Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1VIII, 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 17. About the coming of Ast-vidéd!, at all times, to mortals whom death has reached 2, and also whom zt has not. 18. About the ideas of the wicked, that the best existence does not exist, ¢ha¢ the production of the renovation of the universe does not occur, that there are no dead whom they raise up thereby, and z¢ zs not that change one attains. 19. This, too, that is false, for the same veason they observe, dezng wicked ; because the best existence exists, ¢heve occurs a production of the renovation which is good, they raise up the dead thereby, and thus ome attains that change. 20. About an admonition as to not making lamentation and weeping over those passed away ; and, after the passing away of every righteous one of the religion to the spirits, ove is not to augment the distress of the very spirit of life by making lamentation and weeping over the departed. 21. And this, too, that the guardian spirits of the righteous claim no lamentation and weeping after their own ceremonial and the blessing of righteous men. 22. This, too, that the body of every one is not of like will with the soul; food is the desire of the body, and also a store of wealth; righteous action is the desire of the soul, and also the gifts which they give away. 23. About an enquiry of the righteous Zaratdst as to who it is who has banished (ép4rtntd) all goodness and perfection from his own self, but thinks ¢hem not banished, and does not complain of 1 Av. Ast6-vidhétu, one of the demons of death (see Bd. XXVIII, 35; Dd. XXXVI, 44). 2 Those who have attained old age, the natural time of death. (37) O 194 DiNKARD, BOOK IX. that loss!. 24. And the reply of Athavmazd, that it is he who is deceived? by his own tongue through the utterance of words, so that, through speaking falsely, he has become worthy of death. 25. This, too, that for him it is the weapon of the evil spirit ; even so complete mindfulness is the reign of Spendarmad@®, and thus a liar is more a power for the religion when a man, on account of dulness of thought, gzves no reply, so that he may not speak falsely through dulness of thought. 26. This, too, that he worships the demons with thousand-fold holy-water, who establishes him who is not a member of the community‘ in the Zéti duty 5, sooner than him who is a wise Zéti. 27. And this, too, that thou shouldst fetch him who is a member of the community for the Zéti duty, not him who is not a member of the community, for thus thy advance is to the supreme heaven (garédm4n3). 28. Also this, that a bad Zéti is worse from the Zéti duty.
227. And this, too, that thou shouldst fetch him who is a member of the community for the Zéti duty, not him who is not a member of the community, for thus thy advance is to the supreme heaven (garédm4n3). 28. Also this, that a bad Zéti is worse from the Zéti duty. 29. This, too, that that which is the earliest controller (aydkht4r)of sin is thought whzch is subdued ®, then forgiveness, then shame, and then listening; and, afterwards, through the sinfulness of the fiend ’,. ? B has ‘ and ¢here ts no complaint of the loss.’ 3K zivintdé. * The female archangel who has special charge of the earth and virtuous women (see Sls. XV, 20-24); she is a personification of Av. spemta Armaiti, ‘bountiful devotion,’ of which phrase the latter word is translated by Pahl. bindak-mifnisntfh, ‘ complete mindfulness.’ See also Bk. VIII, Chap. IX, 3, and S. B.E., vol. xviii, Pp. 393, 396. ‘ K adéhm; B has khéshm, ‘ wrath,’ here, but not so in § 27. 5 See Bk. VIII, Chap. VII, 5, 9. * B has ‘he who is a controller of sin is Vohfiman, owing to thinking of the spirits, which is subdued.’ 7 K has only ‘through sinfulness.’ CHAPTER XII, 24—XIII, 3. 195 one becomes a promise-breaker. 30. This, too, that they shall bring every man who is a wounder before the convocation composed of any priest who is a controller of recitation (srayisnd aydkht4r), any priest who is of the district (4dehik), any priest who is of an out-district (afizdehik), and any priest who is ¢he man's own kinsman. 31. ‘ Thus say I unto thee, O Spitaman! let ¢here e no breach of promise; neither when the conversation, that they would make a support, was with the wicked, and there is no great judiciousness in it ; nor when z¢ was with those of thine own religion, the righteous, as to anything of great judiciousness ; because both of them are promises, both w2¢h the wicked and the righteous "’ 32. It is the excellence of righteousness that zs perfect. CuarTer XIII. Stdkar Nask. 1. The twelfth fargard, Ustavaiti’, is about the exaltation of Zaratdst through the satisfaction of water, and the hope of all creatures for him. 2. And about the impure recitation of a text, when® the text is not uttered by a high-priest. 3. This, too, that the text which a man who is corrupted may ? This admonition occurs repeatedly (see Chap. XX, 5; Yt. X, 2; AV. LII, 7). * The appellation of the first h& of the second G&tha (Yas. XLII) which begins with the words ust4 ahm4i yahméai ust4; it is here written afistavaitd in Pahlavi. 5 Assuming that mfin, ‘which,’ stands for amat; the P&zand of both words being practically the same. Or, it may be, ‘ also him who does not utter the text through a high-priest.’ O02 196 DINKARD, BOOK IX.
35 Assuming that mfin, ‘which,’ stands for amat; the P&zand of both words being practically the same. Or, it may be, ‘ also him who does not utter the text through a high-priest.’ O02 196 DINKARD, BOOK IX. offer is an impropriety (adin4th) for that which is an uncorrupted place. 4. This, too, is declared, that a greedy man whose belly is filled by accumulation—and the end of every sin is, to him, only for the gratification of the body—one considers just like a gallows to which ¢herve is a foundation (stpd) of every impurity. 5. This, too, that a bird (v4é) practises that habit (s4n) even that it kills those outright which have become large in our midst, which are the serpents produced by the demons. 6. This, too, that for invocation (azb4yisnd) of the sacred beings thinking with speaking, speaking with acting, and acting without deceitfulness are effectual. 7. About the pure goodness of the archangels, and the union of their thoughts, words, and deeds together ; their bountifulness, nurturing, and protection are the cause? of the prosperity of the world. 8. About the production of Zaratist dy Atharmazd with a goodness like his own. 9. This, too, that whoever gives anything to the disciples of Zaratdst, his reward and recompense are just as though the thing had been given by him to Zaratdst*. 10. It is perfect excellence ¢hat zs righteousness. CuaPTER XIV. Sidkar Nask. 1. The thirteenth fargard, Tad-thw4-peresa %, 1 B omits s4n, ‘ the cause of.’ * Compare :—‘ Inasmuch as ye have done 7# unto one of the least of these my brethren, ye have done :# unto me.’ (Matthew XXV. 40.) * The first three words of the second h of the second G&tha (Yas. XLIV, 1), here written tad-sp4-péres in Pahlavi. CHAPTER XIII, 4—XV, I. 197 is about the strength avd mightiness of the spirit of the sacred cake. 2. This, too, that every night the demons rush from hell * into the world, to injure and cause the death of the creatures ; and, when Zeople consecrate a sacred cake, that spirit descends to attack and keep back the demons, and to engage in combat with the demons ninety-nine times during every night; he also smites and stupefies them, and keeps them back from destroying the world. 3. This, too, that any one whatever of those men who utter these words * in prayer becomes righteous, except those men who shall contentedly, ox wishfully, carry out a command for evil deeds, and they deceive (sufténd), or make others deceive, by statements proposed to them ; ad whose evil thoughts are thus more than ¢he:y good thoughts, their evil words more than ¢hey good words, and their evil deeds more than ¢hezy good deeds. 4. About carrying off the reliance produceable that @ s¢z worthy of death is the obliteration (fréz mfshtand) of other sin, like an awful azd mighty wind when it sweeps swiftly over the plain 4. 5. Of righteousness the excellence is perfect. CHAPTER XV. Sidkar Nask. 1. The fourteenth fargard, Ad-fravakhshy4‘, is 1 See Bk. VII, Chap. XXIX, 2.
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.
1VIII, 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 17. About the coming of Ast-vidéd!, at all times, to mortals whom death has reached 2, and also whom zt has not. 18. About the ideas of the wicked, that the best existence does not exist, ¢ha¢ the production of the renovation of the universe does not occur, that there are no dead whom they raise up thereby, and z¢ zs not that change one attains. 19. This, too, that is false, for the same veason they observe, dezng wicked ; because the best existence exists, ¢heve occurs a production of the renovation which is good, they raise up the dead thereby, and thus ome attains that change. 20. About an admonition as to not making lamentation and weeping over those passed away ; and, after the passing away of every righteous one of the religion to the spirits, ove is not to augment the distress of the very spirit of life by making lamentation and weeping over the departed. 21. And this, too, that the guardian spirits of the righteous claim no lamentation and weeping after their own ceremonial and the blessing of righteous men. 22. This, too, that the body of every one is not of like will with the soul; food is the desire of the body, and also a store of wealth; righteous action is the desire of the soul, and also the gifts which they give away. 23. About an enquiry of the righteous Zaratdst as to who it is who has banished (ép4rtntd) all goodness and perfection from his own self, but thinks ¢hem not banished, and does not complain of 1 Av. Ast6-vidhétu, one of the demons of death (see Bd. XXVIII, 35; Dd. XXXVI, 44). 2 Those who have attained old age, the natural time of death. (37) O 194 DiNKARD, BOOK IX. that loss!. 24. And the reply of Athavmazd, that it is he who is deceived? by his own tongue through the utterance of words, so that, through speaking falsely, he has become worthy of death. 25. This, too, that for him it is the weapon of the evil spirit ; even so complete mindfulness is the reign of Spendarmad@®, and thus a liar is more a power for the religion when a man, on account of dulness of thought, gzves no reply, so that he may not speak falsely through dulness of thought. 26. This, too, that he worships the demons with thousand-fold holy-water, who establishes him who is not a member of the community‘ in the Zéti duty 5, sooner than him who is a wise Zéti. 27. And this, too, that thou shouldst fetch him who is a member of the community for the Zéti duty, not him who is not a member of the community, for thus thy advance is to the supreme heaven (garédm4n3). 28. Also this, that a bad Zéti is worse from the Zéti duty.
227. And this, too, that thou shouldst fetch him who is a member of the community for the Zéti duty, not him who is not a member of the community, for thus thy advance is to the supreme heaven (garédm4n3). 28. Also this, that a bad Zéti is worse from the Zéti duty. 29. This, too, that that which is the earliest controller (aydkht4r)of sin is thought whzch is subdued ®, then forgiveness, then shame, and then listening; and, afterwards, through the sinfulness of the fiend ’,. ? B has ‘ and ¢here ts no complaint of the loss.’ 3K zivintdé. * The female archangel who has special charge of the earth and virtuous women (see Sls. XV, 20-24); she is a personification of Av. spemta Armaiti, ‘bountiful devotion,’ of which phrase the latter word is translated by Pahl. bindak-mifnisntfh, ‘ complete mindfulness.’ See also Bk. VIII, Chap. IX, 3, and S. B.E., vol. xviii, Pp. 393, 396. ‘ K adéhm; B has khéshm, ‘ wrath,’ here, but not so in § 27. 5 See Bk. VIII, Chap. VII, 5, 9. * B has ‘he who is a controller of sin is Vohfiman, owing to thinking of the spirits, which is subdued.’ 7 K has only ‘through sinfulness.’ CHAPTER XII, 24—XIII, 3. 195 one becomes a promise-breaker. 30. This, too, that they shall bring every man who is a wounder before the convocation composed of any priest who is a controller of recitation (srayisnd aydkht4r), any priest who is of the district (4dehik), any priest who is of an out-district (afizdehik), and any priest who is ¢he man's own kinsman. 31. ‘ Thus say I unto thee, O Spitaman! let ¢here e no breach of promise; neither when the conversation, that they would make a support, was with the wicked, and there is no great judiciousness in it ; nor when z¢ was with those of thine own religion, the righteous, as to anything of great judiciousness ; because both of them are promises, both w2¢h the wicked and the righteous "’ 32. It is the excellence of righteousness that zs perfect. CuarTer XIII. Stdkar Nask. 1. The twelfth fargard, Ustavaiti’, is about the exaltation of Zaratdst through the satisfaction of water, and the hope of all creatures for him. 2. And about the impure recitation of a text, when® the text is not uttered by a high-priest. 3. This, too, that the text which a man who is corrupted may ? This admonition occurs repeatedly (see Chap. XX, 5; Yt. X, 2; AV. LII, 7). * The appellation of the first h& of the second G&tha (Yas. XLII) which begins with the words ust4 ahm4i yahméai ust4; it is here written afistavaitd in Pahlavi. 5 Assuming that mfin, ‘which,’ stands for amat; the P&zand of both words being practically the same. Or, it may be, ‘ also him who does not utter the text through a high-priest.’ O02 196 DINKARD, BOOK IX.
35 Assuming that mfin, ‘which,’ stands for amat; the P&zand of both words being practically the same. Or, it may be, ‘ also him who does not utter the text through a high-priest.’ O02 196 DINKARD, BOOK IX. offer is an impropriety (adin4th) for that which is an uncorrupted place. 4. This, too, is declared, that a greedy man whose belly is filled by accumulation—and the end of every sin is, to him, only for the gratification of the body—one considers just like a gallows to which ¢herve is a foundation (stpd) of every impurity. 5. This, too, that a bird (v4é) practises that habit (s4n) even that it kills those outright which have become large in our midst, which are the serpents produced by the demons. 6. This, too, that for invocation (azb4yisnd) of the sacred beings thinking with speaking, speaking with acting, and acting without deceitfulness are effectual. 7. About the pure goodness of the archangels, and the union of their thoughts, words, and deeds together ; their bountifulness, nurturing, and protection are the cause? of the prosperity of the world. 8. About the production of Zaratist dy Atharmazd with a goodness like his own. 9. This, too, that whoever gives anything to the disciples of Zaratdst, his reward and recompense are just as though the thing had been given by him to Zaratdst*. 10. It is perfect excellence ¢hat zs righteousness. CuaPTER XIV. Sidkar Nask. 1. The thirteenth fargard, Tad-thw4-peresa %, 1 B omits s4n, ‘ the cause of.’ * Compare :—‘ Inasmuch as ye have done 7# unto one of the least of these my brethren, ye have done :# unto me.’ (Matthew XXV. 40.) * The first three words of the second h of the second G&tha (Yas. XLIV, 1), here written tad-sp4-péres in Pahlavi. CHAPTER XIII, 4—XV, I. 197 is about the strength avd mightiness of the spirit of the sacred cake. 2. This, too, that every night the demons rush from hell * into the world, to injure and cause the death of the creatures ; and, when Zeople consecrate a sacred cake, that spirit descends to attack and keep back the demons, and to engage in combat with the demons ninety-nine times during every night; he also smites and stupefies them, and keeps them back from destroying the world. 3. This, too, that any one whatever of those men who utter these words * in prayer becomes righteous, except those men who shall contentedly, ox wishfully, carry out a command for evil deeds, and they deceive (sufténd), or make others deceive, by statements proposed to them ; ad whose evil thoughts are thus more than ¢he:y good thoughts, their evil words more than ¢hey good words, and their evil deeds more than ¢hezy good deeds. 4. About carrying off the reliance produceable that @ s¢z worthy of death is the obliteration (fréz mfshtand) of other sin, like an awful azd mighty wind when it sweeps swiftly over the plain 4. 5. Of righteousness the excellence is perfect. CHAPTER XV. Sidkar Nask. 1. The fourteenth fargard, Ad-fravakhshy4‘, is 1 See Bk. VII, Chap. XXIX, 2.
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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