Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. And so, too, those also who think scornfully of Atharmazd, O pure and righteous Spitam4n! and their own religion, the strength of the righteous avd thy disciples. 4. Excellence ¢hat zs perfect is righteousness. CHAPTER XIX. Stidkar Nask. 1. The eighteenth fargard, Ad-m4-yav4', is ' The first word of the second hé of the third Gatha (Yas. XLVIII, 1), here written yeztk in Pahlavi. 2 B omits ‘sins.’ 3 Or ‘glory.’ * So in K, but both MSS. give this clause imperfectly. 5 The first three words of the third h4 of the third Gatha (Yas. XLIX, 1), here written ad-m4-fyfb6 in Pahlavi. CHAPTER XVIII, I-XIX, 3. 207 about the pregnancy of the demon from him who has eaten and chattered in sinfulness cowards Khirdad and Amfrdad!, or who makes water when standing *, ov who heedlessly sees A4zs semen. 2. And the hussy? who spills (gQyéd@6) anything after sunset (hik-frashmék-d4@), oy who scatters a morsel (d4nar) of food to the north, a¢ night, without a recitation of the Ahunavair ¢. 3. This, too, that only the soul is constantly desirable for the body, even through this alone, that this perishable body [is a worldly state of righteousness, and, by rousing up (l4l4-payamisnih)® when thou wouldst sleep on, the righteousness] is on the advance when thou wouldst have retreated ; and 1 Av. haurvat&t, ‘completeness, or health,’ and ameretat, ‘immortality ;’ the archangels who have special charge of water and plants, respectively (see Sls. XV, 25-29), and are said to be injured by the sin of talking while eating and drinking those things (see Chap. IX, 2). x yey polluting more ground than is necessary (see Sls. 2 5 ° : 5 See Chap. XI, 5 n. * K does not mention the latter sinful action. The reason of the sin of such actions is that they may be considered as offerings to the demons (who are supposed to come from the north and to be powerful at night) unless protected by the Ahunavair (see Bk. VIII, Chap. I, 7) used as an exorcism (see Sd. XXX, 1, 2; Sls. X, 4, XII, 18). 5 B has ‘even through the assertion that this is corporeal and perishable.’ The passage in brackets occurs only in K. * This appears to be the most probable reading of the word which occurs again in § 5, where it is written 1414-ftpayamisnth in K, which form is also found in Hn, I, 23, where it translates Av. ustryamn6. For the latter member of this compound see also Chap. XX, 6,7. For the syllable yam we might substitute gam or gam without much alteration of meaning, or even dam if we translate by ‘fanning up, exciting.’ 208 DINKARD, BOOK IX.
2ustryamn6. For the latter member of this compound see also Chap. XX, 6,7. For the syllable yam we might substitute gam or gam without much alteration of meaning, or even dam if we translate by ‘fanning up, exciting.’ 208 DINKARD, BOOK IX. the righteousness, in arising, is like thee in every coming and departure; through fetching and delivering the breath it shall become good reward, abundant reward, and the reward of righteousness. 4. When the body shall act so, the soul is rejoiced and shall utter a blessing for the body thus: ‘ Happy may it be for thee, O perishable body! whom I have made tall, azd whom I have brought near to the best existence.’ 5. And when the body shall not accept the progress (afrAs) of the soul, and says z¢ zs evil progress on rousing up, evil progress on advancing, [and evil progress upwards, the soul is a demon]! and shall offer [lamentable]! words thus: ‘ Evil art thou, O perishable body! whom I made dwarfish (gasdk), and whom I have brought near to the worst existence.’ 6. About where there are unaccustomed (avésak93), imperfect, and secret signs of short life, and the healthfulness of uttering the Ahunavair* axd Ashem® for it. 7. This, too, that, when thou wouldst squat for making water, thou recitest the Ahunavair, and the Ashem, afterwards, when thou wouldst stand up; so that any demon, or fiend, shall least injure thee. 8. And when thou wouldst go in unto ¢hy wife (narik), thou recitest first the Ahunavair, and the Ashem, afterwards, when thou wouldst be coming together‘; for so thou wouldst be making that, too, which arises—which is thy son—more righteous and 1 The words in brackets are omitted in K. * See Bk. VIII, Chap. I, 7. 5 See Chap. III, 1; here, and in §§ 7, 8, it is expressed by Pahl. aharAyth, ‘righteousness, being an abbreviation of its usual appellation, ‘ praise of righteousness,’ in Pahlavi. * Pahl. ‘amat andarg hakht6 vadfdinafi aé’ CHAPTER XIX, 4—XX, 2. 209 more successful through the Ashem. 9. This, too, that, when thou wouldst go into a house, thou shouldst be offering homage, and do thou utter the Ahunavair, for the spirit of the house and for everything of the material existence of the righteous which is and was and wz2// be in that dwelling. 10. Also about the corruption (ta vastand) of the wicked, and the calamity (sQr) which is unjustly distributed by them in the realm}. 11. Excellence that zs perfect is righteousness, CuarTer XX, Stdkar Nask. 1. The nineteenth fargard, Kad-méi-urv4?, is about where the souls, when they come together, extol the soul of him who was a virtuous high-priest, a friend of the soul, because he did not injure it, avd guarded z¢ from hell. 2. About the darkness, the intensity (bdr’zvéhémandith) and far-reaching bottomlessness of the blackness, and the absence of goodness zz hell ; and the proximity to stenches, close concealment %, sleetpelted clambering (ptsnak6-b4linih), frozen ad-
32. About the darkness, the intensity (bdr’zvéhémandith) and far-reaching bottomlessness of the blackness, and the absence of goodness zz hell ; and the proximity to stenches, close concealment %, sleetpelted clambering (ptsnak6-b4linih), frozen ad- 1 Like Yas. XLIX this fargard begins with special references to the wicked, and returns to them towards the end. 3 The first three words of the fourth, and last, hi of the third Gatha (Yas. L, 1), here written kad-m6k-ravaké in Pahlavi. ® Compare AV. LIV, 5-8 :—‘As close as (tang -i2) from the ear to the eye, and as many as the hairs a horse has in 47s mane, so many in number the souls of the wicked stand, but they do not see, nor do they hear a sound, one from the other, and every one, therefore, thinks that he is alone.’ For a description of hell see also Dd. XXVII. (37] P 210 DiNKARD, BOOK IX. vancing, painful condition, distressed state, and awful fear of those in hell. 3. This, too, that is thrown open (lakhv4r ramitund) over it, from the Daitt peak!, which is in Atran-vég, to Albdar’z?, and below the middle of which is the gate of hell, is the Kinvad bridge® which is the route (vid4r) of every one, righteous oy wicked ; the width across the route of the righteous is a breadth of nine spears, each one the length of three reeds, 6u¢ the route for the wicked becomes like the edge of a razor. 4. ‘Thus say I* unto thee, O Spitaman! that the man of truth steps fofward over the Xinvad pass, even the far-famed happy bridge; for Astad®, the good promoter of the world, and Mit7é° of the vast cattle-pastures save only the man possessing truth from that distress, as though they were a regiment (s¢pah) a thousand strong. 5. So I say unto thee, O Spitém4n! that thou shouldst not become a liar unto Mit7é, neither when thou wouldst converse with the wicked, nor when /¢how wouldst with those of thine own religion who are righteous; for both of those are promises, both w2z¢h the wicked and the righteous ; there is a promise, O Zaratist! even of a wolf with young animals, éu¢ that which is a ' Or Kakéd-t DAitt (see Pahl. Vend. XIX, 101; Bd. XII, 7). ? Av. hara berezaiti, the range of lofty mountains supposed to surround the world (see Bd. V, 3-5). * Here called Xinakdé-pfhal, and Ais-vidarg in § 4; fora fuller descripticn of it see Dd. XXI, 2-7. Allusion is made to it in _ Yas. L, 7. * Afharmazd, speaking to Zaratfst. The whole of this paragraph appears to be quoted verbatim from the original Pahlavi text of the Nask. 5 See Chap. IX, 6. ® See Bk. VIII, Chap. XLIV, 16. CHAPTER XX, 3-10. 211
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.
13. And so, too, those also who think scornfully of Atharmazd, O pure and righteous Spitam4n! and their own religion, the strength of the righteous avd thy disciples. 4. Excellence ¢hat zs perfect is righteousness. CHAPTER XIX. Stidkar Nask. 1. The eighteenth fargard, Ad-m4-yav4', is ' The first word of the second hé of the third Gatha (Yas. XLVIII, 1), here written yeztk in Pahlavi. 2 B omits ‘sins.’ 3 Or ‘glory.’ * So in K, but both MSS. give this clause imperfectly. 5 The first three words of the third h4 of the third Gatha (Yas. XLIX, 1), here written ad-m4-fyfb6 in Pahlavi. CHAPTER XVIII, I-XIX, 3. 207 about the pregnancy of the demon from him who has eaten and chattered in sinfulness cowards Khirdad and Amfrdad!, or who makes water when standing *, ov who heedlessly sees A4zs semen. 2. And the hussy? who spills (gQyéd@6) anything after sunset (hik-frashmék-d4@), oy who scatters a morsel (d4nar) of food to the north, a¢ night, without a recitation of the Ahunavair ¢. 3. This, too, that only the soul is constantly desirable for the body, even through this alone, that this perishable body [is a worldly state of righteousness, and, by rousing up (l4l4-payamisnih)® when thou wouldst sleep on, the righteousness] is on the advance when thou wouldst have retreated ; and 1 Av. haurvat&t, ‘completeness, or health,’ and ameretat, ‘immortality ;’ the archangels who have special charge of water and plants, respectively (see Sls. XV, 25-29), and are said to be injured by the sin of talking while eating and drinking those things (see Chap. IX, 2). x yey polluting more ground than is necessary (see Sls. 2 5 ° : 5 See Chap. XI, 5 n. * K does not mention the latter sinful action. The reason of the sin of such actions is that they may be considered as offerings to the demons (who are supposed to come from the north and to be powerful at night) unless protected by the Ahunavair (see Bk. VIII, Chap. I, 7) used as an exorcism (see Sd. XXX, 1, 2; Sls. X, 4, XII, 18). 5 B has ‘even through the assertion that this is corporeal and perishable.’ The passage in brackets occurs only in K. * This appears to be the most probable reading of the word which occurs again in § 5, where it is written 1414-ftpayamisnth in K, which form is also found in Hn, I, 23, where it translates Av. ustryamn6. For the latter member of this compound see also Chap. XX, 6,7. For the syllable yam we might substitute gam or gam without much alteration of meaning, or even dam if we translate by ‘fanning up, exciting.’ 208 DINKARD, BOOK IX.
2ustryamn6. For the latter member of this compound see also Chap. XX, 6,7. For the syllable yam we might substitute gam or gam without much alteration of meaning, or even dam if we translate by ‘fanning up, exciting.’ 208 DINKARD, BOOK IX. the righteousness, in arising, is like thee in every coming and departure; through fetching and delivering the breath it shall become good reward, abundant reward, and the reward of righteousness. 4. When the body shall act so, the soul is rejoiced and shall utter a blessing for the body thus: ‘ Happy may it be for thee, O perishable body! whom I have made tall, azd whom I have brought near to the best existence.’ 5. And when the body shall not accept the progress (afrAs) of the soul, and says z¢ zs evil progress on rousing up, evil progress on advancing, [and evil progress upwards, the soul is a demon]! and shall offer [lamentable]! words thus: ‘ Evil art thou, O perishable body! whom I made dwarfish (gasdk), and whom I have brought near to the worst existence.’ 6. About where there are unaccustomed (avésak93), imperfect, and secret signs of short life, and the healthfulness of uttering the Ahunavair* axd Ashem® for it. 7. This, too, that, when thou wouldst squat for making water, thou recitest the Ahunavair, and the Ashem, afterwards, when thou wouldst stand up; so that any demon, or fiend, shall least injure thee. 8. And when thou wouldst go in unto ¢hy wife (narik), thou recitest first the Ahunavair, and the Ashem, afterwards, when thou wouldst be coming together‘; for so thou wouldst be making that, too, which arises—which is thy son—more righteous and 1 The words in brackets are omitted in K. * See Bk. VIII, Chap. I, 7. 5 See Chap. III, 1; here, and in §§ 7, 8, it is expressed by Pahl. aharAyth, ‘righteousness, being an abbreviation of its usual appellation, ‘ praise of righteousness,’ in Pahlavi. * Pahl. ‘amat andarg hakht6 vadfdinafi aé’ CHAPTER XIX, 4—XX, 2. 209 more successful through the Ashem. 9. This, too, that, when thou wouldst go into a house, thou shouldst be offering homage, and do thou utter the Ahunavair, for the spirit of the house and for everything of the material existence of the righteous which is and was and wz2// be in that dwelling. 10. Also about the corruption (ta vastand) of the wicked, and the calamity (sQr) which is unjustly distributed by them in the realm}. 11. Excellence that zs perfect is righteousness, CuarTer XX, Stdkar Nask. 1. The nineteenth fargard, Kad-méi-urv4?, is about where the souls, when they come together, extol the soul of him who was a virtuous high-priest, a friend of the soul, because he did not injure it, avd guarded z¢ from hell. 2. About the darkness, the intensity (bdr’zvéhémandith) and far-reaching bottomlessness of the blackness, and the absence of goodness zz hell ; and the proximity to stenches, close concealment %, sleetpelted clambering (ptsnak6-b4linih), frozen ad-
32. About the darkness, the intensity (bdr’zvéhémandith) and far-reaching bottomlessness of the blackness, and the absence of goodness zz hell ; and the proximity to stenches, close concealment %, sleetpelted clambering (ptsnak6-b4linih), frozen ad- 1 Like Yas. XLIX this fargard begins with special references to the wicked, and returns to them towards the end. 3 The first three words of the fourth, and last, hi of the third Gatha (Yas. L, 1), here written kad-m6k-ravaké in Pahlavi. ® Compare AV. LIV, 5-8 :—‘As close as (tang -i2) from the ear to the eye, and as many as the hairs a horse has in 47s mane, so many in number the souls of the wicked stand, but they do not see, nor do they hear a sound, one from the other, and every one, therefore, thinks that he is alone.’ For a description of hell see also Dd. XXVII. (37] P 210 DiNKARD, BOOK IX. vancing, painful condition, distressed state, and awful fear of those in hell. 3. This, too, that is thrown open (lakhv4r ramitund) over it, from the Daitt peak!, which is in Atran-vég, to Albdar’z?, and below the middle of which is the gate of hell, is the Kinvad bridge® which is the route (vid4r) of every one, righteous oy wicked ; the width across the route of the righteous is a breadth of nine spears, each one the length of three reeds, 6u¢ the route for the wicked becomes like the edge of a razor. 4. ‘Thus say I* unto thee, O Spitaman! that the man of truth steps fofward over the Xinvad pass, even the far-famed happy bridge; for Astad®, the good promoter of the world, and Mit7é° of the vast cattle-pastures save only the man possessing truth from that distress, as though they were a regiment (s¢pah) a thousand strong. 5. So I say unto thee, O Spitém4n! that thou shouldst not become a liar unto Mit7é, neither when thou wouldst converse with the wicked, nor when /¢how wouldst with those of thine own religion who are righteous; for both of those are promises, both w2z¢h the wicked and the righteous ; there is a promise, O Zaratist! even of a wolf with young animals, éu¢ that which is a ' Or Kakéd-t DAitt (see Pahl. Vend. XIX, 101; Bd. XII, 7). ? Av. hara berezaiti, the range of lofty mountains supposed to surround the world (see Bd. V, 3-5). * Here called Xinakdé-pfhal, and Ais-vidarg in § 4; fora fuller descripticn of it see Dd. XXI, 2-7. Allusion is made to it in _ Yas. L, 7. * Afharmazd, speaking to Zaratfst. The whole of this paragraph appears to be quoted verbatim from the original Pahlavi text of the Nask. 5 See Chap. IX, 6. ® See Bk. VIII, Chap. XLIV, 16. CHAPTER XX, 3-10. 211
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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