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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Italic a, 4, 4, d, ¢, & h, 2, & Rh, 1, p, r, sh, u, v, 2d indicate no change of pronunciation; but g should be sounded like j, Av like wh, & like ch in ‘church,’ s like sh, and Avesta z like French j. 4. In the translation words in parentheses are merely explanatory of those that precede them, and often translate Pahlavi glosses in the original text. 5. For the meaning of the abbreviations, used in the notes, see the explanatory list after the Introduction. . 6. The manuscripts used for the Dinkard are :— B (written a.p. 1659), the only independent authority for Book VII; it was brought from Iran to Surat in 1783, and one folio, at the end of Chap. iv, appears to be missing. K 43 (written a.p. 1594 and later), No. 43 in the University Library at Kopenhagen, which contains another independent authority for Book V in its later portion. 4. The manuscripts used for the Selections of Zad-sparam are :— K 35 (probably written a.p. 1572), No. 35 in the same library, which was brought from Irdn by Prof. Westergaard in 1843, along with No. 43. T, a copy of a MS. about fifty years older, belonging to Ervad Tehmuras Dinshawji Ankalesaria of Bombay. MARVELS OF ZOROASTRIANISM. DINKARD.—BOOK VII. Cuarter I. \ | 1. For the gratification of the creator Athaymazd, even through the complete superiority of the Mazdaworshipping religion, adorned by omniscience, in the world. 2. The seventh doo is about the marvellousness of the greatest reminder of the Mazda-worshipping religion, Zaratdst! of the Spitamas; also of the mindfulness of that illustrious oxe by Adharmazd, and of his religion, arisen through the word of Atharymazd, being blessed among those of the region of king Vistasp ; from the Exposition of the Good Religion *. 3. But, before that, there is purposely written whatever was the progress of the character and effect of the good religion and its first acceptor in the spiritual and worldly exes¢ences ; and, after that, } Nearly always spelt Zaratfkhsht in the MS., the counterpart of the Persian form Zaratuhsht or Zaraduhsht. ? This Nikézé-f Véh-déné was evidently the name of an older book, from which the Dinkard quotes much of its information on religious matters. B2 4 DINKARD, BOOK VII. the prophets, apostles, avd upholders in the period as far as Zaratdst, whose guardian spirit is reverenced, and their religion, which is this, due to the utterance and splendour with which they have been blessed with prophecy among mankind}.
2B2 4 DINKARD, BOOK VII. the prophets, apostles, avd upholders in the period as far as Zaratdst, whose guardian spirit is reverenced, and their religion, which is this, due to the utterance and splendour with which they have been blessed with prophecy among mankind}. 4. According to the Mazda-worshipping religion and the Exposition of the Good Religion, it is the nature of Adharmaza's disposition and his knowledge as to the complete obtainment of the first creature, the archangel Vohdmané, and the first progress spiritually among the archangels azd the other sacred beings of the spiritual and worldly existences, and materially in Gayémard, the first man, through concurrent azd complete acceptance from the creator Atharmazd, and the needful atonement in his own period through meditation, and the smiting thereby of the fiend of that period and the opposition thereof, by thinking of the creator's teaching, chat constitute the whole of that first utterance? of the religion of Atharmazd. 5. According to the declaration of the good religion about the production of existence, which is the praise of him who was the causer of existence and creator, the beneficent spirit, the first craving among mankind was this, that ‘we be happy and de the creation of Adhazmazd;’ and the last, as regards the preservation of a remedy for mankind, is ¢hzs, that ‘the best is this, that the formation of lives de perfect now, though rendered sickly by him; and the spiritual existences of mankind 4e so now, though the destroyer 4as come to the creatures.’ 6, For 1 This preliminary matter occupies the whole of Chap. I. * The Yatha-ahd-vairy6, or most sacred religious formula of the Parsis. CHAPTER I, 4-8. 5 human beings of the lineage of GAyémard this is the one thing good, when they shall perform their duty and good works; and one’s work is to smite one’s own opposing fiend ; an instance presentable to any of the lineage, that it is important for every one of you to smite his own opposing fiend, is the freedom from molestation which occurs thereby, and the noncontamination of the creatures by the destroyer; and it is that effect which the creator of creation has produced for it. 7. And this, too, is declared by the good religion, that through a true-spoken statement GAyémard attained to the good spiritual lordship? of the archangels (that is, 4e was fit for the supreme heaven 3). 8. And after Gayémard, at various periods until the ever-favouring® Zaratist of the Spitamas, whose guardian spirit is reverenced; much also was his acquaintance with knowledge, and 4zs work was the preservation of the mankind of that time in which he came into notice; moreover he became requisite for conference with the creator; and because of ¢hezr superior carrying on of destiny ‘, by command of the
3' Reading hf-ahfth, Av. hvanghevi. This section is one of the numerous quotations from the Pahlavi version of a lost Avesta, text. When we are furnished with a complete Pahl.-Av. vocabulary, it will be possible to recover much of the original Avesta of such quotations, with some degree of certainty. * Pahl. garé6dmanfg. Such glosses and comments, inserted by the Pahlavi translator, are always marked as parenthetical. 5 Pahl. ham4f-bAhar; it might be read hamAai-bfdar, ‘ever vigilant.’ ‘ Reading vakhsh (= Pers. bakhsh), which is usually expressed by its Zvaris equivalent gad (traditionally gadman), and this means both ‘destiny’ and ‘the star, or glory, of destiny’ (Av. hvarené, Pers. khura). Here the first letter of vakhsh is omitted, and this error converts the word into khay4A, the Zv4ris of g4n, ‘life.’ 6 DINKARD, BOOK VII. creator, z¢ zs declared in the good religion, ‘hat the combined titles of prophet (vakhshvar), acceptor, and promoter ave enumerated of them. 9. As Gayémard passed away, z¢' came to Masyé and Masydadi ?, the second of worldly beings who were the progeny of Gayémard the first ; and z¢ zs declared, by the word of Adhavmazd, that he spoke to them, when they had been produced by him, thus: ‘ You are the men I produce, you are the parents of the parents of all embodied existence; and so do you men not worship the demons, for the possession of complete mindfulness is the best ¢4zmg produced by me for you, so that you may fully observe duty and ordinances with complete mindfulness. 10. And the bountifulness of Atharymazd was extolled by them, and they went on with their own duty; they also performed the will of the creator, enjoyed the advantage of the many duties of the world, and practised next-of-kin marriage for procreation, union, and the complete progress of the creations in the world, which are the best good works of mankind. 11. The creator showed them the sowing of corn, as declared in the words of Adhaymazd thus: ‘ This is thine, O Masyé! which is an ox; thine, too, is this corn ; and thine those other appliances; henceforth thou shouldst know ¢hem well.’ This must have also occurred twice in a previous copy of the MS. in § 28, where the word is written gn, ‘life,’ in the MS. B. In S.B.E, vol. xxxvii, Dk. VIII, xiii, 20, vakhsh has been erroneously translated ‘ word.’ 1 The glorious destiny. §§ 9 and 1o have been previously translated in S. B.E., vol. xviii, pp. 411, 412. ® Literally ‘man and woman’ who grew up as plants from the earth fertilized by Gayémard, the prototype of the human race; see Bd. XV, 1-5. CHAPTER I, 9-14. 7
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.
1Italic a, 4, 4, d, ¢, & h, 2, & Rh, 1, p, r, sh, u, v, 2d indicate no change of pronunciation; but g should be sounded like j, Av like wh, & like ch in ‘church,’ s like sh, and Avesta z like French j. 4. In the translation words in parentheses are merely explanatory of those that precede them, and often translate Pahlavi glosses in the original text. 5. For the meaning of the abbreviations, used in the notes, see the explanatory list after the Introduction. . 6. The manuscripts used for the Dinkard are :— B (written a.p. 1659), the only independent authority for Book VII; it was brought from Iran to Surat in 1783, and one folio, at the end of Chap. iv, appears to be missing. K 43 (written a.p. 1594 and later), No. 43 in the University Library at Kopenhagen, which contains another independent authority for Book V in its later portion. 4. The manuscripts used for the Selections of Zad-sparam are :— K 35 (probably written a.p. 1572), No. 35 in the same library, which was brought from Irdn by Prof. Westergaard in 1843, along with No. 43. T, a copy of a MS. about fifty years older, belonging to Ervad Tehmuras Dinshawji Ankalesaria of Bombay. MARVELS OF ZOROASTRIANISM. DINKARD.—BOOK VII. Cuarter I. \ | 1. For the gratification of the creator Athaymazd, even through the complete superiority of the Mazdaworshipping religion, adorned by omniscience, in the world. 2. The seventh doo is about the marvellousness of the greatest reminder of the Mazda-worshipping religion, Zaratdst! of the Spitamas; also of the mindfulness of that illustrious oxe by Adharmazd, and of his religion, arisen through the word of Atharymazd, being blessed among those of the region of king Vistasp ; from the Exposition of the Good Religion *. 3. But, before that, there is purposely written whatever was the progress of the character and effect of the good religion and its first acceptor in the spiritual and worldly exes¢ences ; and, after that, } Nearly always spelt Zaratfkhsht in the MS., the counterpart of the Persian form Zaratuhsht or Zaraduhsht. ? This Nikézé-f Véh-déné was evidently the name of an older book, from which the Dinkard quotes much of its information on religious matters. B2 4 DINKARD, BOOK VII. the prophets, apostles, avd upholders in the period as far as Zaratdst, whose guardian spirit is reverenced, and their religion, which is this, due to the utterance and splendour with which they have been blessed with prophecy among mankind}.
2B2 4 DINKARD, BOOK VII. the prophets, apostles, avd upholders in the period as far as Zaratdst, whose guardian spirit is reverenced, and their religion, which is this, due to the utterance and splendour with which they have been blessed with prophecy among mankind}. 4. According to the Mazda-worshipping religion and the Exposition of the Good Religion, it is the nature of Adharmaza's disposition and his knowledge as to the complete obtainment of the first creature, the archangel Vohdmané, and the first progress spiritually among the archangels azd the other sacred beings of the spiritual and worldly existences, and materially in Gayémard, the first man, through concurrent azd complete acceptance from the creator Atharmazd, and the needful atonement in his own period through meditation, and the smiting thereby of the fiend of that period and the opposition thereof, by thinking of the creator's teaching, chat constitute the whole of that first utterance? of the religion of Atharmazd. 5. According to the declaration of the good religion about the production of existence, which is the praise of him who was the causer of existence and creator, the beneficent spirit, the first craving among mankind was this, that ‘we be happy and de the creation of Adhazmazd;’ and the last, as regards the preservation of a remedy for mankind, is ¢hzs, that ‘the best is this, that the formation of lives de perfect now, though rendered sickly by him; and the spiritual existences of mankind 4e so now, though the destroyer 4as come to the creatures.’ 6, For 1 This preliminary matter occupies the whole of Chap. I. * The Yatha-ahd-vairy6, or most sacred religious formula of the Parsis. CHAPTER I, 4-8. 5 human beings of the lineage of GAyémard this is the one thing good, when they shall perform their duty and good works; and one’s work is to smite one’s own opposing fiend ; an instance presentable to any of the lineage, that it is important for every one of you to smite his own opposing fiend, is the freedom from molestation which occurs thereby, and the noncontamination of the creatures by the destroyer; and it is that effect which the creator of creation has produced for it. 7. And this, too, is declared by the good religion, that through a true-spoken statement GAyémard attained to the good spiritual lordship? of the archangels (that is, 4e was fit for the supreme heaven 3). 8. And after Gayémard, at various periods until the ever-favouring® Zaratist of the Spitamas, whose guardian spirit is reverenced; much also was his acquaintance with knowledge, and 4zs work was the preservation of the mankind of that time in which he came into notice; moreover he became requisite for conference with the creator; and because of ¢hezr superior carrying on of destiny ‘, by command of the
3' Reading hf-ahfth, Av. hvanghevi. This section is one of the numerous quotations from the Pahlavi version of a lost Avesta, text. When we are furnished with a complete Pahl.-Av. vocabulary, it will be possible to recover much of the original Avesta of such quotations, with some degree of certainty. * Pahl. garé6dmanfg. Such glosses and comments, inserted by the Pahlavi translator, are always marked as parenthetical. 5 Pahl. ham4f-bAhar; it might be read hamAai-bfdar, ‘ever vigilant.’ ‘ Reading vakhsh (= Pers. bakhsh), which is usually expressed by its Zvaris equivalent gad (traditionally gadman), and this means both ‘destiny’ and ‘the star, or glory, of destiny’ (Av. hvarené, Pers. khura). Here the first letter of vakhsh is omitted, and this error converts the word into khay4A, the Zv4ris of g4n, ‘life.’ 6 DINKARD, BOOK VII. creator, z¢ zs declared in the good religion, ‘hat the combined titles of prophet (vakhshvar), acceptor, and promoter ave enumerated of them. 9. As Gayémard passed away, z¢' came to Masyé and Masydadi ?, the second of worldly beings who were the progeny of Gayémard the first ; and z¢ zs declared, by the word of Adhavmazd, that he spoke to them, when they had been produced by him, thus: ‘ You are the men I produce, you are the parents of the parents of all embodied existence; and so do you men not worship the demons, for the possession of complete mindfulness is the best ¢4zmg produced by me for you, so that you may fully observe duty and ordinances with complete mindfulness. 10. And the bountifulness of Atharymazd was extolled by them, and they went on with their own duty; they also performed the will of the creator, enjoyed the advantage of the many duties of the world, and practised next-of-kin marriage for procreation, union, and the complete progress of the creations in the world, which are the best good works of mankind. 11. The creator showed them the sowing of corn, as declared in the words of Adhaymazd thus: ‘ This is thine, O Masyé! which is an ox; thine, too, is this corn ; and thine those other appliances; henceforth thou shouldst know ¢hem well.’ This must have also occurred twice in a previous copy of the MS. in § 28, where the word is written gn, ‘life,’ in the MS. B. In S.B.E, vol. xxxvii, Dk. VIII, xiii, 20, vakhsh has been erroneously translated ‘ word.’ 1 The glorious destiny. §§ 9 and 1o have been previously translated in S. B.E., vol. xviii, pp. 411, 412. ® Literally ‘man and woman’ who grew up as plants from the earth fertilized by Gayémard, the prototype of the human race; see Bd. XV, 1-5. CHAPTER I, 9-14. 7
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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