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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nor he who dug this wide, round earth, with extremities that lie afar, like Dahak, 67. Who went from the East to the West, searching for immortality and did not find it. 68. With all his strength and power, he could not escape from Astivihad. 69. Anyé angheus frashé-éarethrau (‘Except the producers of the world of resurrection '’). Thus until the author of the resurrection, Saoshyés?: until Saoshydés comes, no one shall escape from Astivihad. 70. To every one comes the unseen, deceiving Astivihad, 71. Who accepts neither compliments, nor bribe, 72. Who is no respecter of persons, 73. And ruthlessly makes men perish. 74. And this glorious One® must go the way he never went, 75. See what he never saw, 76. And discuss with him whom no one can deceive or mislead. 77. Pairithwé bavaiti paztau yim danus péiti fra bundd tafintis; hau did aévé apairithwé, yd vayaos anamarezdikahé :— The way may be traversed which is barred by * No others will escape death: * Thus shall it be till the days of Saoshyés (Saoshyant ; Vd. XIX, 5, note 4). * This King, this man of power. 382 FRAGMENTS OF THE NASKS. a river springing from the deep; but one way cannot be traversed, namely, the way of the pitiless Vayu’. 78. Pairithw6 bavaiti pamtau yim azis paiti gaustavau, aspanghadhé, virangh4dhé, viraga, anamarezdik6; hau did aévd apairithwé, yd vayaos anamarezdikahé :— The way may be traversed which is barred by a serpent as big as an ox, horse-devouring, mandevouring, man-killing, and pitiless; but one way cannot be traversed, namely, the way of the pitiless Vayu. 79. Pairithwé bavaiti paztau yim areshé paiti akhshaéné anamarezdik6é; hau did aévé apairithwé, yd vayaos anamarezdikahé :— The way may be traversed which is barred by a brown bear, [with a white forehead, man-killing, and] pitiless; but one way cannot be traversed, namely, the way of the pitiless Vayu. 80. Pairithwé bavaiti paztau yim mashyéd gadhé paiti aévégan6 anamarezdiké; hau did aévé apairithw6, y6 vayaos anamarezdikahé :—The way may be traversed which is defended by a highwayman who kills at one stroke, (who stops the way and lets no one pass alive); but one way cannot be traversed, namely, the way of the pitiless Vayu. 81. Pairithw6é bavaiti paztau yé haénayau £akhravaityau vy4zdayau; hau did aévé apairithwé, yé vayaos anamarezdikahé :— "The way may be traversed which is held by a horde armed with discs, and uplifted spears (that is, carrying spears to pierce men); but one way ? The way of Destiny. a ie nnn, ie VIII, AOGEMAIDE. 383 cannot be traversed, namely, the way of the pitiless Vayu. 81 bis, Aad mraod Ahur6é Mazdau: duskhrattm apairi gaétham athravayad gatham}. 82. Yatha drvau gaom isti, uta drvau aspem isti, uta drvau maéshinem yavanghem isti :— The wicked acquire cattle, the wicked acquire horses, the wicked acquire sheep and corn; but the wicked tyrant does not acquire a store of good deeds.
282. Yatha drvau gaom isti, uta drvau aspem isti, uta drvau maéshinem yavanghem isti :— The wicked acquire cattle, the wicked acquire horses, the wicked acquire sheep and corn; but the wicked tyrant does not acquire a store of good deeds. 83. Seek ye for a store of good deeds, O Zarathustra, men and women! for a store of good deeds is full of salvation, O Zarathustra! 84. Pasnus gavé, pasnus aspa, pasnus erezatem zaranim, pasnus naré 4iryé takhmé :-— (For) the ox turns to dust, the horse turns to dust, silver and gold turn to dust, the valiant strong man turns to dust; [the bodies of all men mingle with the dust. What do not mingle with the dust are the Ashem-voht which a man recites in this world and his almsgiving to the holy and righteous] *. 85. For if there were or could be any escape from death, the first of the world, Gayémard, king of the Mountain ’, [would have escaped], 1 This incomplete quotation is found only in the Pahlavi transscription, with a corrupt paraphrase as follows :—‘ Hormazd said, “The man without intelligence (that is, with a bad intelligence) . who has not sung the Gathas (that is, who has not performed the sacrifice ; cf. Nirang. § 41) has no good renown on this earth nor bliss in heaven (cf. §§ 21, 22)... .”’ 2 Cf. Arda Viraf CI, 20. 3 Gar-shah, king of Mount Damdavand (Albirfint, Chronology, p. 28), or Gib4l, the mountainous part of Media. Later chronicles corrupted Gar-shah into Gil-shah, king of clay, which was interpreted as king of the earth. 384 FRAGMENTS OF THE NASKS. 86. Who for three thousand years kept the world free from death and old age, from hunger, thirst, and evil!; 87. Yet, when death came over him, he delivered up his body and could not struggle with death. 88. Or there was Héshang, the Péshdadian, 89. Who destroyed two-thirds of all the evil creatures of Ahriman ?; go. Yet, when death came over him, he delivered up his body and could not struggle with death. gt. Or there was Tahmiraf, the well-armed, the son of Vivanghat, 92. Who made the Demon of demons, Gana Mainyé, his steed*, and extorted from him the seven kinds of writing *; 93. Yet, when death came over him, he delivered up his body and could not struggle with death. 94. Or there was Gim, the Shéd, the good shepherd, the son of Vivanghat; (he was Shéd, that is to say, shining ; he was a good shepherd, that is to say, 1 Bundahis XXXIV, 1, 2. ® See Yt. V, 22, 23. 5 See Yt. XV, 11-13. In the Sanskrit translation this is interpreted as an allegory: ‘Tahmfraf rode on Ahriman; that means that he subdued the bad Ahriman in himself’ Cf. Mirkhond, in the History of the Early Kings of Persia, tr. by Shea, p. 98.
3® See Yt. V, 22, 23. 5 See Yt. XV, 11-13. In the Sanskrit translation this is interpreted as an allegory: ‘Tahmfraf rode on Ahriman; that means that he subdued the bad Ahriman in himself’ Cf. Mirkhond, in the History of the Early Kings of Persia, tr. by Shea, p. 98. * According to Firdausi, Tahmuras obliged the Dévs he had conquered to teach him some thirty kinds of writing, the ROmf, the T4zi, the Parst, the Sogdhf, the Chinese, the Pahlavi, &c. According to the Minékhard (XXVII, 23) he brought to light the seven kinds of writing that the demon kept hidden. Hence is derived the legend in Albfrfnf, p. 28, that when Tahmuras was warned about the Deluge, ‘he ordered all scientific books to be preserved for posterity, and to be buried in the least exposed place ;’ in favour of which report, Albirfint mentions the discovery of many loads of unintelligible bark-manuscripts in buildings under ground, at Ispahan, in his own time. VIII, AOGEMAIDE. 385 he kept in good condition troops of mén and herds of animals) }; 95. Who, for 616 years, 6 months and 13 days %, kept this world free from death and old age, and kept away greed and need from the creation of Hérmazd ; 96. Yet, when death came over him, he delivered up his body and could not struggle with death. 97. Or there was Dahak 8, he of the evil religion, who kept the world under his tyranny during a thousand years, less one day, 98. And introduced into the world many ways of witchcraft and evil-doing ; 99. Yet, when death came over him, he delivered up his body and could not struggle with death. 100. Or there was Frédan, the Athwyan, 101. Who smote and bound Azi Dahak, that great evil-doer*; he put in chains the Dévs of MAzandaran 5, and introduced into the world a number of talismans ° ; 102. Yet, when death came over him, he delivered up his body and could not struggle with death. 103. 1 am grateful to the Lord Hérmazd. 104. I think thus in a grateful spirit: the beast of burden does not throw off its burden: fate has come, it cannot be thrown away. * See above, p. 11, note 2. On Gim or Yima, see Farg. II, and Yt. V, 25, 26; XV, 15-17. * The Pahlavi transcription and Mfnédkhard XXVII, 2g, have sixteen days. * Asi Dabfka, see Yt. V, 29-31; XV, 19-21. * See Yt. V, 33-35. 5 See above, p. 9, note 4; p. 141, note 1. © See above, p. 246. (4) cc 386 FRAGMENTS OF THE NASKS. 105. May the blessed one have Paradise as_his portion ! 106, As to the righteous man who has come to this banquet, who has shared this banquet, may he for each step? get nearer to the bright Paradise, the all-happy GaréthmAn, by twelve hundred steps! 107. When he is approaching it, may his merits increase ! 108. When he is leaving it, may his sin be uprooted ! 109. May righteousness and goodness prevail *! 110. May his soul enter the Garéthman! 111. I am one of the righteous ‘. Atha gamy4d :—May it happen according to this _ wish of mine 5!
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.
1Nor he who dug this wide, round earth, with extremities that lie afar, like Dahak, 67. Who went from the East to the West, searching for immortality and did not find it. 68. With all his strength and power, he could not escape from Astivihad. 69. Anyé angheus frashé-éarethrau (‘Except the producers of the world of resurrection '’). Thus until the author of the resurrection, Saoshyés?: until Saoshydés comes, no one shall escape from Astivihad. 70. To every one comes the unseen, deceiving Astivihad, 71. Who accepts neither compliments, nor bribe, 72. Who is no respecter of persons, 73. And ruthlessly makes men perish. 74. And this glorious One® must go the way he never went, 75. See what he never saw, 76. And discuss with him whom no one can deceive or mislead. 77. Pairithwé bavaiti paztau yim danus péiti fra bundd tafintis; hau did aévé apairithwé, yd vayaos anamarezdikahé :— The way may be traversed which is barred by * No others will escape death: * Thus shall it be till the days of Saoshyés (Saoshyant ; Vd. XIX, 5, note 4). * This King, this man of power. 382 FRAGMENTS OF THE NASKS. a river springing from the deep; but one way cannot be traversed, namely, the way of the pitiless Vayu’. 78. Pairithw6 bavaiti pamtau yim azis paiti gaustavau, aspanghadhé, virangh4dhé, viraga, anamarezdik6; hau did aévd apairithwé, yd vayaos anamarezdikahé :— The way may be traversed which is barred by a serpent as big as an ox, horse-devouring, mandevouring, man-killing, and pitiless; but one way cannot be traversed, namely, the way of the pitiless Vayu. 79. Pairithwé bavaiti paztau yim areshé paiti akhshaéné anamarezdik6é; hau did aévé apairithwé, yd vayaos anamarezdikahé :— The way may be traversed which is barred by a brown bear, [with a white forehead, man-killing, and] pitiless; but one way cannot be traversed, namely, the way of the pitiless Vayu. 80. Pairithwé bavaiti paztau yim mashyéd gadhé paiti aévégan6 anamarezdiké; hau did aévé apairithw6, y6 vayaos anamarezdikahé :—The way may be traversed which is defended by a highwayman who kills at one stroke, (who stops the way and lets no one pass alive); but one way cannot be traversed, namely, the way of the pitiless Vayu. 81. Pairithw6é bavaiti paztau yé haénayau £akhravaityau vy4zdayau; hau did aévé apairithwé, yé vayaos anamarezdikahé :— "The way may be traversed which is held by a horde armed with discs, and uplifted spears (that is, carrying spears to pierce men); but one way ? The way of Destiny. a ie nnn, ie VIII, AOGEMAIDE. 383 cannot be traversed, namely, the way of the pitiless Vayu. 81 bis, Aad mraod Ahur6é Mazdau: duskhrattm apairi gaétham athravayad gatham}. 82. Yatha drvau gaom isti, uta drvau aspem isti, uta drvau maéshinem yavanghem isti :— The wicked acquire cattle, the wicked acquire horses, the wicked acquire sheep and corn; but the wicked tyrant does not acquire a store of good deeds.
282. Yatha drvau gaom isti, uta drvau aspem isti, uta drvau maéshinem yavanghem isti :— The wicked acquire cattle, the wicked acquire horses, the wicked acquire sheep and corn; but the wicked tyrant does not acquire a store of good deeds. 83. Seek ye for a store of good deeds, O Zarathustra, men and women! for a store of good deeds is full of salvation, O Zarathustra! 84. Pasnus gavé, pasnus aspa, pasnus erezatem zaranim, pasnus naré 4iryé takhmé :-— (For) the ox turns to dust, the horse turns to dust, silver and gold turn to dust, the valiant strong man turns to dust; [the bodies of all men mingle with the dust. What do not mingle with the dust are the Ashem-voht which a man recites in this world and his almsgiving to the holy and righteous] *. 85. For if there were or could be any escape from death, the first of the world, Gayémard, king of the Mountain ’, [would have escaped], 1 This incomplete quotation is found only in the Pahlavi transscription, with a corrupt paraphrase as follows :—‘ Hormazd said, “The man without intelligence (that is, with a bad intelligence) . who has not sung the Gathas (that is, who has not performed the sacrifice ; cf. Nirang. § 41) has no good renown on this earth nor bliss in heaven (cf. §§ 21, 22)... .”’ 2 Cf. Arda Viraf CI, 20. 3 Gar-shah, king of Mount Damdavand (Albirfint, Chronology, p. 28), or Gib4l, the mountainous part of Media. Later chronicles corrupted Gar-shah into Gil-shah, king of clay, which was interpreted as king of the earth. 384 FRAGMENTS OF THE NASKS. 86. Who for three thousand years kept the world free from death and old age, from hunger, thirst, and evil!; 87. Yet, when death came over him, he delivered up his body and could not struggle with death. 88. Or there was Héshang, the Péshdadian, 89. Who destroyed two-thirds of all the evil creatures of Ahriman ?; go. Yet, when death came over him, he delivered up his body and could not struggle with death. gt. Or there was Tahmiraf, the well-armed, the son of Vivanghat, 92. Who made the Demon of demons, Gana Mainyé, his steed*, and extorted from him the seven kinds of writing *; 93. Yet, when death came over him, he delivered up his body and could not struggle with death. 94. Or there was Gim, the Shéd, the good shepherd, the son of Vivanghat; (he was Shéd, that is to say, shining ; he was a good shepherd, that is to say, 1 Bundahis XXXIV, 1, 2. ® See Yt. V, 22, 23. 5 See Yt. XV, 11-13. In the Sanskrit translation this is interpreted as an allegory: ‘Tahmfraf rode on Ahriman; that means that he subdued the bad Ahriman in himself’ Cf. Mirkhond, in the History of the Early Kings of Persia, tr. by Shea, p. 98.
3® See Yt. V, 22, 23. 5 See Yt. XV, 11-13. In the Sanskrit translation this is interpreted as an allegory: ‘Tahmfraf rode on Ahriman; that means that he subdued the bad Ahriman in himself’ Cf. Mirkhond, in the History of the Early Kings of Persia, tr. by Shea, p. 98. * According to Firdausi, Tahmuras obliged the Dévs he had conquered to teach him some thirty kinds of writing, the ROmf, the T4zi, the Parst, the Sogdhf, the Chinese, the Pahlavi, &c. According to the Minékhard (XXVII, 23) he brought to light the seven kinds of writing that the demon kept hidden. Hence is derived the legend in Albfrfnf, p. 28, that when Tahmuras was warned about the Deluge, ‘he ordered all scientific books to be preserved for posterity, and to be buried in the least exposed place ;’ in favour of which report, Albirfint mentions the discovery of many loads of unintelligible bark-manuscripts in buildings under ground, at Ispahan, in his own time. VIII, AOGEMAIDE. 385 he kept in good condition troops of mén and herds of animals) }; 95. Who, for 616 years, 6 months and 13 days %, kept this world free from death and old age, and kept away greed and need from the creation of Hérmazd ; 96. Yet, when death came over him, he delivered up his body and could not struggle with death. 97. Or there was Dahak 8, he of the evil religion, who kept the world under his tyranny during a thousand years, less one day, 98. And introduced into the world many ways of witchcraft and evil-doing ; 99. Yet, when death came over him, he delivered up his body and could not struggle with death. 100. Or there was Frédan, the Athwyan, 101. Who smote and bound Azi Dahak, that great evil-doer*; he put in chains the Dévs of MAzandaran 5, and introduced into the world a number of talismans ° ; 102. Yet, when death came over him, he delivered up his body and could not struggle with death. 103. 1 am grateful to the Lord Hérmazd. 104. I think thus in a grateful spirit: the beast of burden does not throw off its burden: fate has come, it cannot be thrown away. * See above, p. 11, note 2. On Gim or Yima, see Farg. II, and Yt. V, 25, 26; XV, 15-17. * The Pahlavi transcription and Mfnédkhard XXVII, 2g, have sixteen days. * Asi Dabfka, see Yt. V, 29-31; XV, 19-21. * See Yt. V, 33-35. 5 See above, p. 9, note 4; p. 141, note 1. © See above, p. 246. (4) cc 386 FRAGMENTS OF THE NASKS. 105. May the blessed one have Paradise as_his portion ! 106, As to the righteous man who has come to this banquet, who has shared this banquet, may he for each step? get nearer to the bright Paradise, the all-happy GaréthmAn, by twelve hundred steps! 107. When he is approaching it, may his merits increase ! 108. When he is leaving it, may his sin be uprooted ! 109. May righteousness and goodness prevail *! 110. May his soul enter the Garéthman! 111. I am one of the righteous ‘. Atha gamy4d :—May it happen according to this _ wish of mine 5!
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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