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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Thereupon came Angra Mainyu, who is all death, and he counter-created Winter!, a work of the Daévas *. 21 (81). There are still other lands and countries °, beautiful and deep, longing and asking for the good, and bright. Farcarp II. Yima (Gamshéa). This Fargard may be divided into two parts. First part (1-20). Ahura Mazda proposes to Yima, the son of Vivanghat, to receive the law from him and to bring it to men. On his refusal, he bids him keep his creatures and make them prosper. Yima accordingly makes them thrive and increase, keeps death and disease away from them, and three times enlarges the earth, which had become too narrow for its inhabitants. Second part (21 to the end). On the approach of a dire winter, which is to destroy every living creature, Yima, being advised by Ahura, builds a Vara to keep there the finest representatives of every kind of animals and plants, and they live there a life of perfect happiness. It is difficult not to acknowledge in the latter legend a Zoroastrian adaptation of the deluge, whether it was borrowed from the Bible or from the Chaldaean mythology. The similitude is so striking that it did not escape the Musulmans, and Magoudi states that certain authors place the date of the deluge in the time of Gamshéd. There are essential and necessary differences between the two legends, the chief one being that in the monotheistic narration the is the translation for asraosha (Comm. ad XVI, 18), ‘rebel against the law,’ and would well apply to the non-Mazdean people of Arvast4n-i-Ram. 1 The severe winters in the upper valleys of the Tigris. * The Vendfdéd Sada has here: taosy4ka danheus aiwistara, which the Gr. Bd. understands as: ‘and the Tajik (the Arabs) are oppressive there.’ * ‘Some say: Persis’ (Comm.) FARGARD II. I! deluge is sent as a punishment from God, whereas in the dualistic version it is a plague from the Daévas: but the core of the two legends is the same: the hero in both is a righteous man who, forewarned by God, builds a refuge to receive choice specimens of mankind, intended some day to replace an imperfect humanity, destroyed by a universal calamity. I. 1. Zarathustra asked Ahura Mazda : O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One! Who was the first mortal, before myself, Zarathustra, with whom thou, Ahura Mazda, didst converse !, whom thou didst teach the Religion of Ahura, the Religion of Zarathustra ? 2 (4). Ahura Mazda answered : The fair Yima, the good shepherd?*, O holy Zarathustra! he was the first mortal, before thee, Zarathustra, with whom I, Ahura Mazda, did converse, whom I taught the Religion of Ahura, the Religion of Zarathustra. 3(7). Unto him, O Zarathustra, I, Ahura Mazda, spake, saying: ‘Well, fair Yima, son of Vivanghat, be thou the preacher and the bearer of my Religion !’ And the fair Yima, O Zarathustra, replied unto me, Saying : ‘I was not born, I was not taught to be the preacher and the bearer of thy Religion.’
2Unto him, O Zarathustra, I, Ahura Mazda, spake, saying: ‘Well, fair Yima, son of Vivanghat, be thou the preacher and the bearer of my Religion !’ And the fair Yima, O Zarathustra, replied unto me, Saying : ‘I was not born, I was not taught to be the preacher and the bearer of thy Religion.’ 4 (11). Then I, Ahura Mazda, said thus unto him, O Zarathustra : * «On the Religion’ (Comm.) * ‘His being a good shepherd means that he held in good condition herds of men and herds of animals’ (Comm.) 12 VEND{DAD. ‘Since thou dost not consent to be the preacher and the bearer of my Religion, then make thou my world increase, make my world grow: consent thou to nourish, to rule, and to watch over my world.’ 5 (14). And the fair Yima replied unto me, O Zarathustra, saying : ‘Yes! I will make thy world increase, I will make thy world grow. Yes! I will nourish, and rule, and watch over thy world. There shall be, while I am king, neither cold wind nor hot wind, neither disease nor death.’ 7 (t7). Then I, Ahura Mazda, brought two implements unto him: a golden seal and a poniard inlaid with gold?, Behold, here Yima bears the royal sway ! 8 (20). Thus, under the sway of Yima, three hundred winters passed away, and the earth was replenished with flocks and herds, with men and dogs and birds and with red blazing fires, and there was room no more for flocks, herds, and men. 9. Then I warned the fair Yima, saying: ‘O fair Yima, son of Vivanghat, the earth has become full of flocks and herds, of men and dogs and birds and of red blazing fires, and there is room no more for flocks, herds, and men.’ 2 §6 is composed of unconnected Zend quotations, which are no part of the text and are introduced by the commentator for the purpose of showing that ‘although Yima did not teach the law and train pupils, he was nevertheless a faithful and a holy man, and rendered men holy too (?).’ See Fracments to the Vendfdad. 3 As the symbol and the instrument of sovereignty. ‘ He reigned supreme by the strength of the ring and of the poniard’(Asp.) Thus Faridin gives royal investiture to Irag ‘with the sword and the seal, the ring and the crown’ (Firdausi).—The king is master ‘of the sword, the throne, and the ring.’ FARGARD II. 13 10. Then Yima stepped forward, in-light', southwards %, on the way of the sun ’, and (afterwards) he pressed the earth with the golden seal, and bored it with the poniard, speaking thus: ‘O Spenta Armaiti‘, kindly® open asunder and stretch thyself afar, to bear flocks and herds and men.’ 11. And Yima made the earth grow larger by one-third than it was before, and there came flocks and herds and men, at their will and wish, as many as he wished. 12 (23). Thus, under the sway of Yima, six hundred winters passed away, and the earth was replenished with flocks and herds, with men and dogs and birds and with red blazing fires, and there was room no more for flocks, herds, and men.
312 (23). Thus, under the sway of Yima, six hundred winters passed away, and the earth was replenished with flocks and herds, with men and dogs and birds and with red blazing fires, and there was room no more for flocks, herds, and men. 13. And I warned the fair Yima, saying: ‘O fair Yima, son of Vivanghat, the earth has become full of flocks and herds, of men and dogs and birds and of red blazing fires, and there is room no more for flocks, herds, and men.’ 14. Then Yima stepped forward, in light, south- * That is to say, his body being all resplendent with light. Cf. Albfrfini’s Chronology (tr. by Sachau, p. 202): ‘Jam rose on that day (Naur6z) like the sun, the light beaming forth from him, as though he shone like the sun.’ * The warm South is the region of Paradise (Yasht XXII, 7): the North is the seat of the cold winds, of the demons and hell (Vd. XIX, 1; VII, 2). * Thence is derived the following tradition recorded by G. du Chinon: ‘Ils en nomment un qui s’allait tous les jours promener dans le Ciel du Soleil d’od il aportait la sciance des Astres, aprez les avoir visités de si prez. Ils nomment ce grand personnage Gemachid ’ (Relations nouvelles du Levant, Lyon, 1671, p. 478). * The Genius of the Earth. ® ‘Do this out of kindness to the creatures’ (Comm.) 14 VEND{DAD. wards, on the way of the sun, and (afterwards) he pressed the earth with the golden seal, and bored it with the poniard, speaking thus : ‘O Spenta Armaiti, kindly open asunder and stretch thyself afar, to bear flocks and herds and men.’ 15. And Yima made the earth grow larger by two-thirds than it was before, and there came flocks and herds and men, at their will and wish, as many as he wished. 16 (26). Thus, under the sway of Yima, nine hundred winters passed away’, and the earth was replenished with flocks and herds, with men and dogs and birds and with red blazing fires, and there was room no more for flocks, herds, and men. 17 (28). And I warned the fair Yima, saying: ‘O fair Yima, son of Vivanghat, the earth has become full of flocks and herds, of men and dogs and birds and of red blazing fires, and there is room no more for flocks, herds, and men.’ 18 (31). Then Yima stepped forward, in light, southwards, on the way of the sun, and (afterwards) he pressed the earth with the golden seal, and bored it with the poniard, speaking thus: ‘O Spenta Armaiti, kindly open asunder and stretch thyself afar, to bear flocks and herds and men.’ 19 (37). And Yima made the earth grow larger by three-thirds than it was before, and there came 1 Yima, according to Yt. IX, 10, made immortality reign on the earth for a thousand years. The remaining century was spent in the Vara (‘for a hundred years, Gim was in the Var,’ says the Gr. Bund.) On Yima’s fall, see Yt. XIX, 34; cf. Yt. V, 25-31. FARGARD II. 15 flocks and herds and men, at their will and wish, as many as he wished. II.
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.
1Thereupon came Angra Mainyu, who is all death, and he counter-created Winter!, a work of the Daévas *. 21 (81). There are still other lands and countries °, beautiful and deep, longing and asking for the good, and bright. Farcarp II. Yima (Gamshéa). This Fargard may be divided into two parts. First part (1-20). Ahura Mazda proposes to Yima, the son of Vivanghat, to receive the law from him and to bring it to men. On his refusal, he bids him keep his creatures and make them prosper. Yima accordingly makes them thrive and increase, keeps death and disease away from them, and three times enlarges the earth, which had become too narrow for its inhabitants. Second part (21 to the end). On the approach of a dire winter, which is to destroy every living creature, Yima, being advised by Ahura, builds a Vara to keep there the finest representatives of every kind of animals and plants, and they live there a life of perfect happiness. It is difficult not to acknowledge in the latter legend a Zoroastrian adaptation of the deluge, whether it was borrowed from the Bible or from the Chaldaean mythology. The similitude is so striking that it did not escape the Musulmans, and Magoudi states that certain authors place the date of the deluge in the time of Gamshéd. There are essential and necessary differences between the two legends, the chief one being that in the monotheistic narration the is the translation for asraosha (Comm. ad XVI, 18), ‘rebel against the law,’ and would well apply to the non-Mazdean people of Arvast4n-i-Ram. 1 The severe winters in the upper valleys of the Tigris. * The Vendfdéd Sada has here: taosy4ka danheus aiwistara, which the Gr. Bd. understands as: ‘and the Tajik (the Arabs) are oppressive there.’ * ‘Some say: Persis’ (Comm.) FARGARD II. I! deluge is sent as a punishment from God, whereas in the dualistic version it is a plague from the Daévas: but the core of the two legends is the same: the hero in both is a righteous man who, forewarned by God, builds a refuge to receive choice specimens of mankind, intended some day to replace an imperfect humanity, destroyed by a universal calamity. I. 1. Zarathustra asked Ahura Mazda : O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One! Who was the first mortal, before myself, Zarathustra, with whom thou, Ahura Mazda, didst converse !, whom thou didst teach the Religion of Ahura, the Religion of Zarathustra ? 2 (4). Ahura Mazda answered : The fair Yima, the good shepherd?*, O holy Zarathustra! he was the first mortal, before thee, Zarathustra, with whom I, Ahura Mazda, did converse, whom I taught the Religion of Ahura, the Religion of Zarathustra. 3(7). Unto him, O Zarathustra, I, Ahura Mazda, spake, saying: ‘Well, fair Yima, son of Vivanghat, be thou the preacher and the bearer of my Religion !’ And the fair Yima, O Zarathustra, replied unto me, Saying : ‘I was not born, I was not taught to be the preacher and the bearer of thy Religion.’
2Unto him, O Zarathustra, I, Ahura Mazda, spake, saying: ‘Well, fair Yima, son of Vivanghat, be thou the preacher and the bearer of my Religion !’ And the fair Yima, O Zarathustra, replied unto me, Saying : ‘I was not born, I was not taught to be the preacher and the bearer of thy Religion.’ 4 (11). Then I, Ahura Mazda, said thus unto him, O Zarathustra : * «On the Religion’ (Comm.) * ‘His being a good shepherd means that he held in good condition herds of men and herds of animals’ (Comm.) 12 VEND{DAD. ‘Since thou dost not consent to be the preacher and the bearer of my Religion, then make thou my world increase, make my world grow: consent thou to nourish, to rule, and to watch over my world.’ 5 (14). And the fair Yima replied unto me, O Zarathustra, saying : ‘Yes! I will make thy world increase, I will make thy world grow. Yes! I will nourish, and rule, and watch over thy world. There shall be, while I am king, neither cold wind nor hot wind, neither disease nor death.’ 7 (t7). Then I, Ahura Mazda, brought two implements unto him: a golden seal and a poniard inlaid with gold?, Behold, here Yima bears the royal sway ! 8 (20). Thus, under the sway of Yima, three hundred winters passed away, and the earth was replenished with flocks and herds, with men and dogs and birds and with red blazing fires, and there was room no more for flocks, herds, and men. 9. Then I warned the fair Yima, saying: ‘O fair Yima, son of Vivanghat, the earth has become full of flocks and herds, of men and dogs and birds and of red blazing fires, and there is room no more for flocks, herds, and men.’ 2 §6 is composed of unconnected Zend quotations, which are no part of the text and are introduced by the commentator for the purpose of showing that ‘although Yima did not teach the law and train pupils, he was nevertheless a faithful and a holy man, and rendered men holy too (?).’ See Fracments to the Vendfdad. 3 As the symbol and the instrument of sovereignty. ‘ He reigned supreme by the strength of the ring and of the poniard’(Asp.) Thus Faridin gives royal investiture to Irag ‘with the sword and the seal, the ring and the crown’ (Firdausi).—The king is master ‘of the sword, the throne, and the ring.’ FARGARD II. 13 10. Then Yima stepped forward, in-light', southwards %, on the way of the sun ’, and (afterwards) he pressed the earth with the golden seal, and bored it with the poniard, speaking thus: ‘O Spenta Armaiti‘, kindly® open asunder and stretch thyself afar, to bear flocks and herds and men.’ 11. And Yima made the earth grow larger by one-third than it was before, and there came flocks and herds and men, at their will and wish, as many as he wished. 12 (23). Thus, under the sway of Yima, six hundred winters passed away, and the earth was replenished with flocks and herds, with men and dogs and birds and with red blazing fires, and there was room no more for flocks, herds, and men.
312 (23). Thus, under the sway of Yima, six hundred winters passed away, and the earth was replenished with flocks and herds, with men and dogs and birds and with red blazing fires, and there was room no more for flocks, herds, and men. 13. And I warned the fair Yima, saying: ‘O fair Yima, son of Vivanghat, the earth has become full of flocks and herds, of men and dogs and birds and of red blazing fires, and there is room no more for flocks, herds, and men.’ 14. Then Yima stepped forward, in light, south- * That is to say, his body being all resplendent with light. Cf. Albfrfini’s Chronology (tr. by Sachau, p. 202): ‘Jam rose on that day (Naur6z) like the sun, the light beaming forth from him, as though he shone like the sun.’ * The warm South is the region of Paradise (Yasht XXII, 7): the North is the seat of the cold winds, of the demons and hell (Vd. XIX, 1; VII, 2). * Thence is derived the following tradition recorded by G. du Chinon: ‘Ils en nomment un qui s’allait tous les jours promener dans le Ciel du Soleil d’od il aportait la sciance des Astres, aprez les avoir visités de si prez. Ils nomment ce grand personnage Gemachid ’ (Relations nouvelles du Levant, Lyon, 1671, p. 478). * The Genius of the Earth. ® ‘Do this out of kindness to the creatures’ (Comm.) 14 VEND{DAD. wards, on the way of the sun, and (afterwards) he pressed the earth with the golden seal, and bored it with the poniard, speaking thus : ‘O Spenta Armaiti, kindly open asunder and stretch thyself afar, to bear flocks and herds and men.’ 15. And Yima made the earth grow larger by two-thirds than it was before, and there came flocks and herds and men, at their will and wish, as many as he wished. 16 (26). Thus, under the sway of Yima, nine hundred winters passed away’, and the earth was replenished with flocks and herds, with men and dogs and birds and with red blazing fires, and there was room no more for flocks, herds, and men. 17 (28). And I warned the fair Yima, saying: ‘O fair Yima, son of Vivanghat, the earth has become full of flocks and herds, of men and dogs and birds and of red blazing fires, and there is room no more for flocks, herds, and men.’ 18 (31). Then Yima stepped forward, in light, southwards, on the way of the sun, and (afterwards) he pressed the earth with the golden seal, and bored it with the poniard, speaking thus: ‘O Spenta Armaiti, kindly open asunder and stretch thyself afar, to bear flocks and herds and men.’ 19 (37). And Yima made the earth grow larger by three-thirds than it was before, and there came 1 Yima, according to Yt. IX, 10, made immortality reign on the earth for a thousand years. The remaining century was spent in the Vara (‘for a hundred years, Gim was in the Var,’ says the Gr. Bund.) On Yima’s fall, see Yt. XIX, 34; cf. Yt. V, 25-31. FARGARD II. 15 flocks and herds and men, at their will and wish, as many as he wished. II.
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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