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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. About the reward which evested before the beneficence of Zaratist, and z¢s being seen how, through guidance by Atharymazd, zt is demonstrated by him to those of the world, so that Médyéméah is attracted in the tenth year in the forest of reedy hollows (kanydst4né°® vésak6) which is the haunt of swine of the wild-boar specces (khazdra-t vardéz6 gas); in the twentieth year the Kavig who is son * See Dk. VII, iv, 67. * Reading s6n = Pers. sAn; but the MSS. have déné, ‘religions.’ The thirty sins and thirty-three good works, detailed in Mkh. XXXVI, XXXVII, are certainly referred to at the end of this section. ® Compare Chap. XII, 5, and Dk. VII, iv, 67. * See Dk. VII, iv, 74. ° Hybrid Zvaris of Pers. nayistAn. CHAPTER XXIII, 6-10. 165 of Kandah!? is attracted; in the thirtieth year the Khyéns? arrive, who make an incursion (vardak6d) into the countries of Iran, owing to the Kavigs, those who ave more of their own race; and in the fortieth year Vohfiném, son of Avardstar >, is born. 9. In the forty-seventh year Zaratist passes away, who attains seventy-seven years and forty days in the month Avdavahisté, ox the day Khir‘; and for eight rectified (véhiZak6) months, till the month Dadvé and day Khar, he should be brought forward as to be reverenced. 10. /# the same month Avdavahisté, in the sixtythird® year, Frashéstar® passed away, and in the sixty-fourth year Gam4sp’, the same as became the priest of priests after Zaratdst; in the seventy-third year Hangdfrash, son of Gamasp ®; in the eightieth year Asmék-khanvaté®, and adso in the eightieth ? Or Kfinih which is the name of a demon (see Sg. XVI, 13, 16, 18, 19); but such an identification is uncertain. 2 Av. Hvyaona of Yt. IX, 30, 31; XVII, 50, 51. Compare Dk. VII, iv, 77, 83, 84, 87-90; v, 7. ® Av. gen. ‘ Vohu-nemang,hé Avaraostréis’ of Yt. XIII, 104. * The eleventh day of the second month. 5 T has 43d, and the date is lost in the other MS. authority. But 43d is highly improbable for two reasons: first, it would make this date the only one out of chronological order in the series here given; secondly, it would render it inconsistent with the statement, in Dk. VII, vi, 12, that two priests came, from other regions, to ask Frashdstar about the religion, fifty-seven years after it had been accepted by Zaratst. By substituting 63d (the Pahlavi cipher most likely to be corrupted into 43d) both these inconsistencies are removed. * See Dk. VII, vi, 12; V, ii, 12. 7 See Dk.V, ii, 12; iii, 4. * Av. gen. ‘ Hang,haurushé GAmaspanahé’ of Yt. XIII, 104. ® Av. gen. ‘ Asmé-Avanvat6’ of Yt. XIII, 96, and Westergaard’s Yt. XXII, 37. 166 SELECTIONS OF ZAD-SPARAM. year Kabed-(s-sp4é?, who is called also Akht the wizard, is killed.
2VII, vi, 12; V, ii, 12. 7 See Dk.V, ii, 12; iii, 4. * Av. gen. ‘ Hang,haurushé GAmaspanahé’ of Yt. XIII, 104. ® Av. gen. ‘ Asmé-Avanvat6’ of Yt. XIII, 96, and Westergaard’s Yt. XXII, 37. 166 SELECTIONS OF ZAD-SPARAM. year Kabed-(s-sp4é?, who is called also Akht the wizard, is killed. 11. Of the six great upholders of the religion there are the two daughters of Zaratist, whose names are Frén6 and Sritd2, wztk Ahardbo-stétd, son of Médyéméh?, and another three, who ave renowned for their religion for a hundred years, who are Vohiném * that is born in the fortieth year of the religion, Séné° is afterwards born and passes away in the two-hundredth year, and as to his hundred-discipledom °, it exists day and night till the three-hundredth year. 12. Afterwards the religion is disturbed and the monarchy is contested (gangt- - aitd). 13. About the three customs (d4d@6) which Zaratist prescribed as the best :—The first of them is this: ‘Do not go without others, except with magisterial authority (apatk4r radth4);’ the second is: ‘Though they shall proceed unlawfully as to you, consider your actions lawfully beforehand ;’ and the third is: ‘Next-of-kin marriage, for the * As kabed is Zvaris for ‘many,’ we may assume that kabed-Qs = Av. nom. pourus which usually becomes pouru in compounds ; so that the compound name, or title, in the text, probably represents Av. Pouruspadha (Yt. X, 1rog, 111), ‘having many troops,’ a suitable title for Akht the wizard (Av. Akhtya of Yt.V, 82) who is said, in Gf. I, 2, to have invaded a district with an army of seven myriads. He was killed, in Zoroastrian fashion, by the recital of a religious formula. * There was a third daughter, Péruéfst (see Bd. XXXII, 5), but she may not have survived her father. * Av. gen. ‘ Ashastvé Maidhydéi-maung,héis’ of Yt. XIII, 106. * See § 8. ® He was born in the rooth year; see Dk. VII, vii, 6. * This seems to be the sixth upholder of the religion, the third of those lasting about a century. CHAPTER +XXIII, II—XXIV, 3. 167 sake of the pure progress of your race, is the best of the actions of the living, which ave provided for the proper begetting of children ?.’ CuHaPTreR XXIV. 1. About the five dispositions of priests, and the ten admonitions with which all instruction as to religion is connected *. 2. Of those five dispositions the first is innocence. 3. The second is discrimination among? thoughts, words, and deeds; [to fully distinguish the particulars of destruction from indestructiveness, such as
32. Of those five dispositions the first is innocence. 3. The second is discrimination among? thoughts, words, and deeds; [to fully distinguish the particulars of destruction from indestructiveness, such as ’ This chapter ends the first series of Selections of Zad-sparam, and is immediately followed in the MSS. by a second series. It is evident from the extent of this chapter, as compared with the amount of text contained in the three misplaced folios (see p. 162, n. 3), that this chapter could have occupied only about one folio and a half in the dislocated MS., so that the second series must have commenced on the same folio as contained the end of this chapter, and that Chaps. XXIV, XXV cannot have belonged to this series. The three misplaced folios contain two distinct texts ; the first (Chap. XXIV) is an Iranian version of the Five Dispositions of priests and the Ten Admonitions, and is here translated ; the second (Chap. XXV) contains some details about the Nasks and Gathas, and has been already translated in S.B.E., vol. xxxvii, pp. 401-405. * This Iranian version of the Dispositions and Admonitions is more complete than the Indian version, which, like the Bundahis, was broughi from Iran five or six centuries ago, and is found in two MSS. (Pt. and J) written in India about 500 years ago, and now in the libraries of Dastfrs Dr. Peshotan and Dr. Jamasp, respectively. Passages which occur only in the Iranian version are here enclosed in brackets, and other differences between the two versions are mentioned in the notes. ® The Indian version has ‘ of.’ 168 SELECTIONS OF ZAD-SPARAM. noxious creatures from cattle; and of production from unproductiveness, swch as the righteous and worthy from the wicked ad unworthy]. 4. The third is authoritativeness, because that priestly master is always wiser and speaking more correctly who is taught wisely and teaches with more correct words. 5. The fourth is to’ [understand and consider the ceremonial as the ceremonial of Adghaymazd, and the essentials with all goodness, beneficence, and authority; to be steadfast in his religion, and to consider the indications of protection (s4yag) ? which are established for his religion. 6. To maintain the reverence of the luminaries prayerfully, also the reverence of the emanations * from the six * archangels, be they fire, be they earth, ov be they of bodily form, and of the creatures which are formed by them ; also the pure cleansing from dead matter, menstruation, bodily refuse, and other hurtfulness ; this is in order that they may be characterised, and thereby constituted, as better-principled, more sensible’, and purer, and they may become less faulty. 7. The reverence of mankind is to consider authoritatively about knowledge aud property; the reverence of cattle is about fodder, little hardship, and moderate maintenance ; the reverence of plants is about sowing and ripening for the food of the worthy. 8. The ceremonial which is glorifying all
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.
18. About the reward which evested before the beneficence of Zaratist, and z¢s being seen how, through guidance by Atharymazd, zt is demonstrated by him to those of the world, so that Médyéméah is attracted in the tenth year in the forest of reedy hollows (kanydst4né°® vésak6) which is the haunt of swine of the wild-boar specces (khazdra-t vardéz6 gas); in the twentieth year the Kavig who is son * See Dk. VII, iv, 67. * Reading s6n = Pers. sAn; but the MSS. have déné, ‘religions.’ The thirty sins and thirty-three good works, detailed in Mkh. XXXVI, XXXVII, are certainly referred to at the end of this section. ® Compare Chap. XII, 5, and Dk. VII, iv, 67. * See Dk. VII, iv, 74. ° Hybrid Zvaris of Pers. nayistAn. CHAPTER XXIII, 6-10. 165 of Kandah!? is attracted; in the thirtieth year the Khyéns? arrive, who make an incursion (vardak6d) into the countries of Iran, owing to the Kavigs, those who ave more of their own race; and in the fortieth year Vohfiném, son of Avardstar >, is born. 9. In the forty-seventh year Zaratist passes away, who attains seventy-seven years and forty days in the month Avdavahisté, ox the day Khir‘; and for eight rectified (véhiZak6) months, till the month Dadvé and day Khar, he should be brought forward as to be reverenced. 10. /# the same month Avdavahisté, in the sixtythird® year, Frashéstar® passed away, and in the sixty-fourth year Gam4sp’, the same as became the priest of priests after Zaratdst; in the seventy-third year Hangdfrash, son of Gamasp ®; in the eightieth year Asmék-khanvaté®, and adso in the eightieth ? Or Kfinih which is the name of a demon (see Sg. XVI, 13, 16, 18, 19); but such an identification is uncertain. 2 Av. Hvyaona of Yt. IX, 30, 31; XVII, 50, 51. Compare Dk. VII, iv, 77, 83, 84, 87-90; v, 7. ® Av. gen. ‘ Vohu-nemang,hé Avaraostréis’ of Yt. XIII, 104. * The eleventh day of the second month. 5 T has 43d, and the date is lost in the other MS. authority. But 43d is highly improbable for two reasons: first, it would make this date the only one out of chronological order in the series here given; secondly, it would render it inconsistent with the statement, in Dk. VII, vi, 12, that two priests came, from other regions, to ask Frashdstar about the religion, fifty-seven years after it had been accepted by Zaratst. By substituting 63d (the Pahlavi cipher most likely to be corrupted into 43d) both these inconsistencies are removed. * See Dk. VII, vi, 12; V, ii, 12. 7 See Dk.V, ii, 12; iii, 4. * Av. gen. ‘ Hang,haurushé GAmaspanahé’ of Yt. XIII, 104. ® Av. gen. ‘ Asmé-Avanvat6’ of Yt. XIII, 96, and Westergaard’s Yt. XXII, 37. 166 SELECTIONS OF ZAD-SPARAM. year Kabed-(s-sp4é?, who is called also Akht the wizard, is killed.
2VII, vi, 12; V, ii, 12. 7 See Dk.V, ii, 12; iii, 4. * Av. gen. ‘ Hang,haurushé GAmaspanahé’ of Yt. XIII, 104. ® Av. gen. ‘ Asmé-Avanvat6’ of Yt. XIII, 96, and Westergaard’s Yt. XXII, 37. 166 SELECTIONS OF ZAD-SPARAM. year Kabed-(s-sp4é?, who is called also Akht the wizard, is killed. 11. Of the six great upholders of the religion there are the two daughters of Zaratist, whose names are Frén6 and Sritd2, wztk Ahardbo-stétd, son of Médyéméh?, and another three, who ave renowned for their religion for a hundred years, who are Vohiném * that is born in the fortieth year of the religion, Séné° is afterwards born and passes away in the two-hundredth year, and as to his hundred-discipledom °, it exists day and night till the three-hundredth year. 12. Afterwards the religion is disturbed and the monarchy is contested (gangt- - aitd). 13. About the three customs (d4d@6) which Zaratist prescribed as the best :—The first of them is this: ‘Do not go without others, except with magisterial authority (apatk4r radth4);’ the second is: ‘Though they shall proceed unlawfully as to you, consider your actions lawfully beforehand ;’ and the third is: ‘Next-of-kin marriage, for the * As kabed is Zvaris for ‘many,’ we may assume that kabed-Qs = Av. nom. pourus which usually becomes pouru in compounds ; so that the compound name, or title, in the text, probably represents Av. Pouruspadha (Yt. X, 1rog, 111), ‘having many troops,’ a suitable title for Akht the wizard (Av. Akhtya of Yt.V, 82) who is said, in Gf. I, 2, to have invaded a district with an army of seven myriads. He was killed, in Zoroastrian fashion, by the recital of a religious formula. * There was a third daughter, Péruéfst (see Bd. XXXII, 5), but she may not have survived her father. * Av. gen. ‘ Ashastvé Maidhydéi-maung,héis’ of Yt. XIII, 106. * See § 8. ® He was born in the rooth year; see Dk. VII, vii, 6. * This seems to be the sixth upholder of the religion, the third of those lasting about a century. CHAPTER +XXIII, II—XXIV, 3. 167 sake of the pure progress of your race, is the best of the actions of the living, which ave provided for the proper begetting of children ?.’ CuHaPTreR XXIV. 1. About the five dispositions of priests, and the ten admonitions with which all instruction as to religion is connected *. 2. Of those five dispositions the first is innocence. 3. The second is discrimination among? thoughts, words, and deeds; [to fully distinguish the particulars of destruction from indestructiveness, such as
32. Of those five dispositions the first is innocence. 3. The second is discrimination among? thoughts, words, and deeds; [to fully distinguish the particulars of destruction from indestructiveness, such as ’ This chapter ends the first series of Selections of Zad-sparam, and is immediately followed in the MSS. by a second series. It is evident from the extent of this chapter, as compared with the amount of text contained in the three misplaced folios (see p. 162, n. 3), that this chapter could have occupied only about one folio and a half in the dislocated MS., so that the second series must have commenced on the same folio as contained the end of this chapter, and that Chaps. XXIV, XXV cannot have belonged to this series. The three misplaced folios contain two distinct texts ; the first (Chap. XXIV) is an Iranian version of the Five Dispositions of priests and the Ten Admonitions, and is here translated ; the second (Chap. XXV) contains some details about the Nasks and Gathas, and has been already translated in S.B.E., vol. xxxvii, pp. 401-405. * This Iranian version of the Dispositions and Admonitions is more complete than the Indian version, which, like the Bundahis, was broughi from Iran five or six centuries ago, and is found in two MSS. (Pt. and J) written in India about 500 years ago, and now in the libraries of Dastfrs Dr. Peshotan and Dr. Jamasp, respectively. Passages which occur only in the Iranian version are here enclosed in brackets, and other differences between the two versions are mentioned in the notes. ® The Indian version has ‘ of.’ 168 SELECTIONS OF ZAD-SPARAM. noxious creatures from cattle; and of production from unproductiveness, swch as the righteous and worthy from the wicked ad unworthy]. 4. The third is authoritativeness, because that priestly master is always wiser and speaking more correctly who is taught wisely and teaches with more correct words. 5. The fourth is to’ [understand and consider the ceremonial as the ceremonial of Adghaymazd, and the essentials with all goodness, beneficence, and authority; to be steadfast in his religion, and to consider the indications of protection (s4yag) ? which are established for his religion. 6. To maintain the reverence of the luminaries prayerfully, also the reverence of the emanations * from the six * archangels, be they fire, be they earth, ov be they of bodily form, and of the creatures which are formed by them ; also the pure cleansing from dead matter, menstruation, bodily refuse, and other hurtfulness ; this is in order that they may be characterised, and thereby constituted, as better-principled, more sensible’, and purer, and they may become less faulty. 7. The reverence of mankind is to consider authoritatively about knowledge aud property; the reverence of cattle is about fodder, little hardship, and moderate maintenance ; the reverence of plants is about sowing and ripening for the food of the worthy. 8. The ceremonial which is glorifying all
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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