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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. The fifth d00% is about the sayings of the saintly Atdr-farnbag 1 son of Farukhzdd, who was the leader of the orthodox, even as to the manuscript which is called GyémarA% 3. The collected replies of Atar- 1 He was the leader of the orthodox about a.p. 815-835, and held a religious disputation with the heretic Abalis in the presence of the Khalffah Al-Mamfn (a.p. 813-833), as detailed in the Madigan-t Gugastak Abalis. He was also the first compiler of the Dinkard, probably of its first two Books, which are not yet discovered, as well as of some of the materials for the other Books. (See S.B.E., vol. xxxvii, p. 411, n. 1.) 2 The name of this MS. can be only guessed. It occurs three times in each of the two MS. authorities, B and K43, and the simplest reading of five of these six occurrences would be Simr4, so that the remaining one (Sarm4) may be neglected as a corruption. A final 4 in Pahlavi is a very certain indication of a Semitic word, for if a final of similar form occurs in an Iranian word, it represents either h or kh; so if the name were Iranian, its most probable reading would be Simurkh. But, in § 3, it is intimated that the MS. belonged to an ancient tribe, or congregation (ram); it also seems, from Chap. IV, 8, 9, that the religion of this tribe was not so inconsistent with Zoroastrianism as to prevent its members being taught that orthodox faith; and §§ 4, 5 of the present chapter appear to quote from that MS. some 120 DINKARD, BOOK V. farnbag, son of Farukhz4d, the leader of the orthodox, about several significant questions that ave the wonder of the moderns, which ave like the friendly words, spoken by him as ¢o those of the ancient tribe! (kAdmon-ram4n) who call z¢ really their Gyémar4, which ave obtaining? a like wonder for them openly accessible to him *. 4. About the unswerving and co-operating chieftainship of those forefathers who went in mutuallyfriendly command of troops, azd the complete enclosure of that tribe within the military control of Bakht-Narsth *.. 5. About the disabling of vicious habits and evil deeds, which are entirely connected, and of the heinous demon-worship and mischief which
25. About the disabling of vicious habits and evil deeds, which are entirely connected, and of the heinous demon-worship and mischief which particulars regarding the siege of Jerusalem by Nebuchadnezzar. From these circumstances we may suspect that Atr-farnbag, while collecting materials for his Dinkard, had asked some Jewish friends what information their MSS. contained regarding the old Persians, as the two peoples had been in contact, more or less, ever since the time of the Achaemenian dynasty. If he did so enquire, the Jews would naturally search in the Talmud, in which references to the Persians still survive, though the text is no longer complete. The question is, therefore, whether the MS., whose name has been provisionally read Sfmra, can have had any connection with the Talmud. It will be at once evident to any Pahlavi student that Pahl. st may be read gyé equally well, and that we have no better reason for reading Simra than for the Gyémara, which has been put into the text, as a suggestion that AtQr-farnbag was really referring to the Gemaré of the Jews, the supplement to their commentary upon Scripture. Whether this can be clearly proved remains to be seen, and positive evidence seems scanty. 1 Or ‘ congregation.’ 3 Or ‘including (vandfg).’ 5 Pahl. ‘mfnsdnd ham-shkfp-vindtg frdz afbas yehamtfnisnig.’ From which it appears as if there had been a mutual interchange of information between him and his Jewish friends. * The Pahlavi form of Bu‘&t-i-najgar, or Nebuchadnezzar. CHAPTER I, 4-9. 121 are owing to them, through the ruler Kat-Lohar4sp? being sent, with Bdkht-Narsth, from the country of Iran to Bété-Makdis? of ArQm, and ¢hezy remaining zm that quarter. 6. And the orthodox belief in the rude particulars of religious custom in the mutual deliberation of those of the tribe, the acquaintance with religion of a boor (durdstak6-1), the difficult arrangements, and the enquirer doubtful of the religion after the many controversial, deliberative, and cause-investigating questions and answers adapted to the importunities of that wordy disciple *. 7. About how the accepting of this religion dy the prophets before Zaratdst occurred *, how the pure and saintly Zaratdst of the Spitamas came °, and who well afterwards come as bringers of the same pure and good religion Hereafter®. 8. That is, of the prophets, apostles, and accepters of the religion, there were they who accepted z¢ concisely axd completely such as GAyémard was, from whom came irregularly (durfstak6) such as Masyé and Sty4mak, Hadshang, Takhmérup, Yim, Fréddn, M4ndséthar, the SAmAn, the Kay4n, and also many other leaders in ¢hose times’. 9. And their acceptance expressly at various times is produced for action, and thereby the adversity of the creatures is removed, benefit } The father of Kai-Vistasp (see Bd. XXXI, 28, 29; XXXIV, 7). His expedition to Jerusalem is mentioned in Pahl. Mkh. XXVII, 67, and by some Arab writers. ? «The holy place,’ a title of Jerusalem.
3XXXI, 28, 29; XXXIV, 7). His expedition to Jerusalem is mentioned in Pahl. Mkh. XXVII, 67, and by some Arab writers. ? «The holy place,’ a title of Jerusalem. * Not identified. From this point to Chap. IV, 7, AtQr-farnbag must have used the same authorities as the writer of Dk. VII; but he returns to the Gyémara in Chap. IV, 8. * Dk. VII, i, 7-40. 5 Ibid. 41. 6 Ibid. 42. 7 See the details in Dk. VII, i, 7-40. §§ 1-8 have been already translated in Grundriss der iranischen Philologie, ii, 93-94. 122 DINKARD, BOOK V. and prosperity ave sought, the world is controlled, and the creator and good creations are propitiated. Cuapter II. 1. In the pure light avd equal to the archangels— collected together and reckoned together, since the original creation, azd completely unmixed—Zaratdst was spiritually fashioned and provided undefectively for the acceptance and propagation of the religion in the world?. 2. And when he is sent for the manifestation of restrained saintliness (m6kith) and bodily substance, great glory and radiance become as much discernible in 42m as the same ad come into the posterity of Yim who are Pérdshdspé?, his father, and Dikdatb? who is his mother; and also while he is decng born and for the duration of life, he produced a radiance, glow, and brilliance from the place of his own abode, that issued intensely and strongly, like the splendour of fire, to distant lands 4. 3. Also about the wizards and witches, tyrants, Kigs, and Karaps, and other miscreants who have produced outrage for him during his birth and childhood, with desire for his destruction; who save manifestly come about 4zs death or disablement, and even so far as those who have come into the visible assembly aéout the destruction of 4zs glory and other causes of helplessness *. 4. And also including the wolves and other wild beasts, to whom he was Dk. VII, ii, 1, 2, 14-21, 36-42, 46, 47; Zs. XIII, 4. * Ibid. 13. 5 Ibid. 3-8; Zs. XIII, 1-3. * Ibid. 56-58; Zs. XIV, 7. 5 Dk. VII, iii, 5-14; Zs. XVI, 1-7. CHAPTER II, I-8. 123 cast forth by those of Pérdsh4spé’s kinsmen who _ were wizards, and the kindred of those frequenting demon-worship, but only as a test 1. 5. “x like manner z¢ is declared ¢hat, on account of Vohdmanéd ézxg welcome to him, he laughed outright at birth. 6. His coming for conference w2th Atharvmazd?, and owing to zs accepting the religion, Aharman and many demons and fiends have come to him with exhibition of fear, offering of service, and the argument and entreaty of supplicants ; and all these have returned from him disapprovingly, defeatedly, and confusedly, through the pure proclamation of his Avesta, the unique perfection of Atharymaz@’s will‘, and the indication of a prepared armament (virdst6-zénth), a declared reward, a powerful sovereignty, and a way of injury Zo the destroyer.
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.
12. The fifth d00% is about the sayings of the saintly Atdr-farnbag 1 son of Farukhzdd, who was the leader of the orthodox, even as to the manuscript which is called GyémarA% 3. The collected replies of Atar- 1 He was the leader of the orthodox about a.p. 815-835, and held a religious disputation with the heretic Abalis in the presence of the Khalffah Al-Mamfn (a.p. 813-833), as detailed in the Madigan-t Gugastak Abalis. He was also the first compiler of the Dinkard, probably of its first two Books, which are not yet discovered, as well as of some of the materials for the other Books. (See S.B.E., vol. xxxvii, p. 411, n. 1.) 2 The name of this MS. can be only guessed. It occurs three times in each of the two MS. authorities, B and K43, and the simplest reading of five of these six occurrences would be Simr4, so that the remaining one (Sarm4) may be neglected as a corruption. A final 4 in Pahlavi is a very certain indication of a Semitic word, for if a final of similar form occurs in an Iranian word, it represents either h or kh; so if the name were Iranian, its most probable reading would be Simurkh. But, in § 3, it is intimated that the MS. belonged to an ancient tribe, or congregation (ram); it also seems, from Chap. IV, 8, 9, that the religion of this tribe was not so inconsistent with Zoroastrianism as to prevent its members being taught that orthodox faith; and §§ 4, 5 of the present chapter appear to quote from that MS. some 120 DINKARD, BOOK V. farnbag, son of Farukhz4d, the leader of the orthodox, about several significant questions that ave the wonder of the moderns, which ave like the friendly words, spoken by him as ¢o those of the ancient tribe! (kAdmon-ram4n) who call z¢ really their Gyémar4, which ave obtaining? a like wonder for them openly accessible to him *. 4. About the unswerving and co-operating chieftainship of those forefathers who went in mutuallyfriendly command of troops, azd the complete enclosure of that tribe within the military control of Bakht-Narsth *.. 5. About the disabling of vicious habits and evil deeds, which are entirely connected, and of the heinous demon-worship and mischief which
25. About the disabling of vicious habits and evil deeds, which are entirely connected, and of the heinous demon-worship and mischief which particulars regarding the siege of Jerusalem by Nebuchadnezzar. From these circumstances we may suspect that Atr-farnbag, while collecting materials for his Dinkard, had asked some Jewish friends what information their MSS. contained regarding the old Persians, as the two peoples had been in contact, more or less, ever since the time of the Achaemenian dynasty. If he did so enquire, the Jews would naturally search in the Talmud, in which references to the Persians still survive, though the text is no longer complete. The question is, therefore, whether the MS., whose name has been provisionally read Sfmra, can have had any connection with the Talmud. It will be at once evident to any Pahlavi student that Pahl. st may be read gyé equally well, and that we have no better reason for reading Simra than for the Gyémara, which has been put into the text, as a suggestion that AtQr-farnbag was really referring to the Gemaré of the Jews, the supplement to their commentary upon Scripture. Whether this can be clearly proved remains to be seen, and positive evidence seems scanty. 1 Or ‘ congregation.’ 3 Or ‘including (vandfg).’ 5 Pahl. ‘mfnsdnd ham-shkfp-vindtg frdz afbas yehamtfnisnig.’ From which it appears as if there had been a mutual interchange of information between him and his Jewish friends. * The Pahlavi form of Bu‘&t-i-najgar, or Nebuchadnezzar. CHAPTER I, 4-9. 121 are owing to them, through the ruler Kat-Lohar4sp? being sent, with Bdkht-Narsth, from the country of Iran to Bété-Makdis? of ArQm, and ¢hezy remaining zm that quarter. 6. And the orthodox belief in the rude particulars of religious custom in the mutual deliberation of those of the tribe, the acquaintance with religion of a boor (durdstak6-1), the difficult arrangements, and the enquirer doubtful of the religion after the many controversial, deliberative, and cause-investigating questions and answers adapted to the importunities of that wordy disciple *. 7. About how the accepting of this religion dy the prophets before Zaratdst occurred *, how the pure and saintly Zaratdst of the Spitamas came °, and who well afterwards come as bringers of the same pure and good religion Hereafter®. 8. That is, of the prophets, apostles, and accepters of the religion, there were they who accepted z¢ concisely axd completely such as GAyémard was, from whom came irregularly (durfstak6) such as Masyé and Sty4mak, Hadshang, Takhmérup, Yim, Fréddn, M4ndséthar, the SAmAn, the Kay4n, and also many other leaders in ¢hose times’. 9. And their acceptance expressly at various times is produced for action, and thereby the adversity of the creatures is removed, benefit } The father of Kai-Vistasp (see Bd. XXXI, 28, 29; XXXIV, 7). His expedition to Jerusalem is mentioned in Pahl. Mkh. XXVII, 67, and by some Arab writers. ? «The holy place,’ a title of Jerusalem.
3XXXI, 28, 29; XXXIV, 7). His expedition to Jerusalem is mentioned in Pahl. Mkh. XXVII, 67, and by some Arab writers. ? «The holy place,’ a title of Jerusalem. * Not identified. From this point to Chap. IV, 7, AtQr-farnbag must have used the same authorities as the writer of Dk. VII; but he returns to the Gyémara in Chap. IV, 8. * Dk. VII, i, 7-40. 5 Ibid. 41. 6 Ibid. 42. 7 See the details in Dk. VII, i, 7-40. §§ 1-8 have been already translated in Grundriss der iranischen Philologie, ii, 93-94. 122 DINKARD, BOOK V. and prosperity ave sought, the world is controlled, and the creator and good creations are propitiated. Cuapter II. 1. In the pure light avd equal to the archangels— collected together and reckoned together, since the original creation, azd completely unmixed—Zaratdst was spiritually fashioned and provided undefectively for the acceptance and propagation of the religion in the world?. 2. And when he is sent for the manifestation of restrained saintliness (m6kith) and bodily substance, great glory and radiance become as much discernible in 42m as the same ad come into the posterity of Yim who are Pérdshdspé?, his father, and Dikdatb? who is his mother; and also while he is decng born and for the duration of life, he produced a radiance, glow, and brilliance from the place of his own abode, that issued intensely and strongly, like the splendour of fire, to distant lands 4. 3. Also about the wizards and witches, tyrants, Kigs, and Karaps, and other miscreants who have produced outrage for him during his birth and childhood, with desire for his destruction; who save manifestly come about 4zs death or disablement, and even so far as those who have come into the visible assembly aéout the destruction of 4zs glory and other causes of helplessness *. 4. And also including the wolves and other wild beasts, to whom he was Dk. VII, ii, 1, 2, 14-21, 36-42, 46, 47; Zs. XIII, 4. * Ibid. 13. 5 Ibid. 3-8; Zs. XIII, 1-3. * Ibid. 56-58; Zs. XIV, 7. 5 Dk. VII, iii, 5-14; Zs. XVI, 1-7. CHAPTER II, I-8. 123 cast forth by those of Pérdsh4spé’s kinsmen who _ were wizards, and the kindred of those frequenting demon-worship, but only as a test 1. 5. “x like manner z¢ is declared ¢hat, on account of Vohdmanéd ézxg welcome to him, he laughed outright at birth. 6. His coming for conference w2th Atharvmazd?, and owing to zs accepting the religion, Aharman and many demons and fiends have come to him with exhibition of fear, offering of service, and the argument and entreaty of supplicants ; and all these have returned from him disapprovingly, defeatedly, and confusedly, through the pure proclamation of his Avesta, the unique perfection of Atharymaz@’s will‘, and the indication of a prepared armament (virdst6-zénth), a declared reward, a powerful sovereignty, and a way of injury Zo the destroyer.
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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