Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1IX, rn. ? See Pahl. Yas. XXXII, ra. 5 Literally ‘I am. “ See Pahl. Yas. XXXII, 1c. ® Compare Pahl. Vend. XIX, 147. CHAPTER XXXII, I-5. 253 is, your race is from there where Evil Thought}, as well as Lust the destroyer and also Greed the wellaccumulating, vesedes, and where, moreover, Indar the fighter is the spirit of the religion of apostasy and further deceives the worldly existence of mankind, as to proper living and immortal progress ?, and first confines their thoughts. 4. He shall first do this, so that he may restrain the thoughts of men from virtuous things’, and their further words and perverted further deeds from the ceremonial of us who are archangels; they further lose ¢hezv wisdom‘, and further consider even as perfect righteousness that which is loved dy the demons; they utter the false words and consecrate with the worse deeds of mankind ; azd with the holy-water which ove consecrates most ¢o you, more falsely avd more arrogantly § than that falsity and arrogance, do they enhance the greatest ceremonial, so that they shall make more of the most. 5. Owing to discord, through that love of you who are demons, they smite with destruction 42m who shall not be a satisfaction to you in the presidency; azd the leader they take (girénd) becomes a destroyer, so in the sequel, too, there is some one that smites zm; even though they 1 See Pahl. Yas. XXXII, 3a. For the demons here mentioned, Akémané6, Varené, and As, see Bk. VIII, Chaps. IX, 3, XXXI, 44; Andar is the same as Andar (in Chap. IX, 1), the arch-demon who perverts from virtue and despises the sacred shirt and girdle (Bd. I, 27, XXVIII, 8). With reference to the good old schismhypothesis, that identified the Av. daéva Indra, or Andra, with the Sans. deva Indra, it is worthy of note that he is here represented as the pervading spirit of an apostate religion, and is termed the kfshfd4r, ‘ fighter, slayer.’ * See Pahl. Yas. XXXII, g a. 5 See Bd. XXVIII, 8. ‘ See Pahl. Yas. XXX, 4c. 5 Thid. 3 b. 254 DINKARD, BOOK IX. consider 42 as your follower, they shall occasion zs destruction. 6. You are evil demons for a congregation when they speak of avoiding you, and worse for the ceremonial, ov obeisance, when it occurs ; that which becomes all clearness éo the utterer of righteousness, in ¢Azs existence, you utterly destroy ; and the lodgment of complete mindfulness in the body is for admonition to human beings about abstaining from the demons.’
27. This, too, zs stated, namely: ‘ Evil ave you who are wicked aud worship the demons with good holywater and with words; through them the holy-water obtains evil recompense, even the hell that is horrible.’ 8. This, too, Ze spoke, namely : ‘ Concerning those malicious demons! I wed? first mention intelligibly to thee when they have come to the world, that is, first when they have rushed in, how their jurisdiction arose. 9. For thirty centuries? those of my world were immortal azd undecaying, O Zaratdst! du¢ when the thirtieth century was accomplished *, O Spitam4n! the sweat (khvde) produced by the demons then came on to my GAéyémarda ¢, for his affliction, so long a time as a man speaks forth these words of the Yath4-ahd-vairy6‘, relating to the spiritual lord and priestly master. 1o. And when he issued from that sweat he was shadowless, that is, darkness had entered*; and the words of the formula (Ayin) relating to the spiritual lord and priestly master were spoken forth by me, and when 1 See Pahl. Yas. XXXII, 7a, 8a. 2 See Bd. I, 20, 21. But from § 10 it appears more probable that these are the three millenniums mentioned in Bd. I, 8. ° Bd. III, 3. * Ibid. 19. 5 See Bk. VIII, Chap. I, 7 n. 6 Bd. III, 20. CHAPTER XXXII, 6-13. 255 vAstArem! was uttered by me the demons then fell? into the gloom.’ 11. About the harm owing to the demons this, too, he spoke, namely: ‘ The destructiveness of the evil spirit is 42s evil teaching éy statements * Zo my creatures; and my riches (ist5) plundered by him are the proportion of the production and possession of wealth for which a desire exists through Good Thought; that is, when they possess z¢ with propriety z¢ zs desirable*. 12. And mankind weve gratified by that son of Vivanghau who was Yim 5, and cattle were gratified by him, producing thus ¢he phrase “you are mankind” in words, O Zarattst ! when he spoke to mankind thus: “You are the mankind for cattle, that is, you wo are mankind eat meat of your own subdivision, and through subdivision by you there is a superabundant occurrence of meat *; you are mankind, neither for Greed (426), nor for Envy (aréshk6)’, do thou throw away the warm entrails (taftég rddik), nor do thou throw them away warm on account of custom (pisak6), now you slay for slaughtering, so that thus z¢ may e beneficial for you and your servant.”’ 13. This, too, zs stated, namely: ‘Even that man 1 The last word of the formula. In Bd. I, 21, 22 this utterance seems to be placed before the attack upon Gayémard, but until the complete text of the Iranian Bundahis has been examined, some doubt as to the exact sequence of its statements may be entertained. * Pahl. zifldnid, for yiflantd, formed from the aorist of Ch. 52; instead of the usual neflfinast, formed from the preterit. 5 See Pahl. Yas. XXXII, ga. * Ibid. 9b. Instead of av6rdé, ‘plundered,’ B has the miswriting spdrdé, ‘ consigned.’ 5 Ibid. 8a and Bk. VIII, Chap. XIII, 6. * Ibid. 8b.
3* Pahl. zifldnid, for yiflantd, formed from the aorist of Ch. 52; instead of the usual neflfinast, formed from the preterit. 5 See Pahl. Yas. XXXII, ga. * Ibid. 9b. Instead of av6rdé, ‘plundered,’ B has the miswriting spdrdé, ‘ consigned.’ 5 Ibid. 8a and Bk. VIII, Chap. XIII, 6. * Ibid. 8b. 7 Alluding, perhaps, to the legend detailed in Bd. XV, 18, 19. 256 DINKARD, BOOK IX. is produced for the destruction of mine?, who is possessed dy the wicked evil spirit ; the want of discernment of that man is a tedious life, in which the utterance of the praise of righteousness is the want ‘of ceremonial of which a righteous man spoke ¢hus : “At ¢he place where their pasture is you are the mankind, the all-producer that fully developes ¢hem, and the all-collector that would thoroughly set hem moving ; in their pasture you are the mankind, and they all remain ?; with hospitality for the body they remain on account of their pasture, avd in fighting they strike ¢hecy heads together; you are the mankind of their pasture, it is expedient and you deprive zt of moisture * through fire; as to other things, it was also you that made one altogether believe that untrue statement which is a lie—the possession of material existence by life—owing to external seduction by the fiend who has come chiefly to you.”’ 14. About the harm owing to the demons this, too, zs stated, namely: ‘Their accomplishment of arrogance over these creatures of mine, and also the unfitness for heaven (avahistih-i#) of a righteous man, and that, too, of a valiant ove, are due to the burial of a corpse.’ 15. This, too, namely: ‘They who drag away a corpse‘ are most hurtful for men, as regards the wealth of the religion in this world, and as regards sheep and beasts of durden.’ 16. This, too, namely: “4s ¢o the people, assisted dy 1 See Pahl. Yas. XXXII, 10a. Or, perhaps, ‘and they remain astonished,’ (va-s/pd m4nénd). 3 Pahl. viyd@v4ninéd which, with vdstar, ‘pasture,’ occurs in Pahl. Yas. XXXII, roc. « They who carry a corpse alone, like the iristé-kasha of Vend. III, 15. CHAPTER XXXII, 14-18. 257 one living 2 terrible difficulty, who deliver the corpse of a dead erson, on a sheep or beast of burden, at a village where they shall convey z¢, they distress the fire and also the water flowing from the hills?, likewise those liquids of the body which are ten*, and those saps (aévand) of plants which are fourfold in thousands, that is, they come out a thousand at one time.’
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.
1IX, rn. ? See Pahl. Yas. XXXII, ra. 5 Literally ‘I am. “ See Pahl. Yas. XXXII, 1c. ® Compare Pahl. Vend. XIX, 147. CHAPTER XXXII, I-5. 253 is, your race is from there where Evil Thought}, as well as Lust the destroyer and also Greed the wellaccumulating, vesedes, and where, moreover, Indar the fighter is the spirit of the religion of apostasy and further deceives the worldly existence of mankind, as to proper living and immortal progress ?, and first confines their thoughts. 4. He shall first do this, so that he may restrain the thoughts of men from virtuous things’, and their further words and perverted further deeds from the ceremonial of us who are archangels; they further lose ¢hezv wisdom‘, and further consider even as perfect righteousness that which is loved dy the demons; they utter the false words and consecrate with the worse deeds of mankind ; azd with the holy-water which ove consecrates most ¢o you, more falsely avd more arrogantly § than that falsity and arrogance, do they enhance the greatest ceremonial, so that they shall make more of the most. 5. Owing to discord, through that love of you who are demons, they smite with destruction 42m who shall not be a satisfaction to you in the presidency; azd the leader they take (girénd) becomes a destroyer, so in the sequel, too, there is some one that smites zm; even though they 1 See Pahl. Yas. XXXII, 3a. For the demons here mentioned, Akémané6, Varené, and As, see Bk. VIII, Chaps. IX, 3, XXXI, 44; Andar is the same as Andar (in Chap. IX, 1), the arch-demon who perverts from virtue and despises the sacred shirt and girdle (Bd. I, 27, XXVIII, 8). With reference to the good old schismhypothesis, that identified the Av. daéva Indra, or Andra, with the Sans. deva Indra, it is worthy of note that he is here represented as the pervading spirit of an apostate religion, and is termed the kfshfd4r, ‘ fighter, slayer.’ * See Pahl. Yas. XXXII, g a. 5 See Bd. XXVIII, 8. ‘ See Pahl. Yas. XXX, 4c. 5 Thid. 3 b. 254 DINKARD, BOOK IX. consider 42 as your follower, they shall occasion zs destruction. 6. You are evil demons for a congregation when they speak of avoiding you, and worse for the ceremonial, ov obeisance, when it occurs ; that which becomes all clearness éo the utterer of righteousness, in ¢Azs existence, you utterly destroy ; and the lodgment of complete mindfulness in the body is for admonition to human beings about abstaining from the demons.’
27. This, too, zs stated, namely: ‘ Evil ave you who are wicked aud worship the demons with good holywater and with words; through them the holy-water obtains evil recompense, even the hell that is horrible.’ 8. This, too, Ze spoke, namely : ‘ Concerning those malicious demons! I wed? first mention intelligibly to thee when they have come to the world, that is, first when they have rushed in, how their jurisdiction arose. 9. For thirty centuries? those of my world were immortal azd undecaying, O Zaratdst! du¢ when the thirtieth century was accomplished *, O Spitam4n! the sweat (khvde) produced by the demons then came on to my GAéyémarda ¢, for his affliction, so long a time as a man speaks forth these words of the Yath4-ahd-vairy6‘, relating to the spiritual lord and priestly master. 1o. And when he issued from that sweat he was shadowless, that is, darkness had entered*; and the words of the formula (Ayin) relating to the spiritual lord and priestly master were spoken forth by me, and when 1 See Pahl. Yas. XXXII, 7a, 8a. 2 See Bd. I, 20, 21. But from § 10 it appears more probable that these are the three millenniums mentioned in Bd. I, 8. ° Bd. III, 3. * Ibid. 19. 5 See Bk. VIII, Chap. I, 7 n. 6 Bd. III, 20. CHAPTER XXXII, 6-13. 255 vAstArem! was uttered by me the demons then fell? into the gloom.’ 11. About the harm owing to the demons this, too, he spoke, namely: ‘ The destructiveness of the evil spirit is 42s evil teaching éy statements * Zo my creatures; and my riches (ist5) plundered by him are the proportion of the production and possession of wealth for which a desire exists through Good Thought; that is, when they possess z¢ with propriety z¢ zs desirable*. 12. And mankind weve gratified by that son of Vivanghau who was Yim 5, and cattle were gratified by him, producing thus ¢he phrase “you are mankind” in words, O Zarattst ! when he spoke to mankind thus: “You are the mankind for cattle, that is, you wo are mankind eat meat of your own subdivision, and through subdivision by you there is a superabundant occurrence of meat *; you are mankind, neither for Greed (426), nor for Envy (aréshk6)’, do thou throw away the warm entrails (taftég rddik), nor do thou throw them away warm on account of custom (pisak6), now you slay for slaughtering, so that thus z¢ may e beneficial for you and your servant.”’ 13. This, too, zs stated, namely: ‘Even that man 1 The last word of the formula. In Bd. I, 21, 22 this utterance seems to be placed before the attack upon Gayémard, but until the complete text of the Iranian Bundahis has been examined, some doubt as to the exact sequence of its statements may be entertained. * Pahl. zifldnid, for yiflantd, formed from the aorist of Ch. 52; instead of the usual neflfinast, formed from the preterit. 5 See Pahl. Yas. XXXII, ga. * Ibid. 9b. Instead of av6rdé, ‘plundered,’ B has the miswriting spdrdé, ‘ consigned.’ 5 Ibid. 8a and Bk. VIII, Chap. XIII, 6. * Ibid. 8b.
3* Pahl. zifldnid, for yiflantd, formed from the aorist of Ch. 52; instead of the usual neflfinast, formed from the preterit. 5 See Pahl. Yas. XXXII, ga. * Ibid. 9b. Instead of av6rdé, ‘plundered,’ B has the miswriting spdrdé, ‘ consigned.’ 5 Ibid. 8a and Bk. VIII, Chap. XIII, 6. * Ibid. 8b. 7 Alluding, perhaps, to the legend detailed in Bd. XV, 18, 19. 256 DINKARD, BOOK IX. is produced for the destruction of mine?, who is possessed dy the wicked evil spirit ; the want of discernment of that man is a tedious life, in which the utterance of the praise of righteousness is the want ‘of ceremonial of which a righteous man spoke ¢hus : “At ¢he place where their pasture is you are the mankind, the all-producer that fully developes ¢hem, and the all-collector that would thoroughly set hem moving ; in their pasture you are the mankind, and they all remain ?; with hospitality for the body they remain on account of their pasture, avd in fighting they strike ¢hecy heads together; you are the mankind of their pasture, it is expedient and you deprive zt of moisture * through fire; as to other things, it was also you that made one altogether believe that untrue statement which is a lie—the possession of material existence by life—owing to external seduction by the fiend who has come chiefly to you.”’ 14. About the harm owing to the demons this, too, zs stated, namely: ‘Their accomplishment of arrogance over these creatures of mine, and also the unfitness for heaven (avahistih-i#) of a righteous man, and that, too, of a valiant ove, are due to the burial of a corpse.’ 15. This, too, namely: ‘They who drag away a corpse‘ are most hurtful for men, as regards the wealth of the religion in this world, and as regards sheep and beasts of durden.’ 16. This, too, namely: “4s ¢o the people, assisted dy 1 See Pahl. Yas. XXXII, 10a. Or, perhaps, ‘and they remain astonished,’ (va-s/pd m4nénd). 3 Pahl. viyd@v4ninéd which, with vdstar, ‘pasture,’ occurs in Pahl. Yas. XXXII, roc. « They who carry a corpse alone, like the iristé-kasha of Vend. III, 15. CHAPTER XXXII, 14-18. 257 one living 2 terrible difficulty, who deliver the corpse of a dead erson, on a sheep or beast of burden, at a village where they shall convey z¢, they distress the fire and also the water flowing from the hills?, likewise those liquids of the body which are ten*, and those saps (aévand) of plants which are fourfold in thousands, that is, they come out a thousand at one time.’
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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