Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
113. This, too, that 4e who shall provide care for fire has paid the greatest reverence unto Afharymazd. 14. The propitiation of the righteous is the best thing, and their vexation is the worst ; when pleased they favour one, and it zs the law of the sacred beings that they promote ; [when vexed they wound, and zt zs the demon that they restrict. 15. It is righteousness ¢hat zs perfect excellence.]* ' As in the case of a destructive conflagration. * The words in brackets are supplied by guess, to fill up a blank space left by the repairer of B on one of his patches. In K the passage is shorter, and stands as follows :—‘and in that which is unlawful operation 7# zs troubled by the increase.’ ’ The spirit of fires mentioned in §1. This dialogue seems to be a quotation from the original Pahlavi version of the Nask. ‘ Fire being called ‘the son of Afharmasd.’ 5 Both MSS. have ‘me’ by mistake. * The passages in brackets are omitted in B, evidently by mistake. CHAPTER XI, I1-XII, 3. 189 CuapTer XII. Stdkar Nash. 1. The eleventh fargard, the Yasna’, is about the assembly of the angels of the spiritual existences on account of the complaint of fire; and the complaint of fire in the assembly, with z¢s statement of this, too?: ‘I am not of the world here, and from here I wzd/ extricate myse/f, from the earth up to the sky, and there I w2// shine on to the earth of seven regions, like the moon and sun and even the divinelyproduced stars when they shine with their own light.” 2. The words of Atharymazd about the just complaining of fire as regards the contamination ° of the creatures, the impossibility of keeping the fire undisturbed, and satisfying the fire concerning the creation of the creatures for the worldly existence, along with the disturbed condition of fire, too, owing to the impossibility of maintaining * the uncreated state which, with the freedom from disturbance of fire also, was better ; Zkewzse proclaiming the care of zt, 3. And the speech of the fire was thus: ‘If there be not that one mode whereby I may thus shine, owing to those that Aave acted according to my request®, thou art aware, O Atharmazd! there ' The Yasna of seven chapters, Av. yasna haptanghfiti (Yas. XXXV, 3-XLI, 6), here written asn6 (for y&€sn6) in both MSS. * The spirit of fires, after repeating to the heavenly council the complaint he had already made to Aflharmazd alone, concludes with the same threat as in Chap. XI, rr. * B gimékhtakth (K gfiimésakth) implies deterioration by an ‘intermingling’ of evil. __ * K omits these last four words by mistake. ° That is, if he cannot desert the world, owing to the necessity of stopping with those who act properly. 190 DINKARD, BOOK Ix. are some among the creatures that I cannot grant so much ¢0; therefore carry me away, O Aihaymazd! then give me away there! and be thou carrying me away into the midst of Alran-vég?!’
2190 DINKARD, BOOK Ix. are some among the creatures that I cannot grant so much ¢0; therefore carry me away, O Aihaymazd! then give me away there! and be thou carrying me away into the midst of Alran-vég?!’ 4. The propitious? fire is from the creator AQhaymazd, and it is produced by him in a dwelling, without demg handled (bav4 sfidak6)’, by aid of bringing together‘. 5. And so he spoke in words thus : ‘Such is thine own growth, thou who art my fire! in every dwelling where thou comest, and zx every village, every community, and every province ; and as exalted as thou are the water and plants, and he, too, who is a guardian spirit of the righteous, when they shall bring forward holy-water for delivering up ¢o thee®; and, when they shall bring forward to thee firewood which is dry, a person— through the light which he observes—as spoken of it thus: “ This is the Gfsn-asf ° fire.”’ 6. About so much reward of the hewer and inspector and kindler of the firewood—when all three shall do z¢ for the sake of affection—as they ' The primeval home of Mazda-worship, the abode of Yim, and the scene of Zaratfist’s first promulgation of the religion, the Airyanem vaég6 of the Avesta (see Vend. I, 1, 3, II, 21; Bd. XX, 32, XXXII, 3). * Pahl. afzantk ; the spenista (‘most bounteous’) fire of Yas. XVII, 11, XXXVI, 3. According to Pahl. Yas. XVII, 67 it ‘stands in heaven before AQharmasd in a spiritual state.’ * Or it may mean ‘ derzg rubbed out,’ that is, ‘ by friction ;’ but compare the use of the word sfidakth in Bk. VIII, Chap. XXXVI, 19. ‘ Referring probably to the establishment of a sacred fire by bringing together every possible variety of fire that can be obtained. * Merely as a formal offering, or for purifying the fire-stand, not for mingling with the fire itself. * One of the three original sacred fires, which is said to have CHAPTER XII, 4—-II. 191 are possessing righteousness. 7. About the character and reward of the washer (4snét4r) and the producer of the purity and cleansing of that which the fire Aas dropped?, of the introducer of the firewood and the washer upwards ’, of the stirrer of the fire and the carrier-away of the firewood, who are strictly directed; the lawful work done with a cooking-pot and such-like, and the sin of him who is a disturber of it. 8. About the destroyer of that which the fire 4as dropped, and the introducer of damp firewood into it. 9. About the blessing of fire for people by whom 2¢ zs satisfied. 10. About advice as regards not bringing to the fire that which is due to theft, ov the power of extortion, and the grievous bridge-judgment ® of him who is bringing z¢; a/so the defilement (4]fdan) and hurting of the fire from that which occurs when he likewise consecrates his hoard (hanbarisn6), owing to the corruption by the demons‘ thus arisen. 11. This, too, that z¢ zs owing to want of attention to fire when z¢ zs not at every menstrual excitement they produce, zz a woman assisted by a propensity
311. This, too, that z¢ zs owing to want of attention to fire when z¢ zs not at every menstrual excitement they produce, zz a woman assisted by a propensity been established, in the time of king Kai-Khfsré, upon the Asnavand mountain in AtQr-patak4n, not far from Lake Késast (see Bd. XVII, 7; Zs. XI, 8-10). 1 B srakhté, K srakhté, both here and in § 8; compare Av. sras&, * Pahl. frdz 4sn4tar must mean one who washes in the mode defined by the Av. frasn4iti, as distinguished from upasn4iti, in Vend. VIII, 98, 99, Ep. I, iii, 2; this mode is explained as 14]4fk, ‘upwards,’ and distinguished from the fréddgQnd, ‘downward mode,’ in Ep. II, iv, 2. * B inserts ‘ thus arisen ¢hrough the demons,’ the same phrase as concludes the section. ‘ K has ‘ owing to a single word of the demons,’ by substituting aévak gébisnd for 4hfikinisnd. 192 DINKARD, BOOK Ix. for a son (pfs radth), ¢hat the progeny is a son. 12. And about the penalty for! the progress of other impropriety which occurs to fire; also about the person who has attained to the guardianship of fire and does not lawfully control zz. 13. About an admonition to Zaratist as to consecrating 4o the sacred beings anything whatever which one eats, and not eating wha zs unconsecrated. 14. About the wish of the evil spirit that no one shall be performing (vadidfin4ii-4d@5) worship and obeisance to the sacred beings, and ¢hat the people shall possess no ruler and high-priest, so that no desire of theirs shall arise for any virtuousness. 15. About an admonition as to indispensably worshipping the sacred beings with the best ceremonial, that of a priest (AsrQk5) without sin; or with an average one, that of a priest whose sin is not more than one Aredds? without a basis (a-bfin); or wzth the lowest one, that of a priest whose s¢z is not more than one Khér® on a basis (pavan bin). 16. Whoever, ina village of Mazda-worshippers, as not chanted the sacred hymns after fifteen years of age, through sinfulness, is as a dog they Aave thrown provisions 20, and it 4as occurred for a basis of the sin of unseasonable chattering *; also the inadmissibility of his soul by M4nsarspend ¢. 1 Assuming that pa stands for pavan. 3 See Bk. VIII, Chaps. XX, 64, XXXI, 39. ) A sin twice as great as an Aredfis (see Bk. VIII, Chap. XXXI, 39): * The sin of talking while eating, praying, or any other occasion when a prayer (v4g) has been taken inwardly, as a spell, and is not yet spoken out. ° A personification of the liturgy, Av. mathra spenta, ‘the bounteous text.’ CHAPTER XII, 12-23. 193
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.
113. This, too, that 4e who shall provide care for fire has paid the greatest reverence unto Afharymazd. 14. The propitiation of the righteous is the best thing, and their vexation is the worst ; when pleased they favour one, and it zs the law of the sacred beings that they promote ; [when vexed they wound, and zt zs the demon that they restrict. 15. It is righteousness ¢hat zs perfect excellence.]* ' As in the case of a destructive conflagration. * The words in brackets are supplied by guess, to fill up a blank space left by the repairer of B on one of his patches. In K the passage is shorter, and stands as follows :—‘and in that which is unlawful operation 7# zs troubled by the increase.’ ’ The spirit of fires mentioned in §1. This dialogue seems to be a quotation from the original Pahlavi version of the Nask. ‘ Fire being called ‘the son of Afharmasd.’ 5 Both MSS. have ‘me’ by mistake. * The passages in brackets are omitted in B, evidently by mistake. CHAPTER XI, I1-XII, 3. 189 CuapTer XII. Stdkar Nash. 1. The eleventh fargard, the Yasna’, is about the assembly of the angels of the spiritual existences on account of the complaint of fire; and the complaint of fire in the assembly, with z¢s statement of this, too?: ‘I am not of the world here, and from here I wzd/ extricate myse/f, from the earth up to the sky, and there I w2// shine on to the earth of seven regions, like the moon and sun and even the divinelyproduced stars when they shine with their own light.” 2. The words of Atharymazd about the just complaining of fire as regards the contamination ° of the creatures, the impossibility of keeping the fire undisturbed, and satisfying the fire concerning the creation of the creatures for the worldly existence, along with the disturbed condition of fire, too, owing to the impossibility of maintaining * the uncreated state which, with the freedom from disturbance of fire also, was better ; Zkewzse proclaiming the care of zt, 3. And the speech of the fire was thus: ‘If there be not that one mode whereby I may thus shine, owing to those that Aave acted according to my request®, thou art aware, O Atharmazd! there ' The Yasna of seven chapters, Av. yasna haptanghfiti (Yas. XXXV, 3-XLI, 6), here written asn6 (for y&€sn6) in both MSS. * The spirit of fires, after repeating to the heavenly council the complaint he had already made to Aflharmazd alone, concludes with the same threat as in Chap. XI, rr. * B gimékhtakth (K gfiimésakth) implies deterioration by an ‘intermingling’ of evil. __ * K omits these last four words by mistake. ° That is, if he cannot desert the world, owing to the necessity of stopping with those who act properly. 190 DINKARD, BOOK Ix. are some among the creatures that I cannot grant so much ¢0; therefore carry me away, O Aihaymazd! then give me away there! and be thou carrying me away into the midst of Alran-vég?!’
2190 DINKARD, BOOK Ix. are some among the creatures that I cannot grant so much ¢0; therefore carry me away, O Aihaymazd! then give me away there! and be thou carrying me away into the midst of Alran-vég?!’ 4. The propitious? fire is from the creator AQhaymazd, and it is produced by him in a dwelling, without demg handled (bav4 sfidak6)’, by aid of bringing together‘. 5. And so he spoke in words thus : ‘Such is thine own growth, thou who art my fire! in every dwelling where thou comest, and zx every village, every community, and every province ; and as exalted as thou are the water and plants, and he, too, who is a guardian spirit of the righteous, when they shall bring forward holy-water for delivering up ¢o thee®; and, when they shall bring forward to thee firewood which is dry, a person— through the light which he observes—as spoken of it thus: “ This is the Gfsn-asf ° fire.”’ 6. About so much reward of the hewer and inspector and kindler of the firewood—when all three shall do z¢ for the sake of affection—as they ' The primeval home of Mazda-worship, the abode of Yim, and the scene of Zaratfist’s first promulgation of the religion, the Airyanem vaég6 of the Avesta (see Vend. I, 1, 3, II, 21; Bd. XX, 32, XXXII, 3). * Pahl. afzantk ; the spenista (‘most bounteous’) fire of Yas. XVII, 11, XXXVI, 3. According to Pahl. Yas. XVII, 67 it ‘stands in heaven before AQharmasd in a spiritual state.’ * Or it may mean ‘ derzg rubbed out,’ that is, ‘ by friction ;’ but compare the use of the word sfidakth in Bk. VIII, Chap. XXXVI, 19. ‘ Referring probably to the establishment of a sacred fire by bringing together every possible variety of fire that can be obtained. * Merely as a formal offering, or for purifying the fire-stand, not for mingling with the fire itself. * One of the three original sacred fires, which is said to have CHAPTER XII, 4—-II. 191 are possessing righteousness. 7. About the character and reward of the washer (4snét4r) and the producer of the purity and cleansing of that which the fire Aas dropped?, of the introducer of the firewood and the washer upwards ’, of the stirrer of the fire and the carrier-away of the firewood, who are strictly directed; the lawful work done with a cooking-pot and such-like, and the sin of him who is a disturber of it. 8. About the destroyer of that which the fire 4as dropped, and the introducer of damp firewood into it. 9. About the blessing of fire for people by whom 2¢ zs satisfied. 10. About advice as regards not bringing to the fire that which is due to theft, ov the power of extortion, and the grievous bridge-judgment ® of him who is bringing z¢; a/so the defilement (4]fdan) and hurting of the fire from that which occurs when he likewise consecrates his hoard (hanbarisn6), owing to the corruption by the demons‘ thus arisen. 11. This, too, that z¢ zs owing to want of attention to fire when z¢ zs not at every menstrual excitement they produce, zz a woman assisted by a propensity
311. This, too, that z¢ zs owing to want of attention to fire when z¢ zs not at every menstrual excitement they produce, zz a woman assisted by a propensity been established, in the time of king Kai-Khfsré, upon the Asnavand mountain in AtQr-patak4n, not far from Lake Késast (see Bd. XVII, 7; Zs. XI, 8-10). 1 B srakhté, K srakhté, both here and in § 8; compare Av. sras&, * Pahl. frdz 4sn4tar must mean one who washes in the mode defined by the Av. frasn4iti, as distinguished from upasn4iti, in Vend. VIII, 98, 99, Ep. I, iii, 2; this mode is explained as 14]4fk, ‘upwards,’ and distinguished from the fréddgQnd, ‘downward mode,’ in Ep. II, iv, 2. * B inserts ‘ thus arisen ¢hrough the demons,’ the same phrase as concludes the section. ‘ K has ‘ owing to a single word of the demons,’ by substituting aévak gébisnd for 4hfikinisnd. 192 DINKARD, BOOK Ix. for a son (pfs radth), ¢hat the progeny is a son. 12. And about the penalty for! the progress of other impropriety which occurs to fire; also about the person who has attained to the guardianship of fire and does not lawfully control zz. 13. About an admonition to Zaratist as to consecrating 4o the sacred beings anything whatever which one eats, and not eating wha zs unconsecrated. 14. About the wish of the evil spirit that no one shall be performing (vadidfin4ii-4d@5) worship and obeisance to the sacred beings, and ¢hat the people shall possess no ruler and high-priest, so that no desire of theirs shall arise for any virtuousness. 15. About an admonition as to indispensably worshipping the sacred beings with the best ceremonial, that of a priest (AsrQk5) without sin; or with an average one, that of a priest whose sin is not more than one Aredds? without a basis (a-bfin); or wzth the lowest one, that of a priest whose s¢z is not more than one Khér® on a basis (pavan bin). 16. Whoever, ina village of Mazda-worshippers, as not chanted the sacred hymns after fifteen years of age, through sinfulness, is as a dog they Aave thrown provisions 20, and it 4as occurred for a basis of the sin of unseasonable chattering *; also the inadmissibility of his soul by M4nsarspend ¢. 1 Assuming that pa stands for pavan. 3 See Bk. VIII, Chaps. XX, 64, XXXI, 39. ) A sin twice as great as an Aredfis (see Bk. VIII, Chap. XXXI, 39): * The sin of talking while eating, praying, or any other occasion when a prayer (v4g) has been taken inwardly, as a spell, and is not yet spoken out. ° A personification of the liturgy, Av. mathra spenta, ‘the bounteous text.’ CHAPTER XII, 12-23. 193
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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