Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XXI, 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 lascivious (géhik) promise is more awful, O Spitaman! 6. So I say unto thee, O Spitam4n! that thou shouldst not seize a wanton (géhtk) for use— that is, do not make her ¢hy wife—and with compulsion (AQpayamisnth) of her '—that is, do not let thyself lie with her. 7. And if thou shouldst seize a courtezan for use, and with compulsion of her, thou mayst not dismiss Aer afterwards, neither in adversity, nor in prosperity, neither on account of fondness for self, nor for life ; because 4e who seizes a courtezan for use, and with compulsion, and shall dismiss her on account of fondness for self, or for life, becomes thereby a breaker of promises 0 the house, village, community, ov province, ¢hat gives her life (valman zivinéd@d), and ¢o the soul that animates her ®.’ 8. So breaking the promise comes upon the children that are theirs, through evil teaching; ad he who is wicked is lying down without children at the bottom of hell. 9. Zhat is, there is nothing whatever of® happiness for the wicked, that happiness which is produced abundantly by him who zs Adharymazd. 10. Perfect righteousness is excellence. 1 Or, perhaps, ‘with approach to her’ (see Chap. XIX, 3 n). If dpadamisnih were read, it might mean ‘aspiration, or attachment’ for her. ? This implies that the woman, being a notorious sinner, cannot reasonably complain of bodily injury on being dismissed; but her soul and the community are grievously injured by her being thus driven into further sin, and for this injury the man’s soul will be made responsible. 5 K has ‘ none even of this.’ P2 212 DINKARD, BOOK IX. CHAPTER X XI. Sidkar Nask. 1. The twentieth fargard, Vohdi-khshathrem}, is about the oppressive actions of the sovereignty which Dah4k®* exercised over the earth of seven regions, and the forward progress of his commands owing to a surrounding of terrors. 2. About Dahak's enquiry of the members of the assembly, regarding the reason of the affliction of the collected people, after the cutting «fs of Yim® and the accession (khfid@4yth) of Dahak; and the people’s saying, zz reply to Dahak, that Yim had kept away want and destitution, hunger and thirst, decay and death, lamentation and weeping from the world, deszdes the cold and heat of the immoderate mingling of the demon with mankind. 3. And this, too, that‘ ‘a giver of comfort was Yim—that is, those things weve produced by him which are the comfort of mankind—and he was a giver of desire for them, so that his happiness was through the gratification produced—that is, mankind gratified him through virtue. 4. And Addak*, who made 1 The first two words of the fourth Gatha (Yas. LI, 1), here written vohQk-khshatar (B) and véhQk-khshatar (K) in Pahlavi.
24. And Addak*, who made 1 The first two words of the fourth Gatha (Yas. LI, 1), here written vohQk-khshatar (B) and véhQk-khshatar (K) in Pahlavi. 2 See Bk. VIII, Chap. XIII, 8. 5 As mentioned in Yt. XIX, 46; Bd. XVII, 5 (‘ when Yim was cut up by them the fire Frébak saves the glory of Yim from the hand of Dah&k’) and XXXI, 5. Regarding Yim see Bk. VIII, Chap. XIII, 6-8. * What follows, as far as the end of § 7, appears to be quoted verbatim from the original Pahlavi text of the Nask. 5 The demon Uda who tries to make people talk when they ought to be silent (Bd. XXVIII, 19), and who seems to be identified CHAPTER XXI, 1-6. 213 Yim the splendid aad rich in flocks—who was struck down by you through violent assault—unauthorisedly desirous (varak?) and eager for the world, produced want and destitution, distress and greed, hunger and thirst, and the sanctifier? of Wrath the wounding assailant, Want without pastures, Terror, Destruction the secret-moving, Decay the decrepit °, and the seven avch-demons‘,’ 5. And this, too, that ‘those who look for a son ave made devoid of pregnancy by thee; evil-destined is the monster (sipist) self-made, the uncompleted demon that it is impossible to seek a remedy for, who does not extend (la valéd) from Azmself, that is, no lineage proceeds from him. 6. And thou av¢a sheep that is a widetraveller, and keeps the dog away from mankind ; thou 4as¢ snatched away from us the bright radiance of Yim the splendid and rich in flocks, who came out on every evil contingency, at the approach of (in Pahl. Vend. XVIII, 70) with the fiend who confesses her amours to Srésh, and is said (in Bd. XXXI, 6) to have been the mother of Dahak, there named Udat or Afid, but more commonly called Vadak (see Chap. X, 3; Dd. LXXII, 5, LXXVIII, 2), whence possibly the matronymic Vadakén (Mkh. LVII, 25, the Av. vadhaghana of Vend. XIX, 6) of that monarch. The text here appears to allude to an amour with Yim. 1 Av. vara; or it may be a miswriting of vardak, ‘astray’ (Av. vareta). ® Pahl. afzisn-hémé6nd, ‘one holding ceremonies,’ alluding: to Dah&k himself as the progeny of Afidak. 5 These five demons are Aeshm, Niydz, Saham, Ség, and Zarm4n in Pahlavi, who, with the exception of Saham, ‘terror,’ are described in Bd. XXVIII, 15-17, 23, 26. 4 The seven arch-demons are the six mentioned in Bd. I, 27, XXVIII, 7-13, XXX, 29, whose Avesta names are Akem-mané, Indra, Sauru, Naunghaithya, Tauru, and Zairi#a (see Vend. X, 9, 10, XIX, 43), together with either Mithaokhta or Angramainyu himself (see Bd. I, 24). 214 DINKARD, BOOK IX. every winter, ov scorched by extreme heat, so as to act for the benefit of his place’. 7. Thou art intelligent, O Bévardsp?! do thou even tell how this opinion is so, that a bad ruler is a thing which is so bad; he who is a good ruler is our desire, we wed/ give the revenue of taxation (ba4har-i madamdedrdnisnth) to him, avd anything which is necessary for good government when he shall achieve zz.’
3do thou even tell how this opinion is so, that a bad ruler is a thing which is so bad; he who is a good ruler is our desire, we wed/ give the revenue of taxation (ba4har-i madamdedrdnisnth) to him, avd anything which is necessary for good government when he shall achieve zz.’ 8. About the smiting dy Frédfn’, for the sake of killing Dah&k; the striking of 42s club upon the nape of the neck? (pilfk), the heart, and even the skull; and Dahak’s not dying from that beating. 9. Then smiting 42m with a sword, and the formation (vastand) of noxious creatures of many kinds, from the body of Dah&k, at the first, second, and third blow. 10. The exclamation of the creator Athavmazd to Fréddn thus: ‘Thou shouldst not cut him who is Dahak, because, if thou shouldst cut him, Dah&k would be making this earth full of serpents, toads (khan-galak), scorpions, lizards, tortoises, and frogs;’ with the mode of binding Azm with awful fetters, in the most grievous punishment of confinement , 11. This, too, ¢#a¢ when 4z-t Dahak was bound, the report of the same proceeded thus through all the regions, which are seven, that down-stricken is Az Dahak, but he who smote Aim is Frédtin the Aspikan §, the exalted axd mighty. 12. And zz the ’ K has only ‘who came out at every place to act for s#s benefit.’ ® ‘With a myriad of horses,’ a title of Dahak. * See Bk. VIII, Chap. XII, 8, 9. * Or, perhaps, ‘ the reins.’ * In Mount Dimfvand (see Chap. XV, 2 n). * Av, Athwy4na, a patronymic derived from Athwya who, CHAPTER XXI, 7-15. 215 tenth winter those particulars were believed, and thus they spoke, that z¢ was owing to’ Yim that Az-t+ Dah&k is now smitten by them, because the tidings which are good are not yet gathered unto all the regions, which are seven, and those which are evil do not mention 4z, nor demand the virtuous maiden (£arAtik) with importunity, nor even coveted wealth?, 13. This, too, that, when information came to him of women, or property, that seemed to him desirable to possess, hey were then admitted by him into a golden cage’, and that, which was completely impregnable (airtstS), came on through immaterial space (matnég-divakth) to the den (gréstak6) of Az-+ Dahdk. 14. This, too, that, thought he who smote him were his brother, or descendant, or kinsman, or any one whatever of Azs nearest relations, it did not seem to them as that which is grievous, and z¢ was not thought of in their minds, so that it did not occasion them even a reminiscence again; and thus they talked, that za householder de he ¢ha¢ smote, he zs one for whom all the fires of the religion are suitable, éu¢ that householder de2yg¢ a monarch, he that smote is ove who is every way their ruler. 15. This, according to Yas. IX, 7, was the father of Thraétaona (Fréd(n); but Bd. XXXI, 4, 7, 8, XXXII, 1n, make it a family name for many preceding generations. 1 Or min may mean ‘apart from.’ * Demands often made by Dahak, as stated in § 13.
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.
1XXI, 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 lascivious (géhik) promise is more awful, O Spitaman! 6. So I say unto thee, O Spitam4n! that thou shouldst not seize a wanton (géhtk) for use— that is, do not make her ¢hy wife—and with compulsion (AQpayamisnth) of her '—that is, do not let thyself lie with her. 7. And if thou shouldst seize a courtezan for use, and with compulsion of her, thou mayst not dismiss Aer afterwards, neither in adversity, nor in prosperity, neither on account of fondness for self, nor for life ; because 4e who seizes a courtezan for use, and with compulsion, and shall dismiss her on account of fondness for self, or for life, becomes thereby a breaker of promises 0 the house, village, community, ov province, ¢hat gives her life (valman zivinéd@d), and ¢o the soul that animates her ®.’ 8. So breaking the promise comes upon the children that are theirs, through evil teaching; ad he who is wicked is lying down without children at the bottom of hell. 9. Zhat is, there is nothing whatever of® happiness for the wicked, that happiness which is produced abundantly by him who zs Adharymazd. 10. Perfect righteousness is excellence. 1 Or, perhaps, ‘with approach to her’ (see Chap. XIX, 3 n). If dpadamisnih were read, it might mean ‘aspiration, or attachment’ for her. ? This implies that the woman, being a notorious sinner, cannot reasonably complain of bodily injury on being dismissed; but her soul and the community are grievously injured by her being thus driven into further sin, and for this injury the man’s soul will be made responsible. 5 K has ‘ none even of this.’ P2 212 DINKARD, BOOK IX. CHAPTER X XI. Sidkar Nask. 1. The twentieth fargard, Vohdi-khshathrem}, is about the oppressive actions of the sovereignty which Dah4k®* exercised over the earth of seven regions, and the forward progress of his commands owing to a surrounding of terrors. 2. About Dahak's enquiry of the members of the assembly, regarding the reason of the affliction of the collected people, after the cutting «fs of Yim® and the accession (khfid@4yth) of Dahak; and the people’s saying, zz reply to Dahak, that Yim had kept away want and destitution, hunger and thirst, decay and death, lamentation and weeping from the world, deszdes the cold and heat of the immoderate mingling of the demon with mankind. 3. And this, too, that‘ ‘a giver of comfort was Yim—that is, those things weve produced by him which are the comfort of mankind—and he was a giver of desire for them, so that his happiness was through the gratification produced—that is, mankind gratified him through virtue. 4. And Addak*, who made 1 The first two words of the fourth Gatha (Yas. LI, 1), here written vohQk-khshatar (B) and véhQk-khshatar (K) in Pahlavi.
24. And Addak*, who made 1 The first two words of the fourth Gatha (Yas. LI, 1), here written vohQk-khshatar (B) and véhQk-khshatar (K) in Pahlavi. 2 See Bk. VIII, Chap. XIII, 8. 5 As mentioned in Yt. XIX, 46; Bd. XVII, 5 (‘ when Yim was cut up by them the fire Frébak saves the glory of Yim from the hand of Dah&k’) and XXXI, 5. Regarding Yim see Bk. VIII, Chap. XIII, 6-8. * What follows, as far as the end of § 7, appears to be quoted verbatim from the original Pahlavi text of the Nask. 5 The demon Uda who tries to make people talk when they ought to be silent (Bd. XXVIII, 19), and who seems to be identified CHAPTER XXI, 1-6. 213 Yim the splendid aad rich in flocks—who was struck down by you through violent assault—unauthorisedly desirous (varak?) and eager for the world, produced want and destitution, distress and greed, hunger and thirst, and the sanctifier? of Wrath the wounding assailant, Want without pastures, Terror, Destruction the secret-moving, Decay the decrepit °, and the seven avch-demons‘,’ 5. And this, too, that ‘those who look for a son ave made devoid of pregnancy by thee; evil-destined is the monster (sipist) self-made, the uncompleted demon that it is impossible to seek a remedy for, who does not extend (la valéd) from Azmself, that is, no lineage proceeds from him. 6. And thou av¢a sheep that is a widetraveller, and keeps the dog away from mankind ; thou 4as¢ snatched away from us the bright radiance of Yim the splendid and rich in flocks, who came out on every evil contingency, at the approach of (in Pahl. Vend. XVIII, 70) with the fiend who confesses her amours to Srésh, and is said (in Bd. XXXI, 6) to have been the mother of Dahak, there named Udat or Afid, but more commonly called Vadak (see Chap. X, 3; Dd. LXXII, 5, LXXVIII, 2), whence possibly the matronymic Vadakén (Mkh. LVII, 25, the Av. vadhaghana of Vend. XIX, 6) of that monarch. The text here appears to allude to an amour with Yim. 1 Av. vara; or it may be a miswriting of vardak, ‘astray’ (Av. vareta). ® Pahl. afzisn-hémé6nd, ‘one holding ceremonies,’ alluding: to Dah&k himself as the progeny of Afidak. 5 These five demons are Aeshm, Niydz, Saham, Ség, and Zarm4n in Pahlavi, who, with the exception of Saham, ‘terror,’ are described in Bd. XXVIII, 15-17, 23, 26. 4 The seven arch-demons are the six mentioned in Bd. I, 27, XXVIII, 7-13, XXX, 29, whose Avesta names are Akem-mané, Indra, Sauru, Naunghaithya, Tauru, and Zairi#a (see Vend. X, 9, 10, XIX, 43), together with either Mithaokhta or Angramainyu himself (see Bd. I, 24). 214 DINKARD, BOOK IX. every winter, ov scorched by extreme heat, so as to act for the benefit of his place’. 7. Thou art intelligent, O Bévardsp?! do thou even tell how this opinion is so, that a bad ruler is a thing which is so bad; he who is a good ruler is our desire, we wed/ give the revenue of taxation (ba4har-i madamdedrdnisnth) to him, avd anything which is necessary for good government when he shall achieve zz.’
3do thou even tell how this opinion is so, that a bad ruler is a thing which is so bad; he who is a good ruler is our desire, we wed/ give the revenue of taxation (ba4har-i madamdedrdnisnth) to him, avd anything which is necessary for good government when he shall achieve zz.’ 8. About the smiting dy Frédfn’, for the sake of killing Dah&k; the striking of 42s club upon the nape of the neck? (pilfk), the heart, and even the skull; and Dahak’s not dying from that beating. 9. Then smiting 42m with a sword, and the formation (vastand) of noxious creatures of many kinds, from the body of Dah&k, at the first, second, and third blow. 10. The exclamation of the creator Athavmazd to Fréddn thus: ‘Thou shouldst not cut him who is Dahak, because, if thou shouldst cut him, Dah&k would be making this earth full of serpents, toads (khan-galak), scorpions, lizards, tortoises, and frogs;’ with the mode of binding Azm with awful fetters, in the most grievous punishment of confinement , 11. This, too, ¢#a¢ when 4z-t Dahak was bound, the report of the same proceeded thus through all the regions, which are seven, that down-stricken is Az Dahak, but he who smote Aim is Frédtin the Aspikan §, the exalted axd mighty. 12. And zz the ’ K has only ‘who came out at every place to act for s#s benefit.’ ® ‘With a myriad of horses,’ a title of Dahak. * See Bk. VIII, Chap. XII, 8, 9. * Or, perhaps, ‘ the reins.’ * In Mount Dimfvand (see Chap. XV, 2 n). * Av, Athwy4na, a patronymic derived from Athwya who, CHAPTER XXI, 7-15. 215 tenth winter those particulars were believed, and thus they spoke, that z¢ was owing to’ Yim that Az-t+ Dah&k is now smitten by them, because the tidings which are good are not yet gathered unto all the regions, which are seven, and those which are evil do not mention 4z, nor demand the virtuous maiden (£arAtik) with importunity, nor even coveted wealth?, 13. This, too, that, when information came to him of women, or property, that seemed to him desirable to possess, hey were then admitted by him into a golden cage’, and that, which was completely impregnable (airtstS), came on through immaterial space (matnég-divakth) to the den (gréstak6) of Az-+ Dahdk. 14. This, too, that, thought he who smote him were his brother, or descendant, or kinsman, or any one whatever of Azs nearest relations, it did not seem to them as that which is grievous, and z¢ was not thought of in their minds, so that it did not occasion them even a reminiscence again; and thus they talked, that za householder de he ¢ha¢ smote, he zs one for whom all the fires of the religion are suitable, éu¢ that householder de2yg¢ a monarch, he that smote is ove who is every way their ruler. 15. This, according to Yas. IX, 7, was the father of Thraétaona (Fréd(n); but Bd. XXXI, 4, 7, 8, XXXII, 1n, make it a family name for many preceding generations. 1 Or min may mean ‘apart from.’ * Demands often made by Dahak, as stated in § 13.
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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