* Or Patasrébé, spelt Patsr6b6 in Pahl. Vd. XX, 4 (Sp.).
* Or Afryéfshnig; evidently the same as Virafsang in Bd. XXXI, 6, which is spelt Avirafshanég and Airafshanig in two MSS. of the Iranian Bundahis. Hence we may conclude that Pétakhsr6b6 was a brother of Zéinigav, and a great-uncle of Dahak ; but how his daughters could have been married to the three sons of Frédin, as stated in the Kitradad Nask (see Dk. VIII, xiii, 9), is a chronological difficulty that throws doubt upon this identification.
* The people of the primitive faith, who are supposed to have a .
L. CHAPTER I, 337: “13
destined, had rushed for the destruction of him who was very gentle to that tribe'—as he had a full inclination for the ascendancy of the portion whose guidance to the lofty priestly master was owing to the archangel Ashavahistd, just as the fish image ? of that o¢her portion was for falling into the river ; and ¢¢ zs declared ¢hat he came to the ceremonial of Zaratdst.
35. At another time it came to Kat-Arsh and hts brothers*, the descendants of Kobéd; through it they have been all-experienced and powerful, heedful and performing wonders ; and the eldest brother of them, Kai-Us, seized upon the sovereignty of the seven regions, and became very illustrious and full of glory. 36. AZ the same time it came to Adshnar‘* who became fully sagacious (par-zir), owing to the glory of Yim, when he was in 4zs mother’s womb, and many wonders weve taught by him to 4zs mother, through speaking from the mother’s womb; also at his birth he vanquished the maleficent spirit by uttering answers ¢o the questions of the deadly Frééih the demon-worshipper. 37. He also attained to the chancellorship (farma@4rith) of Kai-Us, and became administrator (rayinid4r) in his realm of the seven regions; the frontier speech (vimandgébisnth) was also explained and taught by him, already practised most of the duties upheld by Zarathustra before his appearance as a reformer.
Indicating that the Arab subjects of the king had revolted, because he favoured those of the primitive faith who, no doubt, gained further favour by putting down the rebellion.
* Or it may be ‘ fish priest,’ as karapé, ‘a heathen priest,’ and kerpd, ‘shape, image,’ are written alike in Pahlavi letters.
® See Yt. XIX, 71; Bd. XXXI, 25.
* See Yt. XIII, 131; Dd. XLVIII, 33.
14 DINKARD, BOOK VII.
and much other learning of advantage /o mankind who are unaffected by the utterance of replies of a foreigner; he a/so advised the Iranian country with the best-instructed counsel.
® See Yt. XIX, 71; Bd. XXXI, 25.
* See Yt. XIII, 131; Dd. XLVIII, 33.
p. 14
and much other learning of advantage /o mankind who are unaffected by the utterance of replies of a foreigner; he a/so advised the Iranian country with the best-instructed counsel.
38. And z¢s coming to Kat-Siy4vakhsh! the illustrious, through the wondrous-formed Kangdez beng held by him for the retention of protection for the much splendour azd suitable glory of the religion, from which the restoration of time, the re-arrangement of the realm of Iran, azd the reunion of power and triumph with the religion of Adharmazd are manifest.
39. It came to Kat-Khdsrét2, son of StyAvakhsh, and through it he smote and vanquished Frangrastya4k § of Tar, the wizard, and his fellow-miscreation Kérsévazd ¢ of those of Vakgir®, and many other very evil devastators of the world; he also joined in the destruction of that idol-temple which was on the shore of Lake Kéé£ast®, and demolished that fiendishness which was awful. 40. On account of the desirableness of means for the renovation of the universe, he ts also on a throne (nam#&£8), which is assuredly selected by that destiny, at a secret place where ¢here is an immortal preserver for his body until the renovation, through the will of the creator.
41. And it came from him, after Zaratdst of the Spitamas came to the conference of the creator
* Brother of Frangrasty4k, see Yt. XIX, 77; Bd. XXXI, 15.
® Reading Vakgirag4né, probably the inhabitants of the Bakyir mountain, mentioned in Bd. XII, 2, 20 as a stronghold of Frasiyaév (= Frangrasty4k).
* See Bd. XVII, 7; Mkh. II, 95.
CHAPTER I, 38-43. 15
Athaymazd, and accepted from the omniscient creator Afhaymazd unmixed freedom from pollution, the comprehensive and also recited acquaintance with the knowledge axd work of priesthood, warriorship, husbandry, and artisanship, avd the separate portions of the Mazda-worshipping revelation (déné) brought to king Kat-Vistésp by command of the creator, illuminated by the great splendour in that supreme sovereign of the sacred beings, avd propagated dy the learned of the region, in the regions _ which ave seven, through the good eloquence which is owing to the succession of creatures until the renovation of the universe. 42. And through its production by those who w2d/ de his sons, Atshédar, A tshédar-mé4h, and Séshans', the renovation in the existence of the creatures of Adhaymazd is immortal; and a more remindful statement of its splendour, glory, amd marvellousness is a statement ¢haé is written and found below ?.
And through its production by those who w2d/ de his sons, Atshédar, A tshédar-mé4h, and Séshans', the renovation in the existence of the creatures of Adhaymazd is immortal; and a more remindful statement of its splendour, glory, amd marvellousness is a statement ¢haé is written and found below ?.
43. And there have also been others before Zaratast, the prophet (vakhshvar) of desired fame in the Mazda-worshipping religion; for it is declared that, at times, some came from the spiritual decngs to him who was more of a leader, and mankind have become as captivated by the solicitation avd interrogation of that affair, as now by the solicitation and interrogation of the religion; the necessity for that period is not now necessary, because all mankind
* The Pahlavi transcripts of the Avesta names, Ukhshyad-ereta, Ukhshyad-nemangh, and Saoshyds, of the three apostles expected to revive and renovate the Parsi religion in successive millenniums. According to the imperfect chronology of the Bundahis, the millennium of Aushédar-méh has now nearly one-fourth elapsed.
3 See Chap. XI, 7-11.
p. 16
are made acquainted with the religion, and Zaratdst of the Spttamas, whose guardian spirit is righteous, is to be reverenced. :
44. Now, that which is declared in the world is written, about the splendour, glory, and marvellousness of the prophet of the Mazda-worshipping religion, the best of creations, whose guardian spirit is reverenced, Zaratist of the Sp{tamas; and ten chapters are published here, as to the information from the Avesta, and 7” benediction of the religion of Adhaymazd?.
45. That of it which is before the birth of that glorious one from 4zs mother zz the present wordd.
46. That of it which is from the birth of that illustrious ove onwards, ¢// his coming to a conference wth Atharmacd.
47. That of it which is from the conference onwards, till his pre-eminence over prophecy in the world, axd the acceptance of the religion dy the exalted Kat-VistAsp. ,
48. That of it which is onwards from that, till the departure (vikhéz6) of that pure soul to the existence which is best.
49. That of it which is also successively after that, in the reign of the obedient king Kai-Vistasp.
50. That of it which is after that, until the collapse (angAvisnd) of the sovereignty of Irn.
51. That of it which is also after that, until the end of the millennium of Zaratdst avd the arrival of Adshédar.
52. That of it which is also after that, until che end of the millennium of Adshédar and the arrival of Adshédar-méh. .
* Then follow the headings of these ten Chapters (II to XI).
CHAPTER I, 44—II, 3. 17
53. That of it which is also after that, until the end of the millennium of Adshédar-m4h and the arrival of Séshans.
54. And that of it from the arrival of the Triumphant Benefiter, x#/z/ the wonder of the renovation anzd future existence; a statement of them each separately.
Cuapter II.
p. 17
53. That of it which is also after that, until the end of the millennium of Adshédar-m4h and the arrival of Séshans.
54. And that of it from the arrival of the Triumphant Benefiter, x#/z/ the wonder of the renovation anzd future existence; a statement of them each separately.
Cuapter II.
1. About the marvellousness of the manifestations before } the birth of that most auspicious of offsprings from Azs mother ?.
2. One marvel is this which is declared, that the creator passed on that glory of Zaratdst through the material existences of the creatures * to Zaratist; when the command arose from Atharvmazd, the coming of that glory from the spiritual existence to the worldly, and 4o the material substance (mdaty4td) of Zaratist, is manifested as a great wonder to the multitude (va/ kabed4né).
3. Fust as revelation mentions z¢ thus: ‘ Thereupon, when Atharmazd had produced the material (dahisnd) of Zaratdst, the glory then, in the
‘ The MS. has patas for pés.
? The contents of this chapter are thus mentioned in the summary of the Spend Nask (Dk. VIII, xiv, 1 in S.B.E., vol. xxxvii, p. 31):—‘ The Spend contains particulars about the origin and combination of the material exrsfence, guardian spirit, and soul (or glory) of Zaratfist; how the creation of each one occurred in the spiritual exzsfence, and 1m what mode z/ was produced for the worldly exzs/ence; how their connection with the parents arose, the coming of the parents together, the combination in the mother, and the birth from the mother; and whatever is on the same subject.’
> The writer uses two Arabic words: mAdty4t6-i ‘#alqé.’
{47] Ccp. 18 presence of Adhaymazd, fled on sowards the material of Zaratast, on to that germ ; from that germ it fled on, on Zo the light which is endless}; from the light which is endless? it fled on, on to that of the sun; from that of the sun it fled on, on Zo the moon; from that moon it fled on, on to those stars; from those stars it fled on, on to the fire which was in the house of Zéis*; and from that fire it fled on, on to the wife of Frahimrvaz4-zdis*, when she brought forth that girl who became the mother of Zaratdst.’
4. Of that splendour, escaped at the same time into the earth and into the sky, the father-in-law’s ignorance is declared, so that it is said by those in. the village of the more instructed and invoking Zois*, as to the self-combustion whzch burns the fire, that fuel is not necessary for its use. 5. Then they went on to the governor (kéd@6), and he explained ' fo them concerning that same (that is, he spoke to them) thus: ‘ The full glory of embodied existence
? Perplexed by the repetitions, some copyist has evidently omitted this phrase by mistake.
* Pahl. anagar, a transcript of Av. anaghra which is always translated by Pahl. asar, ‘endless.’ The ‘endless light’ is the abode of Afbarmazd, see Bd. I, 2.
8 Written in Pazand.
Perplexed by the repetitions, some copyist has evidently omitted this phrase by mistake.
* Pahl. anagar, a transcript of Av. anaghra which is always translated by Pahl. asar, ‘endless.’ The ‘endless light’ is the abode of Afbarmazd, see Bd. I, 2.
8 Written in Pazand.
‘ Also written in Pazand. In Bd. XXXII, ro, it is stated that ‘the name of the father of the mother of Zaratfist was Frahimrav4’ (or Feredhimruvané in the Iranian version); but very little reliance can be placed on such Pazand readings of names originally written in Pahlavi.
5 Here written in Pahlavi letters which can also be read Zandth. In the text, the two preceding adjectives, farhakhtar va-khv4n, might be read Fara4kht-ruvanan as the beginning of the name. But, as it stands, the text implies that Zé6fs, the father-in-law of his son Frahim-rvan4’s wife, was the master of the house, which is the usual oriental arrangement.
CHAPTER II, 4-9. 19
is the glory of life afar¢ from the body, so that all diligence devoid of this is only movement.’
6. And z¢ zs declared that the demons, on account of their defeat by that glory in maintaining! adversity for the girl, weve bringing on to that district three armaments (hén6), winter, the demon of pestilence, and oppressive enemies; and a suspicion was cast by them into the minds of those of the district, that this harm happened to the district owing to the witchcraft of this girl; so that those of the district quarreled dreadfully with the parents, as to the witchcraft of antagonism z# the girl, and about putting er out from that district.
9. Even then, owing to the influence (sArtnisn6) of the demons, and the Kavig and Karap? of the
» Reading darth, but it may be g4rfh for karth, ‘ producing.’
? The Karaps were apparently idolatrous priests, especially those before the conversion of Vistésp by Zaratfist; one being called ‘a wizard’ in Chap. III, 5, 42-44, another ‘ unsanctified’ in LV, 24,
C2
p. 20
of the
» Reading darth, but it may be g4rfh for karth, ‘ producing.’
? The Karaps were apparently idolatrous priests, especially those before the conversion of Vistésp by Zaratfist; one being called ‘a wizard’ in Chap. III, 5, 42-44, another ‘ unsanctified’ in LV, 24,
C2
p. 20
district, they did not become satisfied; so the father ordered the girl to go to PadiragtarAspé !, the father of a family in the country (mat4) of the Spitdmas, in the district (rddast4k) of Al4k; and the girl obeyed the command of #er father. 10. That disturbance which the demons caused, with evil intention, for the expatriation of that girl, the sacred beings assiduously made the reason for the coming of the girl for marriage to Pérdshdspé, the father of Zaratist, through #er father sending the girl to the dwelling of PadiragtarAspé, the father of Pérashaspé.
11, One marvel® is this which is declared, that when that girl, in going to that family, stood on the loftiest place in the country of the Spitamas, and z¢ is surveyed by her, a great wonder is manifested to the girl, 7ws¢ as revelation mentions: ‘It is their ® a third is ‘deadly’ in IV, 67, and a demon himself is a Karap in IV, 61, and has Karaps under his control in II, 45. The following Karaps are named in the time of Zaratfist :—Dfrasréb6 mentioned in Chap. II], 4-41; Bradrdk-résh in III, 20-34, who is called a Tfranian in I[I, 28; Vaédvéist in IV, 21-24; and Zak in IV, 67. Some others are named by other writers. The Kavfgs, Kats, or Kigs are mentioned with the Karaps in Chaps. II, 9; III, 50; IV, 2, 6, 14, 64, 67; VIII, 26, 40, as equally objectionable, but their avocation as officials is not defined. Both classes seem to have held official rank, but whether their titles were tribal or official is uncertain. The Avesta calls them Karapan and Kavi; the latter word being also the royal title of the Kayén dynasty, of which Vistasp was a member. Compare Zs. XV, 1-4; XXIII, 8.
So also in §§ 13, 70. In Bd. XXXII, 1, 2, the two old MSS. of the Iranian Bundahis have Padtarésp thrice and Pfrtarfsp once; K 20 has Spitarsp and Paitiresp; K 20b has Padirtarasp6 and Paitirisp6; and M6 has Padirtarasp and Paitiresp. Zs. XIII, 6, has PurtarAsp6.
* One of the marvellous manifestations mentioned in § 1.
* Probably we should read: ‘It is the voice of those sacred beings’ who are mentioned in § 10, As the word yasd4n, ‘ sacred beings,’ is exactly simi'ar, in Pahlavi, to shan (in val@sh4n, ‘their’
CHAPTER II, IO—-15. 21
* One of the marvellous manifestations mentioned in § 1.
* Probably we should read: ‘It is the voice of those sacred beings’ who are mentioned in § 10, As the word yasd4n, ‘ sacred beings,’ is exactly simi'ar, in Pahlavi, to shan (in val@sh4n, ‘their’
CHAPTER II, IO—-15. 21
voice is carried away to her from them; “do thou proceed to that village which is theirs; it is very depressed in height and very wide in breadth, in which he who is living and the cattle mostly walk together ; besides, for thy assistance that village is divinely fashioned and compassionate.”’ 12. Thereupon that damsel stopped, and also fully observed that cher recital seems fo de for the conveyance of this statement, that my action should be such as was ordered me 4y my father also. 13. Then that damsel thoroughly washed Her hands, and proceeded from them to that village which was Padtragtardspé’s, and the glory came to Pérfsh4spé, the son of Paatragtarasp6.
14. One marvel is this which is declared, that the creator Athaymazd passed on the guardian spirit (fravahar) of Zaratdst, to the parents of Zaratist, through (le-Zadén) Hém}, by a marvel produced by cultivation. 15. Again, too, revelation says that, when the separation (burin6d) of the third millennium occurred, at the end of the 3,000 years of spiritual existence without a destroyer, (after the creatures were in spiritual existence, avd before the arrival of the fiend); then the archangels framed Zaratist together, azd they seated the guardian spirit within, having a mouth, having a tongue, and the proclaimer of the celestial mansions.
or ‘ those’), a copyist would be liable to the blunder of leaving out the final word in writing valdshan yasdan. Or the original writer himself may not have quoted enough of the text he was’ xeading, to make his meaning clear.
1 A sacred and mythical tree, described in Bd. XVIII, 1-3, and often personified as a sacred being. It is now represented, in Parsi ceremonies, by twigs of a particular plant brought from Persia.
p. 22
16. Then the three millenniums of Zaratdst ! were the number manifest to them through observation by the eye, avd it seemed that he became just like an archangel through bodily contact with (hamkerpth)? the archangels. 17. And when the separation of the third millennium occurred, after the framing of Zaratist together, and before the conveying of Zaratdst down to the worldly staée, at the end of the 3,000 years of worldly existence with a destroyer, then AQhavmazd argued with Vohimand and Ashavahist6* thus: ‘Is his mother beheld by you, so that we may produce Zarat(st ?’
18. And Ashavahist6 spoke zz reply thus: ‘Thou art aware even of that, O propitious ove / about the Zaratist we shall produce, and thou and we have produced, thou knowest, O Athaymazd! and to us who are the other archangels do thou announce the place, because its appearance thou knowest, ¢hou propitious spirit Adhaymazd !’
and to us who are the other archangels do thou announce the place, because its appearance thou knowest, ¢hou propitious spirit Adhaymazd !’
19. Then Adharmazd argued with Vohimané and the reminding by Avdavahist6é‘, Shatraver, Spendaymad, Khirdad, and Amirdad®, saying:
‘ Meaning the period of Zaratfist’s existence merely as a guardian spirit, the first period of the destroyer (§ 17) who then remained powerless in confusion (see Bd. I, 22).
? Or ‘sheltering with’ (ham-karf&th).
’ The personifications of the Avesta phrases for ‘ good thought’ and ‘perfect rectitude,’ who are two of the seven that hold a _ Superior position among sacred beings, somewhat similar to that . of archangels. When a Parsi speaks of Aflharmazd as the first of the Ameshaspends, or archangels, he does not put him on an equality with the rest, any more than we put a commander-in-chief on an . equality with his troops when we call him a good soldier.
* Another pronunciation of Ashavahisté.
* These last four archangels are personifications of the Avesta
CHAPTER TI, 16-24. 23
‘The conveying of Zaratdst down does not seem ¢o be for me, because, having a mouth and having a tongue, 4e will de a proclaimer to the world of embodied beings. 20. If we convey Zaratist down on to the world of embodied beings, having a mouth and having a tongue, as a proclaimer of the celestial mansion, this is evident: they zwz// say, concerning the origin of him who is my righteous man, ¢haé we frame him together with the water, with the land, with the plants, avd with the animals'. 21. Therefore we wz// carry off there, to the village of Périshasp6, him whom they wz// call Zaratdst of good lineage of both natures, both of Néryésang ? who is of the archangels, and of Yim who is of mankind.’
22. Then the archangels framed together a stem of Hém the height of a man, excellent in colour, and juicy where fresh ; also to carry off the guardian spirit of Zaratdst to that stem of theirs, the archangels made it go forth thither from that endless light, and gave it up there also to the instinctive intellect (€Asné vir). 23. Likewise their carrying off was manifest around, and a wall was openly displayed round them, but a restless one; the Hém was constantly provided with a mouth, where it was suitable, avd sap constantly oozed from the Hém where it was moist.
24. And when thirty? years of the 3,000 years of phrases for ‘desirable dominion, bountiful devotion, completeness or health, and immortality.’
1 That is, as an inferior and irresponsible being.
2 Here spelt Nérésang; see Chaps. I, 29; II, 70; and Zs, XIII, 6, for this angel’s influence on the royal race.
5 The MS. has 330 years, but the time intended is evidently that shortly before the birth of ZaratQst, and this third 3,000 years:
24 DINKARD, BOOK VII.
2 Here spelt Nérésang; see Chaps. I, 29; II, 70; and Zs, XIII, 6, for this angel’s influence on the royal race.
5 The MS. has 330 years, but the time intended is evidently that shortly before the birth of ZaratQst, and this third 3,000 years:
p. 24
well-disturbed1 worldly existence remained, Vohtmand and Ashavahist6 then associated their preeminence together, ad turned off into the embodied existence ; there they came up to where two birds had settled in quest of progeny, azd seven years before the serpents devoured the inexperienced progeny. 25. For their own designs, Vohfimané and Ashavahisté went on, and those birds consulted them thus: ‘We have to offer homage, and our want is that Hém.’
26. The circumstances of those associated together in pre-eminence and the request of these for that Hém were a double marvel ; Vohfmané seized one of those dzrds by both legs, and the other dy one; he also brought them that Hém, and gave it up to them there, on that tree within ¢hezy nest. 27. And they uncovered above the serpents, that have gone up to the progeny of the birds; then that guardian spirit of Zaratdst started up, and the serpents on the tree rushed also from them away towards the demons ; éu¢ that guardian spirit of Zaratist smote them on the jaws, ad the serpents fell down and expired, which events have also occurred among them till now, Aaveng been requisite as regards a depriver of life (gAn-gtr) and any one of that species. 28. And that Hém was connected with that tree; and on the summit of that tree, there ended either when Vist&sp6 accepted the religion, in Zaratfst’s forty-second year, or when Zaratfist received the religion in his thirtieth year, but this earlier date is the more likely.
1 This word, hf-afbigadtg, is written in Pahlavi precisely like an-atbigadifg, ‘without a destroyer,’ though its meaning is the reverse, which is an unexpected cause of perplexity to a cursory reader.
CHAPTER II, 25-33. 25
where the nest of the birds was, it grew constantly fresh and golden-coloured '.
29. After the coming of her who bore Zaratist, to Pérashdspé for marriage, Vohdmané and Ardavahist6, thus associated together in their preeminence, came up there to Pérfsh4spd in the cattle-pasture of the Spitamas, and their thoughts were confined to that Hém brought by them. 30. Then Pérdshd4spé walked forth, with spiritual desire, up to the water of the DAait*, because the requirement of the spirits is the spiritual knowledge ® that spirits are ever-beneficial; and that Hém was also seen by him, when it had grown on that tree, on the inside of the nest. 31, Then Pérfdshdspé thought thus: ‘It is for me, really (madam-Zk-am) to proceed and, even as ¢here is no reaching by me up to that Hém, that tree must be cut down, for apart from that, O Hém of Adhaymazd! thou seemest fresh, so that the benefit of something from thee wd de _advantageous.’
31, Then Pérfdshdspé thought thus: ‘It is for me, really (madam-Zk-am) to proceed and, even as ¢here is no reaching by me up to that Hém, that tree must be cut down, for apart from that, O Hém of Adhaymazd! thou seemest fresh, so that the benefit of something from thee wd de _advantageous.’
32. Then Pérdshéspd walked on and washed their clothes acquiescently (pat4stg), and here a great wonder was manifest to Périshaspé. 33. About this it says that, all the while that Pérdsh4spé. washed their clothes, Vohimanéd then proceeded from the uppermost third of the tree unto the middle of it, whereon z¢ was the desire of Pérd-
1 Or it may be ‘ verdant.’
* Ay. Daitya, a mythic river in Afran-vég (Bd. XX, 13); a favourite place for religious rites, see Yt. V, 17, 104, 112; IX, 25, 29; XVII, 45, 49, 61. Or it may be merely may4-f shéd, ‘brilliant water.’
5 Reading mainég-danisnfth, but the MS. has mafnég déné-d4nth which might be translated ‘spiritual knowledge of religion,’ though the latter Pahlavi word is unusual.
p. 26
shasp6 to be conveyed. 34. Then Pérdshdspé, having washed the clothes, walked up to it and, thereupon gathering up the whole of that Adm, all of it was then also appropriated by him through assistance like that of that archangel, just as what thou offerest for the food-sustenance of a friend’s son of two years or three years of age; and it seemed to him that archangel’s joyful payment.
35. Carrying off their Hém, Pérdshaspé spoke of it to Azs noble (mas) wife thus: ‘So thou, O Dadkdadb! shouldst keep their Hém in custody, all the while that their Hém fulfils duty and routine.’
36. One marvel is this which zs declared, that the coming of the nature (géhar) of the body of Zaratist, through water amd vegetation, to the bodies of zs parents, is manifested as a great wonder of the creator to the multitude. 37. As revelation mentions z¢ ¢hus: ‘Thereupon, when Athavmazd had produced the material (dahisn6d) of Zaratist?, the nature of 42s body then, in the presence of Adhavmazd, fled on cowards the material of Zaratist.’
38. About Khardad and Mifirdad? bringing the cloud-water down in a compassionate manner ever anew, drop by drop, avd completely warm, for the delight of sheep and men, and—wzth as much seed as the roving of two rampant bulls wou/d thereby cast upon the plants whzchk have grown, all of every species—‘they are casting z¢ upon those other plants at that time, even upon the dry omnes; and the
1 Compare § 3.
* These two archangels have special charge of water and vegetation (see Sls. XV, 25-29), and here they are represented ag acting in a manner usually ascribed to Tistar, the Dog-star.
CHAPTER II, 34-43. 27
nature of Zaratist came from that water to those plants.
* These two archangels have special charge of water and vegetation (see Sls. XV, 25-29), and here they are represented ag acting in a manner usually ascribed to Tistar, the Dog-star.
CHAPTER II, 34-43. 27
nature of Zaratist came from that water to those plants.
39. One marvel is this which zs declared, that, in order that the nature of Zaratdst shall come unto Ais parents, after! the mounting of the archangels Pérdshaspé drives six white cows, with yellow ears, up to those plants. 40. And here is manifested a great wonder, such as revelation mentions thus: Two? of those cows, unimpregnated, Zad become full of milk, and the nature of Zarathst came from the plants to those cows, and is mingled with the cows’ milk; it is owing thereto shat Pérdshdspé drove those cows back. 41. And Pérdshdspdé spoke to Dakd4db thus: ‘O Dakdatb! in two of those cows, which are unimpregnated and have not calved, milk 4as appeared; do thou milk those cows, which are the splendour and glory of the cows and of any embodied existence whatever.’ 42. And Ddkdédb arose and, taking that pail of hers which had a fourfold capacity, she also milked from them the milk which was in them, and a great part of what they gave up to her she had to throw away; and the nature of Zaratist was in that milk.
43. One marvel is this which is manifested in the struggle of the adversary for concealing and spoiling that milk, 7zs¢ as revelation mentions thus: Thereupon, at that time, the demons formed ¢hemselves into an assembly, and the demon of demons growled thus: ‘You demons become quite unobservant : that food is really supplied fresh, so that the formation is settled which w2// extend as far as to that
* Reading akhar instead of adén, ‘then.’
* In some places the singular number is used, in others the
plural,p. 28 man who wl de the righteous Zaratdst ; which of you wz// undertake his destruction, all the while that he exists for mankind, so as to make 42m more contemptibly impotent?’ 44. Aéshmak!, astute in evil, growled thus: ‘I w2dZ undertake his destruction. 45. Astute in evil, he rushed away with thrice fifty of the demons who are Karaps of Aéshmak; and that village was partly uprooted and partly destroyed? by him, fellow-workers were ruined, and the number of fellow-eaters of broken victuals, attending the great, was not broken up, among whom was he that had repelled his authority.
46. /¢ zs declared that, afterwards, Pérdishaspé asked again for that Hém from Dakdadb, and he pounded it, and with that cows’ milk*, into which the nature of the body of Zaratist had come, he here mingled the guardian spirit of Zaratdst, and the nature of the body came at once into union with it.
/¢ zs declared that, afterwards, Pérdishaspé asked again for that Hém from Dakdadb, and he pounded it, and with that cows’ milk*, into which the nature of the body of Zaratist had come, he here mingled the guardian spirit of Zaratdst, and the nature of the body came at once into union with it.
47. One marvel is this which zs declared, that Pérdshasp6 and Dikd4db drank up that Hém and milk, when they were mingled together and announced to Adhavmazd ; and here occurred a combination of the glory, guardian spirit, and bodily nature of Zaratist into a manchz/d. 48. And a great wonder is manifested to both of them, through that which revelation mentions thus: Thereupon, both have embraced the first ¢me‘* with desire
1 The whirlwind demon; see Bd. XXVIII, 24. Compare Chap. IV, 61.
2 The usual effects of a hurricane.
® The mingling of milk with pounded Hém still constitutes part of the Parsi ceremonial; see Haug’s Essays, 3rd ed., p. 405.
* Pahl. ‘ko/A 2 1414 fratm vapdidd havénd.’
CHAPTER II, 44-53. 29
for a son, and the demons shouted out unto them, in the villainous speech of sinfulness, thus: ‘Why shouldst thou act like this, vile? Pérdshaspé ?’ whereupon they started up like people who are ashamed. 49. A second ¢zme they have embraced, and the demons shouted out unto them, in villainous speech ; whereupon they started up like people who are ashamed. 50. A third “me they have embraced thus, with desire for a son; and the demons shouted out unto them, in villainous speech ; whereupon they started up like people who ave ashamed. 51. And they spoke with one another about 2z#, and continued at this duty, and accomplished it?, sayzng: ‘We will not so stop without accomplishing something, not even though both Rak and Nédar shoudd arrive here together ®.’ 52. Then that manchz/d who was the righteous Zaratdst became complete, and here delow there came together the nature of the body, the guardian spirit, and the glory of Zaratdst in the womb of As mother.
53- One marvel is this which is declared, that, after the combination of Zaratdst in the womb of Ais mother, the demons strove anew wonderfully
1 Reading an4g, but it may be intended for hané=aé, ‘O.’
5 Evidently an old proverb, implying a fixed determination whatever catastrophe may happen, even if one’s ancestors of the eleventh or twelfth generation shall appear. Nédar (Av. Naotara) was a son of King M&nfssihar (Bd. XXXI, 13, 23), and Rak was a nephew of Nédar (Bd. XXXI, 31), doubtless the same as Ragan (Bd. XXXII, 1; XXXIII, 3) which seems to be a PAzand misreading of Atrikd, or Erikd, see Zs. XVI, 11-13, and compare the genealogies in Chap. II, 70 and Zs. XIII, 6. The proverb is used again in Chap. III, 19, and the names are mentioned in TI, 39.
p. 30
XXXII, 1; XXXIII, 3) which seems to be a PAzand misreading of Atrikd, or Erikd, see Zs. XVI, 11-13, and compare the genealogies in Chap. II, 70 and Zs. XIII, 6. The proverb is used again in Chap. III, 19, and the names are mentioned in TI, 39.
p. 30
to cause the death of Zaratdst in 42s mother’s womb, and she who bore him was rendered sickly by them through the sharpest of sharp and afflictive pain, until she wished to ask the wizard physicians for a desirable remedy. 54. And here is manifested a great wonder, just as revelation says: ‘It is then a voice of theirs is carried away there to her from the higher region, from Aftharmazd and from the archangels, thus: “ Thou damsel who goest! do not proceed thither, because anything of theirs is destruction through wizard medical treatment; for healthfulness wash ¢hy hands thoroughly, amd those hands shall take firewood, and upon it thou shalt offer meat for the sake of the infant, thou shalt offer up cows’ butter Zo the fire for his sake; thou shalt likewise heat z¢ at the fire for his sake, and shalt quaff (paimés) zz off at the proper time for his sake, and thou w/t become well.”’ 55. Then at once that damsel washed er hands thoroughly, and she did just as she had heard, and became well?.
56. One marvel is this which is manifested to the multitude when three days remained to his coming? forth, in the manner of the sun, at the approach of z¢s uprising, when its first advancing twilight is diffused, 42s body is then announced as revelation says: ‘It is then when in those last three nights during which Zaratdst was in the womb, where he still subsisted three days till afterwards born, that the village of PérdshAspé became all luminous. 57. Then spoke the horse-owners and cattle-owners of the Spitamas, in running away, thus: “It is requisite to be forgiven®; the village of Pérdshdspé, on which
1 Compare Zs. XIV, 2-5. * Literally ‘ going.’ * Apparently an appeal for mercy.
CHAPTER II, 54-62. 31
that fire! is in every crevice, is disturbed by confusion?” 58. Then, on running together again, they said: “It is not fully forgiven for the village of PérdishAspé ; fire is on it in every crevice and it is disturbed by confusion; unto him is born, at his house, a brilliant manchz/d.”’
59. This, too, is one of the wonders, when the report of the marvellousness of the birth of that manchild and of his great glory, is due to statements of Yim and also others, brilliant in carrying on the destiny which had entered them from the sacred beings. 60. Wherein Yim spoke to the demons thus: ‘Here de/ow the pure and righteous Zaratdst will be born, who wzé/ produce for you who are demons that absence of intercession which is prepared for you (that is, he w2// produce for you a thoroughly-harassed actual inactivity, an absence of intercession so that you are not able to pray on your own account, avd no one prays for you).’
61. /¢ zs declared that the report about the birth of Zaratist, and concerning his prophesying, is explained (avazandt-hastd) only by the illustrious, such as Yim and Fréddn and many learned people ; but the sacred beings are also heard through the tongues of the animals scattered in the world, in order that even that witness shall arise as regards his prophesying. 62. Yus¢ like that which is declared, that in the reign of Kat-Us ¢here was an Ox, and a splendour had come to his body from the sacred beings; and whenever a dispute as to the frontier arose between Iran and Taran, that ox was brought, and the boundary between Ir4n and Taran
? Assuming that nfram stands for nird, a variant of nara, ? Or ‘ terrified with fear.’
p. 32
was truly shown by him. 63. And because, when an Iranian had to seck a decision as to a Tdrdnian in a dispute amd lies occurred, the Tiranians were constantly convicted through the showing of the boundary dy the ox, and happened to be defeated by the Irdnians—azd, besides that, their envy also arose as to Kat-Us, even of 42s ownership—therefore, on account of 42s possession of that wonder, the Tirdnians proceeded about the smiting and destruction of that ox, and through their sorcery and witchcraft the mind of Kat-Us was disturbed about that ox, and he went to a warrior, whose name was Srité 1, and ordered him to kill that ox; so that man came to smite the ox. 64. And here is manifested a wonder of importance by that ox, such as revelation mentions thus: ‘To him spoke the ox, in grave words, thus: “ Thou shouldst not murder me, O Srit6! thou seventh ? of those of this race; you will atone for this malice when Zaratist, the most desirous of righteousness among the existences, arrives and proclaims thy bad action in revelation; and the distress in thy soul becomes such as is declared by that passage where z¢ says: ‘As death occurs to him, that of Vadak? and the like occurs.’”’ 65. /¢ is declared that that man, when this wonder was thus seen by him proceeding from the ox, did not kill 2, but went back to Kat-Us and told him what he fad seen. 66. Kat-Us then still, on account of the amazing deceitfulness of the demons and wizards, ordered the same man to smite that ox;
1 This legend is also told, with further details, in Zs. XII, 7-25.
2 Compare Zs. XII, 10.
* The mother of Dah&k, who first committed adultery in an aggravated form (see Dd. LXXII, 5; LXXVIII, 2).
CHAPTER II, 63-68. 33
and that man proceeded also again to the ox, and though z¢ was carrying o# still much of that talk, he did not lend an ear to z¢, dud killed 27.
p. 10
* The mother of Dah&k, who first committed adultery in an aggravated form (see Dd. LXXII, 5; LXXVIII, 2).
CHAPTER II, 63-68. 33
and that man proceeded also again to the ox, and though z¢ was carrying o# still much of that talk, he did not lend an ear to z¢, dud killed 27.
67. Regarding the sole-created ox', too, z¢ is declared that, ov meeting its destruction by the evil spirit, it bellowed thus: ‘Though thou thinkest it as to us, O evil spirit, astute in evil! that thou art zz every way a winner by destruction, #¢ zs not to our destruction thou art even then an attainer 2” every way (that is, z# is not possible for thee so to annihilate that we sha// not arise again); even now I proclaim that that man, Zaratist of the Spitamas, wll arrive in that last revolution, who w2é/ produce distress for the demons, the assistants of the demon, and also the wicked who are bipeds.’
68. Likewise the marvellousness of Zaratist’s defeat of the demons, owing to his glory and by means of his sagacity, even before he had come into the world by birth; when Frasiydv? the wizard is amazingly distressed through seeking that glory of his by desire of the demons, just as revelation ® mentions thus: ‘Thereupon Frdstydv, the very powerful TarAnian, rushed away, O Zaratist of the Spitdmas! to the wide-formed ocean a first, a second, and a third time; and he wished to obtain that glory which is specially for those of the countries of Iran, for the born and the unborn, and which is for the righteous ove; du¢ he did not attain to that glory.’
1 Pahl. t674-t aévak-d4d6, the primeval ox, from whom the animals and plants have all descended (see Bd. III, 14, 17, 18; IV, 1-5; X, 1; XIV, 1-3; XXVII, 2).
* The same person as Frangr4styak of Chaps. I, 31, 39; I, 69; XI, 3.
5 In Yt. XIX, 56-62; V, 42.
[47] D
p. 34
69. And this, too, 2s mentioned, that to all the seven regions the villain Frangrastyak rushed away, and the glory of Zaratdst was sought by him’.’
_ 70. Here is an enumeration of the worthy lineage of Zaratist ?:—Zarathst was son of Périshaspéd, son of Padiragtaraspé, of Urugadhasp*, of Haééadaspé*, of Kikhshnus*, of Paétrasp*, of Aregadharsn*, of Hardhar*, of Spitam, of Vaédist*, of Nayazem*’, of Airié’, of Dardsrébé, of Mandséthar monarch of Iran, of M4nds-khdrnar, of M4nds-khirnak whom Néréksang implanted in‘ Vizak*, daughter of Airyak*, son of Thritak*, of Bitak*, of Frazdsak*, of Zdsak*, of Fragtzak**, of Gdzak**, daughter of AirtZ, son of Frédin monarch of Khvaniras, son of Par-tér4 the Aspigan, of Névak-t67a the Aspigan, of Sdg-td7a the Aspigan, of Bér-téva the Aspigan, of Kardar-t6va? the Aspigan, of Styah-t674 the Aspigan, of Spété-t674 the Aspigan, of Géfar-té7a the Aspigan, of Ramak-t674 *® the Asptgan, of Vanéfravisn the AsptgAn, of Yim monarch of the seven
1 See Yt. XIX, 82.
the Aspigan, of Styah-t674 the Aspigan, of Spété-t674 the Aspigan, of Géfar-té7a the Aspigan, of Ramak-t674 *® the Asptgan, of Vanéfravisn the AsptgAn, of Yim monarch of the seven
1 See Yt. XIX, 82.
2 Compare the genealogy in Zs. XIII, 6 ; Bd. XXXII, 1, and that quoted there from the Vigirkard-i Dénig. The names marked here with an asterisk are written in PAzand, or partly so.
5 Ayazem, of Ragan, in Bd. The latter name is Ragisn in Vig., but Erifd in Zs. XVI, 13.
‘ This wants confirmation, but varzid 4&n can hardly be a name as assumed in Vig., where it is altered to Varzid-dén.
5 The g is of the old form likes.
®° The G is omitted, but see Bd. XXXI, 14.
7 Or KAtal-t6ra; this generation is omitted both in the Vigirkard and Bundahis.
8 This generation is interlined in the MS. of the Dinkard. The Bundahis, XXXI, 7, also omits Névak-tér4 ; and the Vigirkard omits Bér-t6ra, Styah-t6ra, Spété-t6r4, and Ramak-t6r4. The termination t6ra is merely the Zvaris equivalent of gau. In Iranian MSS. the Pahlavi f and fi are practically written alike in most cases.
CHAPTER II, 69-III, 4. 35
regions, son of Vivangha, of Ayang,had*, of Anang,had*, son of Héshang the Pésdadian monarch of the seven regions, soz of Fravak, of Styamak, of MasyA, of Gayémard the first man.
Cuapter ITI.
1. About the marvellousness which is manifested after the birth of that most auspicious of offsprings from zs mother, till his coming to a conference w7th Atharmazd},
2. One marvel is this which zs declared, that on being born he laughed outright ; the seven midwives (dayah) *, who sat around him, were quite frightened thereby ; and those terrified ones spoke thus: ‘What was this, on account of grandeur or contempt ? when, like the worthy man whose pleasure is due to activity, the man’s child so laughs at the birth owing tohim.’ 3. Pérdsh4spé also spoke thus: ‘ Bring out this manchzld to the sheepskx clothing which is soft; the affair was owing to thee, owing to the virtue of thee who art Ddikdatb, that the advent of glory and coming of radiance to this manchz/d was openly seen when he laughed outright at his birth.’
4. One marvel is this which is declared, that Pérdshdspé afterwards went to a Karap, Ddrdsrébé éy name, who was the most renowned for witchcraft in that district, and informed him of the birth of Zaratist and the wonders which were manifested
1 The contents of this chapter refer chiefly to ‘the rearing of Zaratfist.’ For the other matters mentioned in Dk. VIII, xiv, 2, see Zs. XIV, 6-12.
therein; he a/so brought 472m to the house for the purpose of seeing Zaratdst. 5. That wizard, owing to the coming oz of vexation at that glory in Zaratdst, desired with evil intention a really mischievous deceit (shéd6), to compress with 42s paws (gév) the tender head of that full-glorious child, to cause 4zs death. 6. And here is manifested a great wonder to the multitude, just as revelation mentions z¢ thus: ‘Thereupon the paws of that deadly ome (mar) are driven back to behind him (that is, reversed (aQsk Qn) backwards) ; nor ever after ad that deadly one become again a devourer of meat with zs jaws by means of those paws.’ 7. That Karap also, besides that, examined the marks and evil specks on Zaratdst!; and Pérdshdspé, zz awful alarm as to the dispersion of the emanation of splendour (4 p- dihth) from Zaratdst, hastened (sA4rinid) to make Zaratist invisible.
8. One marvel is this which zs declared, that the Karap Dfrdsrébé, through witchcraft, cast such fear of Zaratdst into the mind of Pérdish4spé, and so injured the mind of Pérdsh4spé, that, owing only to that very fear as regards himself, he asked the Karap for the death of Zaratfst. 9. Also about? the mode of putting to death for which Pérfishdspéd, owing to the distraction (vishépisn5) by which he becomes helpless, asks Dfrdsrébé6 ; and that Karap is bringing much firewood together, and to shelter (nip4yidan6) Zaratdst amid that firewood, to stir up a fire, and to make z¢.blaze with the wood were the remedy he arranged (virdst6); and Pérdsh4spé acted accord-
' Compare Zs. XVI, 1-3. ? Pahl. madam-md, where mé=Ai, ‘what? whatever,’ is used for -ik, ‘also,’ as often happens.
CHAPTER III, 5-12. 37
ingly. 10. And here is manifested a great wonder to the multitude, just as revelation mentions it thus: ‘Neither was fire among the vegetation on a tree (that is, it does not come on), nor as fire seized upon plants ; dz¢ on rushed, at dawn ', that son-loving mother, and she came forth to him intelligently (hdshiménd), and seizing him, thereby removed him with Her right hand aloft as he sat ?.’
11. One marvel is this which is declared, that after Pérdshdsp6d spoke to the Karap Ddrdsrdbé about the fire not burning che child, he asked anew about putting Zaratdst to death; ¢hen to ensconce (nipayidand) Zaratist in a narrow path, and despatch many oxen on that path, so that he may be trampled on dy the feet of the oxen a¢ night, were the remedy that Karap proposed (girAyid6) to Pérdshaspé ; and Pérdshdspé acted accordingly. 12. Here also is manifested a wonder of grandeur to the multitude, just as revelation mentions: ‘It was that ox walked on which fad become sorrowful (that is, its sorrow was great owing to another ox) and z¢ was aged and walked before that ove (before the leading ox), it adso hastened before that other (that is, it stood up before Zaratiist), avd he was greatly pitied by it for the whole day, so that it kept away the oxen from him, de:mg the first ¢hat walked thither and the last that walked away; on rushed at dawn that son-loving mother, forth to 42m she came intelli-
? Reading pavan afish, but it might be pavan hfsh, ‘with sense,’ here and in § 14, where there is nothing to indicate that the child was out all night, but in §§ 12, 18 he is evidently rescued the next morning.
gently, and seizing him, thereby removed him with her right hand aloft as he sat?’
13, One marvel is this which is declared, that, Pérdsh4sp6 came a second time (idand) to that Karap also about the oxen not trampling on Zaratdst, and asked anew about the mode of putting Zarathst to death; ¢#ex to ensconce Zaratist near a drinking-pool (¢vkhar) in the domain (géh4n), and to drive many horses to that drinking-pool, so that he may be trampled on by the hoofs of the horses, were the substituted? remedy that Karap proposed; azd Pérfishaspé acted accordingly. 14. And here is manifested a great wonder to the multitude, just as revelation mentions thus: ‘That ‘horse walked on which had become fully-hoofed (that is, its hoofs were very thick) ; z¢ zs yellow-eared and it walks before that ove (before the leading horse), and it hastens before that other (that is, it stood up before Zaratist), and was the first shat walked on thither, azd the last that walked away ; on rushed at dawn that son-loving mother, forth to him she came intelligently, and seizing him, thereby removed him with er right hand aloft as he sat 3.’
15. One marvel is this which zs declared, that Pérdshaspé came again to that Karap, spoke also about the horses, too, not trampling on Zaratdst, and asked anew as to what may de the mode of putting
? Compare Zs. XVI, 5.
2 Possibly ‘supplementary’ or ‘gratuitous.’ The word is nirmatd which, as a noun, means the gratuity or honorarium paid to a priest for acting as a substitute for another. Its etymology is obscure, unless it be an abbreviation of nirfimand!, ‘strength,’ used in the legal sense of ‘ refresher.’
5 Compare Zs. XVI, 6.
CHAPTER III, 13-19. 39
Its etymology is obscure, unless it be an abbreviation of nirfimand!, ‘strength,’ used in the legal sense of ‘ refresher.’
5 Compare Zs. XVI, 6.
CHAPTER III, 13-19. 39
Zaratist to death ; ‘hen to have Zaratdst carried off into the den (sdrak) where a wolf's cubs (hOndsk4n) are slaughtered, so that when the wolf arrives and sees the slaughtered cubs, she w2// wrathfully growl and mangle Zaratdst in revenge for those cubs, was the remedy that Karap proposed; and Pérdshdspé acted accordingly. 16. And here is manifested a great wonder to the multitude, just as revelation mentions: ‘It is when that wolf came on, several Ydgy4sts', towards Zaratdst, the wolf was struck dumb by the assistance of the sacred beings, so that its mouth was down aé the cubs, one with the other,’
17. One marvel is this which is declared, that Srésh? the righteous aza@ Vohimané proceeded to him, and a woolly (kdrdsak) sheep was brought by them unto him; the nurses (dayag4n)® also were terrified, apart from him, the whole night. 18. Zhen on rushed at dawn that son-loving mother, forwards from the position of that woolly sheep she’ walked, . and she, the mistress of the domain (zan-i geh4n), spoke thus: ‘Thou runnest on violently (ataydt6) in excess ;’ for she considered in this way, that ‘the wolf is so much better to that son than thou art‘ good to me, when I shall show 4zs ® bone or blood in thy sight ®.’ 19. Forwards to him has she come intelligently and, seizing him, she thereby removed him, through the grace (dahisn6) of the sacred beings, aloft as he sat; and she, the mistress of the domain, spoke thus: ‘I shad? not give thee up again, my son, not evex though both Rak and Nédar should arrive here together 1.’
1 The YfgyAst is a distance of sixteen Roman miles of a thousand paces each (see Dk. VIII, xx, 19, note). But the writer of the scripture here quoted could have had no idea of the distance he was mentioning.
2 A sacred being who personifies ‘ obedience,’ and is a special protector of man, particularly at night.
5 Tt may also be read dehfg4n, ‘the country-folk.’
* Or ‘ she would be.’ 5 Or ‘they show my.’
* This seems to be a bitter reproach addressed to her husband ; but the ambiguity of the Pahlavi makes its exact meaning rather uncertain.
40 DINKARD, BOOK VII.
intelligently and, seizing him, she thereby removed him, through the grace (dahisn6) of the sacred beings, aloft as he sat; and she, the mistress of the domain, spoke thus: ‘I shad? not give thee up again, my son, not evex though both Rak and Nédar should arrive here together 1.’
20. And z¢ is declared that, afterwards, the Karap DfrAsréb6, with a malicious disciple, came to the same district and noticed about the advancement of Zaratist; and they saw no means for injuring or putting 42m to death, but his condition (mindavam) was a marvel as full of vigour as this which is declared, that Bradrék-résh, the Karap, growled thus : —21. ‘Then I, who am the most far-seeing of the people in that district of ours as to witchcraft, see upon their district that well-directing (that is, he understands good commands) produce of development (that is, the increase which continually becomes more, which fas come and which w2d/ arrive), with good flocks (that is, he understands to keep good sheep), with good herds (that is, he understands to keep a herd which is better chan another’s), the well-exerting (that is, he understands to do work which is better ¢ham another's), well-fighting (that is, he understands to do battle well), and perfectly liberal (that is, he understands to exercise beneficial liberality) bantling (hdndsk6) of PérdshAspé%, in the three nights while he was begotten out of
* See Chap. II, 51. Compare Dk. V, ii, 4; Zs. XVI,-8-1 3.
* The Pahlavi version of an Avesta text, here translated, is a fair specimen of the complication produced by appending a gloss to every epithet. It is useful as a combination of translation and lexicon, but it is apt to be perplexing, unless all the glosses are carefully omitted by the reader who can dispense with a lexicon.
a mo, a
. \ CHAPTER III, 20q26. a 4I his parents. 22. Unto him w2d/ Vohimanéd come in the embodied world (that is, VohQmand w// come unto Zaratfst), and conducting him unto a conference, his good religion wz// extend into the seven regions of the earth; and so I ska// not even let him produce in Azs mind (that is, he wzdZ not know) where and how I shall murder him; and a token of this matter, that oe speaks truly, is this, that I state z¢ beforehand, promptly after the full hearing of the statement of the matter, when you heard this statement.’
23. Pérashaspé advanced, conveyed in a four-inhand chariot !; then, on hearing that statement, and when they had heard that statement, Périshaspd started forth, conveyed in that four-in-hand chariot.
24. And Pérdshaspé6 spoke to Bradrék-résh, the Karap, thus: ‘ Bradrék-résh, chow Karap! whatever men they shall behold, cry out when at birth; even the offspring of that secluded person they behold in death, cry out when at birth?; d«¢ what was that which ¢hey beheld a¢ the birth of myson? 25. When at birth he laughed outright; was that also beheld zm thy son, when at birth did he laugh outright ?
26. When Vohfmanéd comes unto him, into ¢hzs embodied existence, z¢ is also said by him on zs return: “O Pérdsh4sp6! where is thy servant ??” So, O Karap! concerning him who is my son, z¢ zs beheld that Ze was seen sagaciously by thee.’
For restoring the original Avesta, the Pahlavi translation, without the glosses, is usually the best guide.
} Pahl. 4-ayfgisnd ra4é (Av. Aathruyukhta and ratha).
* This seems to be the meaning of Pahl. ‘zag-f tand arméstédahisnih pavan frdéz khaditund margth, amat pavan zerkhfnisnd, bara bekhfnd.’
® Pahl. ‘ Pérfishaspé! aéghat bandaké ?’
p. 42
27. And! when PérdshAspé enquired of him thus: ‘What was the matter with thee when, through bringing thee unto that son of mine, e was thereby offered ; and thou lookedst long up away from him in height, and thou lookedst long down away from him in depth, and thou lookedst long out away from him in different directions?’ 28. The Tdrdnian, Bradrék-résh the Karap, spoke zz reply thus: ‘When through bringing me unto that son was thy offering of him, and I? looked long up away from him in height, then the radiance and glory out of him kept together up to the sun, avd through him * I have accompanied ¢hem on the boundary of zés radiance and glory; so that I saw this, that mankind through speaking to the soul may attain to. the firmament of the sun; d¢ this, namely, how the routine (dadistan6) is in the supreme heaven, was not seen by me. 29. When through bringing me unto that son of thine was ¢hy offering of him, and I looked long down in depth away from ¢hy offering of him, then the radiance and glory out of him kept together unto the sky which is below this earth, and through him‘ to the boundary of z¢s radiance and glory; du¢ this, namely, how the routine is in that sky, was not seen by me. 30. And when through bringing me unto that son of thine was ¢hy offering of him, and I looked long out away from him in different directions, then the radiance and glory from him kept together for adorning this earth, and
' The first five words of § 28 are here inserted in the MS., so as to combine the two sentences in a perplexing manner.
2 The MS. has afat for afam by mistake. 5 Or ‘that.’
‘ The differences of form in §§ 28-30 are probably due to errors of copyists.