Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1' Both MSS. have Shasffgan here, but see p. 413, n. 4. ? So in K, or perhaps Shfztg4n; B has Shaspig4n. 5 So in K. * Soin K; B has Shapan. 5 B has AtQrp4d inserted here by mistake. XXXii PAHLAVI TEXTS. ‘10. Through the awful displeasure (or defec/) and ruin (or injury) that happened to Zaratfst, son of AtOr-farnbag, who became the leader of the orthodox, even those archives came to devastation, that scripture to dilapidation and dispersion, azd the statements (v@kih) also to obsoleteness, perversion, and corruption. ‘a1. And, after that, I, Atdrpad, son of Héméd and leader of the orthodox, Aave likewise written, from their fragments (si b4rag4nd), a new means of giving assistance fo the Masda-worshipping religion, with much prayer, investigation, and trouble. 12. From whatever was recovered from those dilapidated (visindak®S), decayed, worn out, and dust-mingled (khak-&még) archives—and these, too, brought back by taking away, carrying off, and seizing —it is selected, owing to' the assistance of the counselling wisdom of the mighty spirit, for the rediffusion of the words and deeds of the ancients, and of the evidence of the Avesta, for those of the primitive faith. 13. And the increase of knowledge from the good religion, arranged and prescribed in its chapters, is a lustre from encountering that splendour from the enlightenment of the original light primarily composed for the exposition of the good religion, and this which is named is a resemblance by adoption of the thousand chapters of that great original Dinkard*. 14. It is perfected by the sacred beings, and transmits the powerful effect which kas come upon even that which is the perfect religion of the sufferers* in ‘41s age, and also the coming of the assistance of the soul to the knowledge‘ of the orthodox; and even reunion with’ the rest of Iran is acquaintance with the exposition of the Magzda-worshipping religion, and the reproviding of more resources of a like origin, which zwz?/ de also due to those whom the Supreme has provided, the disciples of Afshédar*, son of Zaratist, for asking again a declaration of” the good religion from Afshédar.’ From this statement it appears that the compilation of the Dinkard was commenced by Atdr-farnbag, son of Farukho-z4d, one of the leaders or supreme high-priests of the Mazda-worshippers, and was revised and completed 1 Assuming that m stands for min. ? Both MSS. have zak rab& bin Déné-kard6. 5 K has déné-f bardaran. * B has ‘arising.’ 5 B has ‘and the reunited selection for.’ ® See Dk. VIII, Chap. XIV, 12. 7 B omits ‘a declaration of.’ INTRODUCTION. XXXIill
2? Both MSS. have zak rab& bin Déné-kard6. 5 K has déné-f bardaran. * B has ‘arising.’ 5 B has ‘and the reunited selection for.’ ® See Dk. VIII, Chap. XIV, 12. 7 B omits ‘a declaration of.’ INTRODUCTION. XXXIill by Atdrpad, son of Héméd, one of his successors. From the Madig4n-i gugastak Abdlis we learn that Atdr-farnbag had a religious disputation with Abdlis in the presence of the Khalifah Al-Mamin, who reigned A.D. 813-833 ; he must therefore have been compiling the Dinkayd during the first half of the ninth century. In the Sikand-gimanik Vigar, IV, 107, IX, 3, X, 55, he is also mentioned as a compiler of the Dinkard, but the details there quoted must have been taken from its first two books which are still missing. It is likewise stated at the beginning of both its fourth and fifth books that their contents are derived from his statements, and a similar acknowledgement is made with regard to some of the contents of Chap. CXLII of the third book ; so that the evidence of his authorship is very complete. With regard to Atirp4d, the completer of the Dinkard, we may safely identify him with the Atdrp4d, son of HAméd, mentioned in Bd. XXXIII, 11 as a contemporary of Z4d-sparam, who flourished at the latter end of the ninth century (see S.B.E., vol. xviii, p. xiv). We have, therefore, every reason to be satisfied that the whole of the Dinkavd was compiled during the ninth century. The history of the transmission of the text of its last seven books, through the last thousand years, down to the present manuscripts, is equally satisfactory, owing to the preservation of a series of colophons appended to the text, of which the first and most important may be translated as follows :— ‘Completed in great joy and full of gratification this last portion of the manuscript of the incomparable, priceless, and unequalled Dinkard, at the place where z# was found and happily disinterred * by us in Asfristén, within the happily prosperous, odoriferous, precious, well-thriving, and glorious Bakdad of Good Rectitude*; from a copy which, as regards the religion, is jus# as the leaders of the saintly and orthodox, who were of the family of the saintly Atrpad, son of Mé4raspend, (who re-explained knowledge, by five or six well-destined ones, from the pure revelation 1 Khs-kand might be the name of a place here, but cannot be so in the next paragraph. * The angel Ahartsvang (Av. ashis vanguhi). [37] c XXXIV PAHLAVI TEXTS. which is the all-embellished learning of learnings) and the successive leaders of the orthodox (who again provided at different times [ahamv4r] for its restoration, through manuscripts af various places, to maintain reading and investigation sherein) had written.
3[37] c XXXIV PAHLAVI TEXTS. which is the all-embellished learning of learnings) and the successive leaders of the orthodox (who again provided at different times [ahamv4r] for its restoration, through manuscripts af various places, to maintain reading and investigation sherein) had written. ‘I, Mah-vindad, son of Naremahan, son of Vabram, son of Mitr6-dp4n, like an adopted son for his own possession, who wrote it, am letting z¢ forth on the day Dén of the month Tir, the victor, of the year 369 after the year 20 of that Yazdakard, king of kings, who was son of Shatr6-ay4r [znd July, 1020]'; in reliance on the pure good religion of the Mazda-worshippers, as regards remembrance of Zaratfist, the Spitaman with the righteous guardian spirit, and of the genuine achievement of Atirp4d, son of Maraspend; and as regards remembrance of the righteous utterance of blessings for the whole embodied existence dy the desirers of righteousness, who are thinkers of good thoughts, speakers of good words, and doers of good deeds; in the worldly ex¢stence, through completely-wishful kind regard of the practices of righteousness, they shall unite with the union of the renovation of the universe, and spiritually ‘her pure souls and guardian spirits affain to the supremely great position and eminence, and complete acquirement of recompense, which are in the light that is endless, constantly beneficial, and full of glory, which they shall obtain, Zhzs ts especially for those saintly and supremely learned men, Atdrfarnbag, son of Farukhé-zAd, and Atarpad, son of Héméd, by whom this priceless* Dtnkard scripture was selected so learnedly and (with a pure perception of the spiritual lord, in seizing the cream of the fortunate commentary of* the good religion) so truly amicably, and fully affectionately for the good creatures and religion, with great advantage for us moderns, and concealed for me who, through eagerness /or righteousness, like an adopted son, have happily disinterred this scripture; and even he who reads, and shall make use of it, is reliant and free from doubt about it; and him who shall take a copy from it, and preserves 7# with propriety, they shall appropriately connect with it.’ 1 The remainder of this colophon, so far as it is here translated, is also quoted in the second colophon, 3 Here written ar’g6, but it is an-ar’gé in the second colophon. > Reading dén farukhé zand shfr-hé@£6-t, but this is doubtful. From this point the whole of the rest of this colophon, including the aphorisms, is also found in K. INTRODUCTION. XXXV (This is followed by a long succession of aphorisms, and the colophon winds up with some threats against those who shall misuse the manuscript.)
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.
1' Both MSS. have Shasffgan here, but see p. 413, n. 4. ? So in K, or perhaps Shfztg4n; B has Shaspig4n. 5 So in K. * Soin K; B has Shapan. 5 B has AtQrp4d inserted here by mistake. XXXii PAHLAVI TEXTS. ‘10. Through the awful displeasure (or defec/) and ruin (or injury) that happened to Zaratfst, son of AtOr-farnbag, who became the leader of the orthodox, even those archives came to devastation, that scripture to dilapidation and dispersion, azd the statements (v@kih) also to obsoleteness, perversion, and corruption. ‘a1. And, after that, I, Atdrpad, son of Héméd and leader of the orthodox, Aave likewise written, from their fragments (si b4rag4nd), a new means of giving assistance fo the Masda-worshipping religion, with much prayer, investigation, and trouble. 12. From whatever was recovered from those dilapidated (visindak®S), decayed, worn out, and dust-mingled (khak-&még) archives—and these, too, brought back by taking away, carrying off, and seizing —it is selected, owing to' the assistance of the counselling wisdom of the mighty spirit, for the rediffusion of the words and deeds of the ancients, and of the evidence of the Avesta, for those of the primitive faith. 13. And the increase of knowledge from the good religion, arranged and prescribed in its chapters, is a lustre from encountering that splendour from the enlightenment of the original light primarily composed for the exposition of the good religion, and this which is named is a resemblance by adoption of the thousand chapters of that great original Dinkard*. 14. It is perfected by the sacred beings, and transmits the powerful effect which kas come upon even that which is the perfect religion of the sufferers* in ‘41s age, and also the coming of the assistance of the soul to the knowledge‘ of the orthodox; and even reunion with’ the rest of Iran is acquaintance with the exposition of the Magzda-worshipping religion, and the reproviding of more resources of a like origin, which zwz?/ de also due to those whom the Supreme has provided, the disciples of Afshédar*, son of Zaratist, for asking again a declaration of” the good religion from Afshédar.’ From this statement it appears that the compilation of the Dinkard was commenced by Atdr-farnbag, son of Farukho-z4d, one of the leaders or supreme high-priests of the Mazda-worshippers, and was revised and completed 1 Assuming that m stands for min. ? Both MSS. have zak rab& bin Déné-kard6. 5 K has déné-f bardaran. * B has ‘arising.’ 5 B has ‘and the reunited selection for.’ ® See Dk. VIII, Chap. XIV, 12. 7 B omits ‘a declaration of.’ INTRODUCTION. XXXIill
2? Both MSS. have zak rab& bin Déné-kard6. 5 K has déné-f bardaran. * B has ‘arising.’ 5 B has ‘and the reunited selection for.’ ® See Dk. VIII, Chap. XIV, 12. 7 B omits ‘a declaration of.’ INTRODUCTION. XXXIill by Atdrpad, son of Héméd, one of his successors. From the Madig4n-i gugastak Abdlis we learn that Atdr-farnbag had a religious disputation with Abdlis in the presence of the Khalifah Al-Mamin, who reigned A.D. 813-833 ; he must therefore have been compiling the Dinkayd during the first half of the ninth century. In the Sikand-gimanik Vigar, IV, 107, IX, 3, X, 55, he is also mentioned as a compiler of the Dinkard, but the details there quoted must have been taken from its first two books which are still missing. It is likewise stated at the beginning of both its fourth and fifth books that their contents are derived from his statements, and a similar acknowledgement is made with regard to some of the contents of Chap. CXLII of the third book ; so that the evidence of his authorship is very complete. With regard to Atirp4d, the completer of the Dinkard, we may safely identify him with the Atdrp4d, son of HAméd, mentioned in Bd. XXXIII, 11 as a contemporary of Z4d-sparam, who flourished at the latter end of the ninth century (see S.B.E., vol. xviii, p. xiv). We have, therefore, every reason to be satisfied that the whole of the Dinkavd was compiled during the ninth century. The history of the transmission of the text of its last seven books, through the last thousand years, down to the present manuscripts, is equally satisfactory, owing to the preservation of a series of colophons appended to the text, of which the first and most important may be translated as follows :— ‘Completed in great joy and full of gratification this last portion of the manuscript of the incomparable, priceless, and unequalled Dinkard, at the place where z# was found and happily disinterred * by us in Asfristén, within the happily prosperous, odoriferous, precious, well-thriving, and glorious Bakdad of Good Rectitude*; from a copy which, as regards the religion, is jus# as the leaders of the saintly and orthodox, who were of the family of the saintly Atrpad, son of Mé4raspend, (who re-explained knowledge, by five or six well-destined ones, from the pure revelation 1 Khs-kand might be the name of a place here, but cannot be so in the next paragraph. * The angel Ahartsvang (Av. ashis vanguhi). [37] c XXXIV PAHLAVI TEXTS. which is the all-embellished learning of learnings) and the successive leaders of the orthodox (who again provided at different times [ahamv4r] for its restoration, through manuscripts af various places, to maintain reading and investigation sherein) had written.
3[37] c XXXIV PAHLAVI TEXTS. which is the all-embellished learning of learnings) and the successive leaders of the orthodox (who again provided at different times [ahamv4r] for its restoration, through manuscripts af various places, to maintain reading and investigation sherein) had written. ‘I, Mah-vindad, son of Naremahan, son of Vabram, son of Mitr6-dp4n, like an adopted son for his own possession, who wrote it, am letting z¢ forth on the day Dén of the month Tir, the victor, of the year 369 after the year 20 of that Yazdakard, king of kings, who was son of Shatr6-ay4r [znd July, 1020]'; in reliance on the pure good religion of the Mazda-worshippers, as regards remembrance of Zaratfist, the Spitaman with the righteous guardian spirit, and of the genuine achievement of Atirp4d, son of Maraspend; and as regards remembrance of the righteous utterance of blessings for the whole embodied existence dy the desirers of righteousness, who are thinkers of good thoughts, speakers of good words, and doers of good deeds; in the worldly ex¢stence, through completely-wishful kind regard of the practices of righteousness, they shall unite with the union of the renovation of the universe, and spiritually ‘her pure souls and guardian spirits affain to the supremely great position and eminence, and complete acquirement of recompense, which are in the light that is endless, constantly beneficial, and full of glory, which they shall obtain, Zhzs ts especially for those saintly and supremely learned men, Atdrfarnbag, son of Farukhé-zAd, and Atarpad, son of Héméd, by whom this priceless* Dtnkard scripture was selected so learnedly and (with a pure perception of the spiritual lord, in seizing the cream of the fortunate commentary of* the good religion) so truly amicably, and fully affectionately for the good creatures and religion, with great advantage for us moderns, and concealed for me who, through eagerness /or righteousness, like an adopted son, have happily disinterred this scripture; and even he who reads, and shall make use of it, is reliant and free from doubt about it; and him who shall take a copy from it, and preserves 7# with propriety, they shall appropriately connect with it.’ 1 The remainder of this colophon, so far as it is here translated, is also quoted in the second colophon, 3 Here written ar’g6, but it is an-ar’gé in the second colophon. > Reading dén farukhé zand shfr-hé@£6-t, but this is doubtful. From this point the whole of the rest of this colophon, including the aphorisms, is also found in K. INTRODUCTION. XXXV (This is followed by a long succession of aphorisms, and the colophon winds up with some threats against those who shall misuse the manuscript.)
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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