the announcement of him who is the celebrator is an assemblage of righteousness. 9. The period of the ceremonial of the lofty lord of females, the descendant of waters ‘, and also of the water created by Atharmazd, is mostly in the jurisdiction of the Afzd4érin®, and the announcement of him who is the celebrator is a troop of heroes (virdan ramakéd). 10. And the period of the ceremonial of the guardian spirits of the righteous, of the females with troops of heroes and years of pleasant dwelling, of the might which is well-formed and handsome, as well as victorious and created by Adhaymazd, and of the fighting which is in the ascendant °, is mostly in the jurisdiction of the Aiwisrithrim 7, and the announcement of him who is the celebrator is the origin of all excel- 1 The period from dawn till noon, and in winter it extends into the afternoon (see Bd. XXV, 9-14). ? See Bk. VIII, Chap. XXXVII, 14, and Pahl. Yas, I, 12. ® The afternoon till 3 p.m. during summer (see Bd. XXV, 9~14). Here written Rapisvag. * Av. berezat6 ahurahé nafedhr6é apaim, Pahl. bar’sand khfid&t neked4n-f ¢v4nd napé (see Pahl. Yas. I, 15). 5 The evening from the middle of the afternoon till dusk (see Bd. XXV, 9; Sls. XXI, 4-7). 6 See Pahl. Yas. I, 18, 19. ™ The period from dusk till midnight; here written ayfviksrfksrim. It will be noticed that the periods for the ceremonials of the beings here detailed correspond with those with which their names are connected in Yas. I, 3-7, II, 3-7, III, 5-9, IV, 8-12, VI, 2-6, VII, 5-9 (W.). CHAPTER Ix, 8-X, 3. 185 lence, and the produce of all manifestation of righteousness. 11. Righteousness is perfect excellence. CuapTer X. Stdkar Nasik. ‘1, The ninth fargard, YathAis', is about the devilry, the blighted destiny, the complete pollution, the grievous stench, the heinous sinfulness, and the annoyance 40 all spiritual and worldly virtue of the sodomite. 2. The atonement for grievous sinfulness and the appropriation of great good works by him who is a molester, and the awful sinfulness of him who is a propitiator, of that sinner. 3. Of the seven one mentions as evil, who are accounted equal to the evil spirit in vileness—such as Az-t Dah&k? in witchcraft, the serpent Srébar in violence, Vadak * in producing evil progeny *, Tdr-i Bradar-vakhsh in destroying a righteous mam, and an apostate® in grievous sinfulness—the permitter and performer of
2in witchcraft, the serpent Srébar in violence, Vadak * in producing evil progeny *, Tdr-i Bradar-vakhsh in destroying a righteous mam, and an apostate® in grievous sinfulness—the permitter and performer of 1 The first word of the sixth h4 of the first Gatha (Yas. XXXIII, 1), here written yas4ts in Pahlavi in both MSS. ® See Bk. VIII, Chaps. XIII, 8, XXXV, 13, and Dd. LXXII, 2-9, which last chapter contains further details regarding these seven heinous sinners, probably derived from the actual text of this ninth fargard of the SQdkar Nask. ® The mother of Dahak (Dd. LXXII, 5), the same as Udaf in Bd. XXXI, 6; for her viciousness see Dd. LX XVIII, 2. * Pahl. sarya hfind-dahakth, which last word indicates an original Av. hunusta (see Pahl. Yas. L, 10 b). 5 Both MSS. have Aharmané, but this differs only in its last letter from aharmék, ‘an apostate,’ which is the reading of Dd. LXXII, 9 and more suitable to the context. 186 DINKARD, BOOK IX. unnatural intercourse are unique in heinous sinfulness. 4. Perfect is the excellence of righteousness. CuHapTER XI. Sdkar Nask. 1. The tenth fargard, Y4-skyaothanA’, is about the complaint of the spirit of fires to Atharmazd owing to seven descriptions of people. 2. First, owing to domestics considering z¢ as contemptible and zm an unresisting state (agangth), molesting 2¢ immoderately, and making use of it with unwashed hands ; also the damsel who 4as introduced fire into the sole of Aer foot, and the bursting of the blister (avilag); and a weapon brought out, into z¢s splendour. 3. Second, the complaint owing to the carriers of fire from that abode [where the provision of care for fire is as a law to them, to that abode]? where the provision of care for fire is not as a law to them. 4. And there, owing to the arrival and preparation of the demons, it lay stupefied, like a powerful youth who zs feverish and in a languid state; and its cure from that sickness (aydyakth) was by bringing forward to it their pure sandal- wood, or benzoin, or aloe-wood, or pomegranate 8, or ' The first two words of the seventh, and last, ha of the first GAtha (Yas. XXXIV, 1), here written yé-shy&6sn6 in Pahlavi in both MSS. This fargard may perhaps be considered as a homily upon Yas. XXXIV, 4. * The words in brackets are omitted in B by mistake. ® The traditional equivalents of the four sweet-scented vegetable substances, Av. urv4sna,voh(-gaona, vohf-kereti, and hadh4naépata, which are mentioned in Vend. VIII, 2, 79, IX, 32, XIV, 3, CHAPTER X, 4-XI, I0. 187
3XXXIV, 4. * The words in brackets are omitted in B by mistake. ® The traditional equivalents of the four sweet-scented vegetable substances, Av. urv4sna,voh(-gaona, vohf-kereti, and hadh4naépata, which are mentioned in Vend. VIII, 2, 79, IX, 32, XIV, 3, CHAPTER X, 4-XI, I0. 187 whatever ¢here was of the most odoriferous of plants. 5. Third, the complaint owing to the hussy? unto whom it happens, through menstruation, ‘hat the stench and filth owing to the menstruation is brought to it (the fire); and zts sickness and stupefaction owing thereto are as written above. 6. Fourth, the complaint owing to the hussy who, dropping er knee on to the fire-stand, arranged ery curls; the falling of damp and moisture from er head, with the hair and filth therefrom, into the fire ; the consumption of z¢ discontentedly, amd the sickness and stupefaction owing thereto. 7. Fifth, the complaint owing to the father, oy guardian, of a child for not keeping the child away from the fire; and the bodily refuse and other unlawfulness that come upon it from such children. 8. Sixth, the complaint owing to the adversity which the unpurified infidel (agdén6) may bring upon it, by blowing the breath of A4zs mouth upon it in directing zs use, and it becomes incalculable. 9. Seventh, the complaint— which, ove says, is more awful and more grievous— owing to those who use it as an ordeal for a falsehood, and, when it is made evident thereby as to the acquitted and convicted, they become of a different opinion about it. 10. At the place of complaint that which is polluted is put forward together with that which is pure, and the increase of it (the fire) is through lawful and unlawful operation; z¢s burning alone XVIII, 71 as acceptable fuel for the sacred fire, or scent for fumigation; their Pahlavi names are merely corruptions of these Avesta words, 1 The word géh, ‘courtezan,’ is used here and in § 6 merely as a general opprobrious term for a woman. 188 DINKARD, BOOK IX. and increasing are such as when both would be as a necessity for it,and undesired and rapid burning and increasing ' are those which are polluted by burning and insatiably consuming ; and in that which is an operation unlawfully—the burning alone and increasing eng [such as when]? both would be as a necessity [for it]—the increase is troubled. 11. This, too, he® says: ‘I am not of the world here, and from here I wé/ extricate myse/f, from the earth up to the sky; I am also thy son‘, more to thee > than any of the other creatures.’ 12. And Atthaymazd spoke to him thus: ‘So thou shouldst stand over the fire, in thy proper duty as [a spirit °], carrying that club; [it is a substantial means, because I produce it, through which] thou turnest off [the whole bodily existence], some to the endless light, and some to the endless darkness.’
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.
1V, 3). ® The period from midnight till dawn (see Bk. VIII, Chap. XXIX, 9). ® See Bk. VIII, Chap. XLIV, 16. 10 Av. rfma Av4strem, Pahl. ramisnd khvarém, who cooperates with Mitré (see Pahl. Yas. I, 9). 184 D{NKARD, BOOK IX. jurisdiction of the Havan', and the announcement of him who is the celebrator is a flock of sheep. 8. The period of the ceremonial of Ashavahist *, and also of the fire of Afharymazd, is mostly in the jurisdiction of the Rapithwin *, and the announcement of him who is the celebrator is an assemblage of righteousness. 9. The period of the ceremonial of the lofty lord of females, the descendant of waters ‘, and also of the water created by Atharmazd, is mostly in the jurisdiction of the Afzd4érin®, and the announcement of him who is the celebrator is a troop of heroes (virdan ramakéd). 10. And the period of the ceremonial of the guardian spirits of the righteous, of the females with troops of heroes and years of pleasant dwelling, of the might which is well-formed and handsome, as well as victorious and created by Adhaymazd, and of the fighting which is in the ascendant °, is mostly in the jurisdiction of the Aiwisrithrim 7, and the announcement of him who is the celebrator is the origin of all excel- 1 The period from dawn till noon, and in winter it extends into the afternoon (see Bd. XXV, 9-14). ? See Bk. VIII, Chap. XXXVII, 14, and Pahl. Yas, I, 12. ® The afternoon till 3 p.m. during summer (see Bd. XXV, 9~14). Here written Rapisvag. * Av. berezat6 ahurahé nafedhr6é apaim, Pahl. bar’sand khfid&t neked4n-f ¢v4nd napé (see Pahl. Yas. I, 15). 5 The evening from the middle of the afternoon till dusk (see Bd. XXV, 9; Sls. XXI, 4-7). 6 See Pahl. Yas. I, 18, 19. ™ The period from dusk till midnight; here written ayfviksrfksrim. It will be noticed that the periods for the ceremonials of the beings here detailed correspond with those with which their names are connected in Yas. I, 3-7, II, 3-7, III, 5-9, IV, 8-12, VI, 2-6, VII, 5-9 (W.). CHAPTER Ix, 8-X, 3. 185 lence, and the produce of all manifestation of righteousness. 11. Righteousness is perfect excellence. CuapTer X. Stdkar Nasik. ‘1, The ninth fargard, YathAis', is about the devilry, the blighted destiny, the complete pollution, the grievous stench, the heinous sinfulness, and the annoyance 40 all spiritual and worldly virtue of the sodomite. 2. The atonement for grievous sinfulness and the appropriation of great good works by him who is a molester, and the awful sinfulness of him who is a propitiator, of that sinner. 3. Of the seven one mentions as evil, who are accounted equal to the evil spirit in vileness—such as Az-t Dah&k? in witchcraft, the serpent Srébar in violence, Vadak * in producing evil progeny *, Tdr-i Bradar-vakhsh in destroying a righteous mam, and an apostate® in grievous sinfulness—the permitter and performer of
2in witchcraft, the serpent Srébar in violence, Vadak * in producing evil progeny *, Tdr-i Bradar-vakhsh in destroying a righteous mam, and an apostate® in grievous sinfulness—the permitter and performer of 1 The first word of the sixth h4 of the first Gatha (Yas. XXXIII, 1), here written yas4ts in Pahlavi in both MSS. ® See Bk. VIII, Chaps. XIII, 8, XXXV, 13, and Dd. LXXII, 2-9, which last chapter contains further details regarding these seven heinous sinners, probably derived from the actual text of this ninth fargard of the SQdkar Nask. ® The mother of Dahak (Dd. LXXII, 5), the same as Udaf in Bd. XXXI, 6; for her viciousness see Dd. LX XVIII, 2. * Pahl. sarya hfind-dahakth, which last word indicates an original Av. hunusta (see Pahl. Yas. L, 10 b). 5 Both MSS. have Aharmané, but this differs only in its last letter from aharmék, ‘an apostate,’ which is the reading of Dd. LXXII, 9 and more suitable to the context. 186 DINKARD, BOOK IX. unnatural intercourse are unique in heinous sinfulness. 4. Perfect is the excellence of righteousness. CuHapTER XI. Sdkar Nask. 1. The tenth fargard, Y4-skyaothanA’, is about the complaint of the spirit of fires to Atharmazd owing to seven descriptions of people. 2. First, owing to domestics considering z¢ as contemptible and zm an unresisting state (agangth), molesting 2¢ immoderately, and making use of it with unwashed hands ; also the damsel who 4as introduced fire into the sole of Aer foot, and the bursting of the blister (avilag); and a weapon brought out, into z¢s splendour. 3. Second, the complaint owing to the carriers of fire from that abode [where the provision of care for fire is as a law to them, to that abode]? where the provision of care for fire is not as a law to them. 4. And there, owing to the arrival and preparation of the demons, it lay stupefied, like a powerful youth who zs feverish and in a languid state; and its cure from that sickness (aydyakth) was by bringing forward to it their pure sandal- wood, or benzoin, or aloe-wood, or pomegranate 8, or ' The first two words of the seventh, and last, ha of the first GAtha (Yas. XXXIV, 1), here written yé-shy&6sn6 in Pahlavi in both MSS. This fargard may perhaps be considered as a homily upon Yas. XXXIV, 4. * The words in brackets are omitted in B by mistake. ® The traditional equivalents of the four sweet-scented vegetable substances, Av. urv4sna,voh(-gaona, vohf-kereti, and hadh4naépata, which are mentioned in Vend. VIII, 2, 79, IX, 32, XIV, 3, CHAPTER X, 4-XI, I0. 187
3XXXIV, 4. * The words in brackets are omitted in B by mistake. ® The traditional equivalents of the four sweet-scented vegetable substances, Av. urv4sna,voh(-gaona, vohf-kereti, and hadh4naépata, which are mentioned in Vend. VIII, 2, 79, IX, 32, XIV, 3, CHAPTER X, 4-XI, I0. 187 whatever ¢here was of the most odoriferous of plants. 5. Third, the complaint owing to the hussy? unto whom it happens, through menstruation, ‘hat the stench and filth owing to the menstruation is brought to it (the fire); and zts sickness and stupefaction owing thereto are as written above. 6. Fourth, the complaint owing to the hussy who, dropping er knee on to the fire-stand, arranged ery curls; the falling of damp and moisture from er head, with the hair and filth therefrom, into the fire ; the consumption of z¢ discontentedly, amd the sickness and stupefaction owing thereto. 7. Fifth, the complaint owing to the father, oy guardian, of a child for not keeping the child away from the fire; and the bodily refuse and other unlawfulness that come upon it from such children. 8. Sixth, the complaint owing to the adversity which the unpurified infidel (agdén6) may bring upon it, by blowing the breath of A4zs mouth upon it in directing zs use, and it becomes incalculable. 9. Seventh, the complaint— which, ove says, is more awful and more grievous— owing to those who use it as an ordeal for a falsehood, and, when it is made evident thereby as to the acquitted and convicted, they become of a different opinion about it. 10. At the place of complaint that which is polluted is put forward together with that which is pure, and the increase of it (the fire) is through lawful and unlawful operation; z¢s burning alone XVIII, 71 as acceptable fuel for the sacred fire, or scent for fumigation; their Pahlavi names are merely corruptions of these Avesta words, 1 The word géh, ‘courtezan,’ is used here and in § 6 merely as a general opprobrious term for a woman. 188 DINKARD, BOOK IX. and increasing are such as when both would be as a necessity for it,and undesired and rapid burning and increasing ' are those which are polluted by burning and insatiably consuming ; and in that which is an operation unlawfully—the burning alone and increasing eng [such as when]? both would be as a necessity [for it]—the increase is troubled. 11. This, too, he® says: ‘I am not of the world here, and from here I wé/ extricate myse/f, from the earth up to the sky; I am also thy son‘, more to thee > than any of the other creatures.’ 12. And Atthaymazd spoke to him thus: ‘So thou shouldst stand over the fire, in thy proper duty as [a spirit °], carrying that club; [it is a substantial means, because I produce it, through which] thou turnest off [the whole bodily existence], some to the endless light, and some to the endless darkness.’
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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