Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Its name originated with Spitéma, an ancestor of Zaratist nine generations back. Compare Chap. XXXIX, 23. ? Perhaps we ought to read ‘the Spitéma Zarat(st,’ substituting Spitamak for kamak, ‘desire,’ which latter word is written on a patch by the repairer of the MS. who must have found the original word defective. See Pahl. Yas. LII, 2c. 5 See Chap. XXI, 24. * See Pahl. Yas. LII, 3a. Av. Pourufista who became the wife of Gamasp, prime minister of king Vist4sp. 5 Ibid. 4a. It seems unlikely that zandfth means ‘marriage’ here (the term being applied to her relation both to Zarat(st and GamAsp), unless we were to suppose that she married Gamasp after her father’s death, which the phrase akhar min Zarat@st, ‘after Zaratfst, might possibly imply. And if zandfth means merely ‘womanly service’ here, its Zvaris equivalent nésmanth, applied to the seven sisters of Arda Viraf in AV. II, 10, may also not imply marriage, which is a view already suggested in S.B.E., vol. xviii, p. 398 n. 300 DINKARD, BOOK IX. of duty and reverence for him, and, after Zaratdst, her also performing womanly service (zanth) and reverence for Gamasp!; “kewzse her great reward from Adharmazd for religiousness and self-devotion (khvésth) to the sacred beings. 5. About the praise of Hatés? for the arising of the progress of the Mazda-worshipping religion through her, by the growth of righteousness and smiting of the primeval fiend; adso the good works and advantage which have arisen in the world from 4ery great possessions, and her equal praise and grand position here and 7n yonder world. 6. About the characteristics of those who are preparing the end of tme and arranging z¢s period there is this, too, namely: ‘They are a manifestation of those, O Spttaman Zaratist! who shall cause this renovation in the existences; they are observant, little afflictive in tormenting, azd fully mindful, so that, when milk reaches them, they thoroughly digest z#; they ave no fear and accoutrements (afz4r), zor yet do they mention false and irreverent (andstd) statements concerning those who are righteous through imploring righteousness.’ 7. About the characteristics of those disturbing the end of t2me and opposing z¢s period ¢here is this, too, namely: ‘They are a manifestation of those, O Spitaman Zaratist! who are destroying the existences®; they are swiftly remedied, that is, they become very quickly devoured (khAtdé) and ave in 1 See Pahl. Yas. LII, 4 b. * Ibid. 5a. Av. Hutaosa, the wife of king Vistésp, see Yt. IX, 26, XV, 35. ® See Pahl. Yas. LII, 6e. CHAPTER XLV, 5-10. 301 the torment of the vicious ad grievous abode; they are not fully mindful, so that z¢ is not possible for them to digest milk, their fear is inevitable (aZ4r), and they mention even false avd irreverent statements concerning those who are righteous through imploring righteousness.
2301 the torment of the vicious ad grievous abode; they are not fully mindful, so that z¢ is not possible for them to digest milk, their fear is inevitable (aZ4r), and they mention even false avd irreverent statements concerning those who are righteous through imploring righteousness. 8. About the craving for the fiend, the assistance of the fiend, and the gratification of the fiend éy him who is an apostle of the demons, and his rendering the creatures of Adhaymazd helpless! even through the want of progress (anasa@&isnd) which they lament; also the confusion owing to his speaking deceitfully in the world, and the connection with him of an awful and swift death?, and the most grievous avd hellish punishment. 9. About that wicked follower and assistant of theirs zz defeating righteousness, and also in destroying the greater religiousness (fréh-dénéth) of the world and making the soul wicked in the end. 10, About the occurrence of the dissipation of the glory of him who is a well-ruling man, and the pacification (asidan36) of the creatures of the world by the sacred beings, it says this, too, namely: ‘The persuader éo evil? and the organizer of distress (veshisnd)—where they shall make pain and distress current in the world—are the weakener (nerefsinid4r) and corrupter (4layid4r) for the 1 Or it may be ‘ maintaining the affliction of the creatures,’ if we read @24rdarth instead of a#arg4rth. 2 See Pahl. Yas. LII, 8 d. 8 Ibid.ga. B hasavéhth vérenakintdar, but avéhth, ‘want of goodness,’ ought to be dfsth, ‘evil,’ which it resembles even more in appearance than in meaning, in Pahlavi letters. 302 DiNKARD, BOOK IX. righteous ; it is the ruler that is righteous who smites them and opposes them—that is, restrains them from sin—and causes hatred for them through zs will!; that, O Athaymazd@! is this dominion of thine by which you give benefits (vehigand) Zo him who is justly living axd poor 2.’ 11. It is perfect excellence ¢hat zs righteousness. CuapTerR XLVI, Varstmansar Nask. 1. The twenty-third fargard, Airyaman®, is the Airman supplication * :—‘ That is the greatest, I tell thee, O Spitaman! of the pure sayings of every kind, in so much Avesta lore, this is the best, because 2¢ is given forth by him who is a very eminent producer (madam-k4rtar) of sayings of every kind. 2. Which Airman supplication they should recite who are beneficial’, azd the benefiter®, through the recital of it aloud, O Spitaman! becomes predominant. 3. The evil spirit, who is heretical (ddsdéné), O Zaratist! with his own creatures, O Spitam4n! becomes buried zz the earth; the evil spirit is among ¢hose buried zz the earth—who are the demons—where their bodily form (k4lpud6) is com- 1 See Pahl. Yas. LII, gc. 2 Ibid. 9 d. Compare Chap. XLVII, 17. ® See Chap. XXIII, 1 n; it is here written Afremand in Pahlavi. “ See Pahl. Yas. LITI, 1 and Bk. VIII, Chap. XLIV, 81.
3Yas. LII, gc. 2 Ibid. 9 d. Compare Chap. XLVII, 17. ® See Chap. XXIII, 1 n; it is here written Afremand in Pahlavi. “ See Pahl. Yas. LITI, 1 and Bk. VIII, Chap. XLIV, 81. ® Pahl. sid-hdménd=Av. saoshy§s, referring to the future restorer of religion to the world, just before the renovation of the universe. CHAPTER XLV, II-—XLVII, 2. 303 pletely shattered. 4. And up the dead are arrayed by it; through its assistance they give life back unto the body, and the embodied life they ¢hex possess is such that they do not die.’ 5. It is perfect zs the excellence of righteousness ; it is perfect excellence ¢hat zs righteousness. Cuarter XLVII. Baké Nask. 1. Propitiation for the creator Adhaymazd and all angels. 2. The first of the twenty-two fargards of the Bakd! is the Ahunavair? of the Bak4n3%, about the production é6y Atharmazd, before every creation apart from the archangel‘, azd on the solicitation of ' The third of the Nasks and fourth of the Gathic division (see Bk. VIII, Chap. I, 9, 12). It is an analytical commentary upon the Gathas and the texts associated with them in the two preceding Nasks, devoting a separate fargard to each h, and selecting very short phrases, or portions (Av. bagha), for explanation and comment; so short that it is usually difficult to identify them in their Pahlavi disguise. The first three fargards are still extant in Yas. XIX-XXI, and a translation of their Pahlavi versions will be found in the Nask Fragments at the end of this volume; but whether the Pahlavi versions, consulted by the writer of the Dinkard, were identical with those in the present Yasna is uncertain. * The name of the Yath4-ahfi-vairyé formula (see Bk. VIII, Chap. I, 7). This fargard is still extant in Yas. XIX. 5 That is, ‘of the apportionments,’ or ‘of those analyzed.’ * Possibly the archangel Vohfiman, the first of the creatures, may be meant; although the Bundahis places his creation after the recitation of the Ahunavair (see Bd. I, 21-23). That it was 304 DiNKARD, BOOK IX. the archangel, of the form of words (rastakd mifay4) which is the innermost and most comprehensive encompassment (parvand) and best-congregated embodiment (véh-ramaktdm kerpd) of the intelligent omniscience of the religion’.
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.
1Its name originated with Spitéma, an ancestor of Zaratist nine generations back. Compare Chap. XXXIX, 23. ? Perhaps we ought to read ‘the Spitéma Zarat(st,’ substituting Spitamak for kamak, ‘desire,’ which latter word is written on a patch by the repairer of the MS. who must have found the original word defective. See Pahl. Yas. LII, 2c. 5 See Chap. XXI, 24. * See Pahl. Yas. LII, 3a. Av. Pourufista who became the wife of Gamasp, prime minister of king Vist4sp. 5 Ibid. 4a. It seems unlikely that zandfth means ‘marriage’ here (the term being applied to her relation both to Zarat(st and GamAsp), unless we were to suppose that she married Gamasp after her father’s death, which the phrase akhar min Zarat@st, ‘after Zaratfst, might possibly imply. And if zandfth means merely ‘womanly service’ here, its Zvaris equivalent nésmanth, applied to the seven sisters of Arda Viraf in AV. II, 10, may also not imply marriage, which is a view already suggested in S.B.E., vol. xviii, p. 398 n. 300 DINKARD, BOOK IX. of duty and reverence for him, and, after Zaratdst, her also performing womanly service (zanth) and reverence for Gamasp!; “kewzse her great reward from Adharmazd for religiousness and self-devotion (khvésth) to the sacred beings. 5. About the praise of Hatés? for the arising of the progress of the Mazda-worshipping religion through her, by the growth of righteousness and smiting of the primeval fiend; adso the good works and advantage which have arisen in the world from 4ery great possessions, and her equal praise and grand position here and 7n yonder world. 6. About the characteristics of those who are preparing the end of tme and arranging z¢s period there is this, too, namely: ‘They are a manifestation of those, O Spttaman Zaratist! who shall cause this renovation in the existences; they are observant, little afflictive in tormenting, azd fully mindful, so that, when milk reaches them, they thoroughly digest z#; they ave no fear and accoutrements (afz4r), zor yet do they mention false and irreverent (andstd) statements concerning those who are righteous through imploring righteousness.’ 7. About the characteristics of those disturbing the end of t2me and opposing z¢s period ¢here is this, too, namely: ‘They are a manifestation of those, O Spitaman Zaratist! who are destroying the existences®; they are swiftly remedied, that is, they become very quickly devoured (khAtdé) and ave in 1 See Pahl. Yas. LII, 4 b. * Ibid. 5a. Av. Hutaosa, the wife of king Vistésp, see Yt. IX, 26, XV, 35. ® See Pahl. Yas. LII, 6e. CHAPTER XLV, 5-10. 301 the torment of the vicious ad grievous abode; they are not fully mindful, so that z¢ is not possible for them to digest milk, their fear is inevitable (aZ4r), and they mention even false avd irreverent statements concerning those who are righteous through imploring righteousness.
2301 the torment of the vicious ad grievous abode; they are not fully mindful, so that z¢ is not possible for them to digest milk, their fear is inevitable (aZ4r), and they mention even false avd irreverent statements concerning those who are righteous through imploring righteousness. 8. About the craving for the fiend, the assistance of the fiend, and the gratification of the fiend éy him who is an apostle of the demons, and his rendering the creatures of Adhaymazd helpless! even through the want of progress (anasa@&isnd) which they lament; also the confusion owing to his speaking deceitfully in the world, and the connection with him of an awful and swift death?, and the most grievous avd hellish punishment. 9. About that wicked follower and assistant of theirs zz defeating righteousness, and also in destroying the greater religiousness (fréh-dénéth) of the world and making the soul wicked in the end. 10, About the occurrence of the dissipation of the glory of him who is a well-ruling man, and the pacification (asidan36) of the creatures of the world by the sacred beings, it says this, too, namely: ‘The persuader éo evil? and the organizer of distress (veshisnd)—where they shall make pain and distress current in the world—are the weakener (nerefsinid4r) and corrupter (4layid4r) for the 1 Or it may be ‘ maintaining the affliction of the creatures,’ if we read @24rdarth instead of a#arg4rth. 2 See Pahl. Yas. LII, 8 d. 8 Ibid.ga. B hasavéhth vérenakintdar, but avéhth, ‘want of goodness,’ ought to be dfsth, ‘evil,’ which it resembles even more in appearance than in meaning, in Pahlavi letters. 302 DiNKARD, BOOK IX. righteous ; it is the ruler that is righteous who smites them and opposes them—that is, restrains them from sin—and causes hatred for them through zs will!; that, O Athaymazd@! is this dominion of thine by which you give benefits (vehigand) Zo him who is justly living axd poor 2.’ 11. It is perfect excellence ¢hat zs righteousness. CuapTerR XLVI, Varstmansar Nask. 1. The twenty-third fargard, Airyaman®, is the Airman supplication * :—‘ That is the greatest, I tell thee, O Spitaman! of the pure sayings of every kind, in so much Avesta lore, this is the best, because 2¢ is given forth by him who is a very eminent producer (madam-k4rtar) of sayings of every kind. 2. Which Airman supplication they should recite who are beneficial’, azd the benefiter®, through the recital of it aloud, O Spitaman! becomes predominant. 3. The evil spirit, who is heretical (ddsdéné), O Zaratist! with his own creatures, O Spitam4n! becomes buried zz the earth; the evil spirit is among ¢hose buried zz the earth—who are the demons—where their bodily form (k4lpud6) is com- 1 See Pahl. Yas. LII, gc. 2 Ibid. 9 d. Compare Chap. XLVII, 17. ® See Chap. XXIII, 1 n; it is here written Afremand in Pahlavi. “ See Pahl. Yas. LITI, 1 and Bk. VIII, Chap. XLIV, 81.
3Yas. LII, gc. 2 Ibid. 9 d. Compare Chap. XLVII, 17. ® See Chap. XXIII, 1 n; it is here written Afremand in Pahlavi. “ See Pahl. Yas. LITI, 1 and Bk. VIII, Chap. XLIV, 81. ® Pahl. sid-hdménd=Av. saoshy§s, referring to the future restorer of religion to the world, just before the renovation of the universe. CHAPTER XLV, II-—XLVII, 2. 303 pletely shattered. 4. And up the dead are arrayed by it; through its assistance they give life back unto the body, and the embodied life they ¢hex possess is such that they do not die.’ 5. It is perfect zs the excellence of righteousness ; it is perfect excellence ¢hat zs righteousness. Cuarter XLVII. Baké Nask. 1. Propitiation for the creator Adhaymazd and all angels. 2. The first of the twenty-two fargards of the Bakd! is the Ahunavair? of the Bak4n3%, about the production é6y Atharmazd, before every creation apart from the archangel‘, azd on the solicitation of ' The third of the Nasks and fourth of the Gathic division (see Bk. VIII, Chap. I, 9, 12). It is an analytical commentary upon the Gathas and the texts associated with them in the two preceding Nasks, devoting a separate fargard to each h, and selecting very short phrases, or portions (Av. bagha), for explanation and comment; so short that it is usually difficult to identify them in their Pahlavi disguise. The first three fargards are still extant in Yas. XIX-XXI, and a translation of their Pahlavi versions will be found in the Nask Fragments at the end of this volume; but whether the Pahlavi versions, consulted by the writer of the Dinkard, were identical with those in the present Yasna is uncertain. * The name of the Yath4-ahfi-vairyé formula (see Bk. VIII, Chap. I, 7). This fargard is still extant in Yas. XIX. 5 That is, ‘of the apportionments,’ or ‘of those analyzed.’ * Possibly the archangel Vohfiman, the first of the creatures, may be meant; although the Bundahis places his creation after the recitation of the Ahunavair (see Bd. I, 21-23). That it was 304 DiNKARD, BOOK IX. the archangel, of the form of words (rastakd mifay4) which is the innermost and most comprehensive encompassment (parvand) and best-congregated embodiment (véh-ramaktdm kerpd) of the intelligent omniscience of the religion’.
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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