Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And, besides including this one, who was a monarch of superior glory, and other monarchs such as ave also in the same race®, the Kay4ns’ were 1 Son of Siyamak; he was progenitor of the fifteen undeformed races of mankind (see Bd. XV, 25, 30, 31). 2 Dk, VIL, i, 16-18. 5 K43 has ‘children.’ * Probably Assyria; but it is possible to read atval as Ar. afval, and to translate ‘ancient frontiers.’ ® For the foregoing names see Dk. VII, i, 19-30; ii, 70. ® Such as Afz6bé in Dk. VII, i, 31. ™ From Kai-Kobad to Kaf-Khfsré, as stated in Dk. VII, i, 33-40. CHAPTER IV, 2-9. 129 chosen. 5. Even thus, as regards the KayAns, the annals Zave always to consider him who is monarch as the right ove, who is a fellow-descendant of the lineage, and in whom the glory is residing. 6. The creator Adhaymazd has informed Néryésang}, his own reminder, ¢Za¢ a similar instance is the supreme Zaratfstship, and the glory of the religion due to the same; also many other reasons, which ave recountable, ave declared in the Avesta, indications known only Zo an Ir4nian person of the best lineage. 7. And this, too, he has said, namely : ‘Great glory and goodness of this description are appropriatable by the same race, and are even nuw? visibly manifest.’ 8. About what ave the requirements of the tribe of those who call ¢#zs really their Gyémara and how they are effected by our acquaintance with revelation, that is, dy much recitation of it; only, several occasions (y4var 1-£and) are necessary in these times. g. Also action and precaution ave possible for them, and among the actions and precautions ove is to assume more especially law and custom, and whatever was perverted by us and again made true; and, as to those taught, several persons who ave intellectual, seeking means, and friends of the soul, ave come to teach complete delusions to them; also for the same tribe and whomever it is proper to teach, when it is necessary for them, even a worldly 1 The usual messenger of Aflharmazd, see Dk. VII, iv, 84, 85. 2B has ‘even anew, by writing kevan backwards, which converts the word into navak. From Chap. I, 7 to this point, the compiler could have found very little of his materials in a Jewish MS., excepting such as had been recently obtained from Persian sources. [47] K 130 DINKARD, BOOK V. priestly authority is guiding for ‘haz same tribe, because he has come}. 1 It would seem that the tribe professed a different religion, but one that bore some resemblance to the Parsi faith in certain essential particulars. The remaining five-sixths of Dk. V are devoted to a miscellaneous collection of religious subjects, resembling a Rivayat. SELECTIONS OF ZAD-SPARAM. Digitized by Google SELECTIONS OF ZAD-SPARAM* CHAPTER XII.
2The remaining five-sixths of Dk. V are devoted to a miscellaneous collection of religious subjects, resembling a Rivayat. SELECTIONS OF ZAD-SPARAM. Digitized by Google SELECTIONS OF ZAD-SPARAM* CHAPTER XII. 1. About the coming of the religion at a given time Jeng a resemblance such-like as the birth of a child through two united powers, which are the reception of semen éy females in procreation, and delivering z¢ back. to the fathers, and a period of struggling and intermingling, especially by two means: a monarchy with? religion of the same tenets (ham-v4é-dénéih), and the existence of similar tenets to those of the monarchy 7z# the custom of the religion. 2. The religion of the Mazda-worshippers, when the period of material 1 Zad-sparam was Dastfr of Sirkan, about thirty parasangs south of Kirmfn, in a.p. 881. At a later date, probably about A.D. goo, he compiled three series of Selections, from religious texts then extant, and these have been preserved by the Parsis in the same MSS. as contain the Dadistan-t Dinfk (see the Introduction). The first eleven chapters of this first series of Selections have been already translated in S. B. E., vol. v, pp. 155-186, as they refer to some of the subjects detailed in the Bundahis. The remaining chapters are here translated, except the last which refers to the Nasks and GAthas, and will be found in S. B. E., vol. xxxvii, pp. 401-405. The MS. authorities for the text are K35 and T (see p. 2 and Introduction). 3 T has ‘devoid of.’ 134 SELECTIONS OF ZAD-SPARAM. organization is being converted again into a spiritual nature, became manifest on the earth, first through Spendaymad? and afterwards through Adhaymazd, like the reception of a child dy mothers and delivering z¢ back to the fathers. 3. The manifestation of the religion through Spendaymad was at that time when Frdsiy4v? kept back the water from the country of Iran, and brought the water again; in damsel form she was a speaker for z¢s manifestation, zz reply Zo foreigners, at the house of M4Anfs&thar’, the monarch of the country of Iran. 4. She was also dressed, axd wore radiant clothing which shone out on all sides for the length of a Hasar‘, which is @ distance, like a Parasang ; and, tied on her waist, she wore a golden sacred girdle which was the religion of the Mazdaworshippers itself. 5. As to the belt of the religion, it is ¢ha¢t to which are connected the thirty-three fetters upon the thirtythree sins 5, according to which all sin is divided ; so that (kQ) the damsels, by whom the tied sacred girdle of Spendaymad was seen, have become impetuous (taftigd) after that for a tied girdle, on account of z¢s seeming beautiful. 6. And this was the motherhood which is supplied through Spendarymad, as a gift, in the year 528 ? The female archangel who has special charge of the earth and virtuous women (see Dk. VII, ii, 19 n). 2 See Dk. VII, i, 31; and regarding his irrigation canals, see Bd. XX, 17, 343 XXI, 6. 3 See Dk. VII, i, 29.
3The female archangel who has special charge of the earth and virtuous women (see Dk. VII, ii, 19 n). 2 See Dk. VII, i, 31; and regarding his irrigation canals, see Bd. XX, 17, 343 XXI, 6. 3 See Dk. VII, i, 29. ‘ A thousand steps of the two feet, or Roman mile; see Bd. XXVI, 1. * Thirty sins are detailed in Mkh. XXXVI, and thirty-three good works in XXXVII (see S. B. E., vol. xxiv, pp. 71-75). CHAPTER XII, 3-10. 135 before Zaratfist came out to 4zs conference ', which is one of their statements from the annals of the religion zz a manuscript of the ancients. 7. The name of Zaratfist is also cited on the earth at 300 years before his conference *. 8. For Iran, at the supplication even of the priests in the land, and for the sake of the pacification of a dispute arisen, Athaymazd produced a great ox, by whom the boundary of Iran next to Tfrdn was intimated by pawing with 42s hoofs, and he was kept in a jungle. 9. Whenever contention arose, the boundary was fully made known by that ox, until it was the wish of Kat-Us to take, fully covetously, a portion of the land of Taran back zuéo Ir4n, and he saw that the ox is about to act very ill-naturedly, because it was not besought with forms which were prescribed for it, where a boundary was intimated by it 3. 10. Zhere were seven brothers, and he who was 1 Tf this coming to conference with the spirits be ‘the coming of the religion,’ in the thirtieth year of Vistésp’s reign, then, according to Bundahis chronology, these 528 years will carry us back to twenty-eight years before the accession of Man@séihar. As any alteration in the date of MAn@sfthar’s accession would disturb the millennial arrangement of Bd. XXXIV, it is probable that some copyist has miswritten the ciphers, and we ought to read 428. This legend appears not to occur elsewhere. * According to Bd. XXXIV, 7, Kat-0s reigned from 360 to 210 years before ‘the coming of the religion.’ At this point a dislocation of the text occurs in all existing MSS., owing to the misplacement of a loose folio in some unknown copy written before 1530; the contents of this folio, §§ 8-16, are found in the existing MSS. three folios further on (after Chap. XIV, 14), and are here restored to their original position, as determined by the meaning of the text. * T has ‘by that ox.’ This legend is also told in Dk. VII, ii, 62-66. 136 SELECTIONS OF ZAD-SPARAM. the seventh was called Srité! the Seventh, the largest in body and chief in strength, Pelonging to those instructed in many subjects for Kai-Us, and he was among his princes. 11. Kat-Us summoned him into his presence and ordered 4zm thus: ‘Go and kill that ox in the jungle!’
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.
1And, besides including this one, who was a monarch of superior glory, and other monarchs such as ave also in the same race®, the Kay4ns’ were 1 Son of Siyamak; he was progenitor of the fifteen undeformed races of mankind (see Bd. XV, 25, 30, 31). 2 Dk, VIL, i, 16-18. 5 K43 has ‘children.’ * Probably Assyria; but it is possible to read atval as Ar. afval, and to translate ‘ancient frontiers.’ ® For the foregoing names see Dk. VII, i, 19-30; ii, 70. ® Such as Afz6bé in Dk. VII, i, 31. ™ From Kai-Kobad to Kaf-Khfsré, as stated in Dk. VII, i, 33-40. CHAPTER IV, 2-9. 129 chosen. 5. Even thus, as regards the KayAns, the annals Zave always to consider him who is monarch as the right ove, who is a fellow-descendant of the lineage, and in whom the glory is residing. 6. The creator Adhaymazd has informed Néryésang}, his own reminder, ¢Za¢ a similar instance is the supreme Zaratfstship, and the glory of the religion due to the same; also many other reasons, which ave recountable, ave declared in the Avesta, indications known only Zo an Ir4nian person of the best lineage. 7. And this, too, he has said, namely : ‘Great glory and goodness of this description are appropriatable by the same race, and are even nuw? visibly manifest.’ 8. About what ave the requirements of the tribe of those who call ¢#zs really their Gyémara and how they are effected by our acquaintance with revelation, that is, dy much recitation of it; only, several occasions (y4var 1-£and) are necessary in these times. g. Also action and precaution ave possible for them, and among the actions and precautions ove is to assume more especially law and custom, and whatever was perverted by us and again made true; and, as to those taught, several persons who ave intellectual, seeking means, and friends of the soul, ave come to teach complete delusions to them; also for the same tribe and whomever it is proper to teach, when it is necessary for them, even a worldly 1 The usual messenger of Aflharmazd, see Dk. VII, iv, 84, 85. 2B has ‘even anew, by writing kevan backwards, which converts the word into navak. From Chap. I, 7 to this point, the compiler could have found very little of his materials in a Jewish MS., excepting such as had been recently obtained from Persian sources. [47] K 130 DINKARD, BOOK V. priestly authority is guiding for ‘haz same tribe, because he has come}. 1 It would seem that the tribe professed a different religion, but one that bore some resemblance to the Parsi faith in certain essential particulars. The remaining five-sixths of Dk. V are devoted to a miscellaneous collection of religious subjects, resembling a Rivayat. SELECTIONS OF ZAD-SPARAM. Digitized by Google SELECTIONS OF ZAD-SPARAM* CHAPTER XII.
2The remaining five-sixths of Dk. V are devoted to a miscellaneous collection of religious subjects, resembling a Rivayat. SELECTIONS OF ZAD-SPARAM. Digitized by Google SELECTIONS OF ZAD-SPARAM* CHAPTER XII. 1. About the coming of the religion at a given time Jeng a resemblance such-like as the birth of a child through two united powers, which are the reception of semen éy females in procreation, and delivering z¢ back. to the fathers, and a period of struggling and intermingling, especially by two means: a monarchy with? religion of the same tenets (ham-v4é-dénéih), and the existence of similar tenets to those of the monarchy 7z# the custom of the religion. 2. The religion of the Mazda-worshippers, when the period of material 1 Zad-sparam was Dastfr of Sirkan, about thirty parasangs south of Kirmfn, in a.p. 881. At a later date, probably about A.D. goo, he compiled three series of Selections, from religious texts then extant, and these have been preserved by the Parsis in the same MSS. as contain the Dadistan-t Dinfk (see the Introduction). The first eleven chapters of this first series of Selections have been already translated in S. B. E., vol. v, pp. 155-186, as they refer to some of the subjects detailed in the Bundahis. The remaining chapters are here translated, except the last which refers to the Nasks and GAthas, and will be found in S. B. E., vol. xxxvii, pp. 401-405. The MS. authorities for the text are K35 and T (see p. 2 and Introduction). 3 T has ‘devoid of.’ 134 SELECTIONS OF ZAD-SPARAM. organization is being converted again into a spiritual nature, became manifest on the earth, first through Spendaymad? and afterwards through Adhaymazd, like the reception of a child dy mothers and delivering z¢ back to the fathers. 3. The manifestation of the religion through Spendaymad was at that time when Frdsiy4v? kept back the water from the country of Iran, and brought the water again; in damsel form she was a speaker for z¢s manifestation, zz reply Zo foreigners, at the house of M4Anfs&thar’, the monarch of the country of Iran. 4. She was also dressed, axd wore radiant clothing which shone out on all sides for the length of a Hasar‘, which is @ distance, like a Parasang ; and, tied on her waist, she wore a golden sacred girdle which was the religion of the Mazdaworshippers itself. 5. As to the belt of the religion, it is ¢ha¢t to which are connected the thirty-three fetters upon the thirtythree sins 5, according to which all sin is divided ; so that (kQ) the damsels, by whom the tied sacred girdle of Spendaymad was seen, have become impetuous (taftigd) after that for a tied girdle, on account of z¢s seeming beautiful. 6. And this was the motherhood which is supplied through Spendarymad, as a gift, in the year 528 ? The female archangel who has special charge of the earth and virtuous women (see Dk. VII, ii, 19 n). 2 See Dk. VII, i, 31; and regarding his irrigation canals, see Bd. XX, 17, 343 XXI, 6. 3 See Dk. VII, i, 29.
3The female archangel who has special charge of the earth and virtuous women (see Dk. VII, ii, 19 n). 2 See Dk. VII, i, 31; and regarding his irrigation canals, see Bd. XX, 17, 343 XXI, 6. 3 See Dk. VII, i, 29. ‘ A thousand steps of the two feet, or Roman mile; see Bd. XXVI, 1. * Thirty sins are detailed in Mkh. XXXVI, and thirty-three good works in XXXVII (see S. B. E., vol. xxiv, pp. 71-75). CHAPTER XII, 3-10. 135 before Zaratfist came out to 4zs conference ', which is one of their statements from the annals of the religion zz a manuscript of the ancients. 7. The name of Zaratfist is also cited on the earth at 300 years before his conference *. 8. For Iran, at the supplication even of the priests in the land, and for the sake of the pacification of a dispute arisen, Athaymazd produced a great ox, by whom the boundary of Iran next to Tfrdn was intimated by pawing with 42s hoofs, and he was kept in a jungle. 9. Whenever contention arose, the boundary was fully made known by that ox, until it was the wish of Kat-Us to take, fully covetously, a portion of the land of Taran back zuéo Ir4n, and he saw that the ox is about to act very ill-naturedly, because it was not besought with forms which were prescribed for it, where a boundary was intimated by it 3. 10. Zhere were seven brothers, and he who was 1 Tf this coming to conference with the spirits be ‘the coming of the religion,’ in the thirtieth year of Vistésp’s reign, then, according to Bundahis chronology, these 528 years will carry us back to twenty-eight years before the accession of Man@séihar. As any alteration in the date of MAn@sfthar’s accession would disturb the millennial arrangement of Bd. XXXIV, it is probable that some copyist has miswritten the ciphers, and we ought to read 428. This legend appears not to occur elsewhere. * According to Bd. XXXIV, 7, Kat-0s reigned from 360 to 210 years before ‘the coming of the religion.’ At this point a dislocation of the text occurs in all existing MSS., owing to the misplacement of a loose folio in some unknown copy written before 1530; the contents of this folio, §§ 8-16, are found in the existing MSS. three folios further on (after Chap. XIV, 14), and are here restored to their original position, as determined by the meaning of the text. * T has ‘by that ox.’ This legend is also told in Dk. VII, ii, 62-66. 136 SELECTIONS OF ZAD-SPARAM. the seventh was called Srité! the Seventh, the largest in body and chief in strength, Pelonging to those instructed in many subjects for Kai-Us, and he was among his princes. 11. Kat-Us summoned him into his presence and ordered 4zm thus: ‘Go and kill that ox in the jungle!’
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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