Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Av. (gen.) Humayau of Yt. XIII, 139. 3 See Chap. XXI, 22. 5 Reading fréh-ékhtar (for fréh-6khttar), as Bd. XXIV, 3 states that ‘the black sheep which is fat and white-jawed is the chief of sheep.’ It might be ‘the sheep of Frashékhtar,’ and this name might be a miswriting of Frashéstar, but we have no record of any such sheep of his. ‘ It is easy to trace a connection between §§1, 2 and Yas. LIII, 1, and between § 3 and the Pahl. version of Yas. LIII, 6a. ® Av. Kava Usa (see Bk. VIII, Chap. XIII, 13). * K has ‘by demons and men.’ 7 Probably the origin of the legends of the seven halting-places of Rustam and Isfendiy4r in the Shahnamah. ® Here meaning the mountain-range south of the Caspian (see Chap. XX, 3). CHAPTER XXII, 2-7. 221 of steel, and two of crystal (@vginakin6); the re- straining of the many M4zéntk demons! who are the ruin of the world, and confining ¢hem to their own duty ; the arrival at those dwellings of his, and the swift winding (véfintdand) around those dwellings, of a person whose strength is overpowered by de- crepitude, and the approach of wose life to departure from the body 4as taken place; the reduction (kha- sAni-hastan6) of the decrepitude thereby, and the return of his strength and manhood, that is, a com- mand is given by him thus: ‘ Keep no people away at the door!’ and he might make a domestic of fifteen years of age. 5. Afterwards, the consultation of the demons about the death of K4i-Us, and the coming of Aeshm ? to Kai-Us, approving his death, and, therefore, making 42 wretched in his mind adoué the great sovereignty which was possessed by him over the seven lands, and causing him to long for the sovereignty of the heavenly region (4s4m4n6 gAs) of the archangels*. 6. And, owing to the seductiveness of Aeshm, and the other demons who remained his co-operators for that undoing, Kat-Us was even engaged in opposing and molesting the sacred beings. 7. Also his not returning across Albfr’z, 6u¢ rushing upwards, with many demons and wicked people, unto the outer edge of darkness‘; ' Av. Mazainya daéva, the idolators of Mazendaran. * The demon of wrath (see Bk. VIII, Chap. IX, 3 n). ® §§ 5-9 are evidently a summary of the original form of the legend of K4vis’s attempt to reach the sky, otherwise described in the Shahnamah. ‘ Where the endless light commences. Reading par-i tom; or it might be ‘to the utmost,’ if we read frétum as equivalent to fréhtim. 222 DINKARD, BOOK IX. and the reason of the glory of the Kaydns! becoming a figure of clay on that border. 8. The previous separation (madam régt-hastand) of Kat-Us from the troops, and Azs not turning from that ill-advisedness even on renewed strife aloft * wth the supreme sacred beings. 9. Afterwards, the creator's calling back the glory of the Kayans to himself, the falling of the troops of K4t-Us to the earth from that height, and the flying of Kai-Us to the wide-formed ocean 8.
29. Afterwards, the creator's calling back the glory of the Kayans to himself, the falling of the troops of K4t-Us to the earth from that height, and the flying of Kai-Us to the wide-formed ocean 8. 10. This, too, it says, that, besides him, some one‘ flew behind him, thus associated with him; and after him flew Néryésang 5, the promoter (fré4dadar) of the world, for diverting that person from him, 11. And the cry of him, the unborn Khisréi, who was thus associated with him, like that of a regiment (szpah) a thousand s¢rong, was thus: ‘Thou shouldst not smite him, O Néryésang, promoter of the world! for if thou shouldst smite this man, O Néryésang, promoter of the world! there will not be afterwards obtained, for acquirement, a 1 K omits ‘of the Kay4ns.’ It is the royal glory of Yt. XIX, which descended from heaven and accompanies the faithful rulers and champions of the religion, successively (see Chap. XXIV, 3). 2 B has ‘pitying strife;’ khvd@parik being written instead of avartk. ® Meaning the Caspian, as in Chap. XXI, 17. 4 It will be seen, from what follows, that this was the fravashi, or guardian spirit, of his future grandson, Kai-Khfisréi. Every being and object belonging to AQharmazd’s creation is supposed to have its spiritual representative, created before the universe and perpetually existing (see Bd. 1, 8; Mkh. XLIX, 23). 5 Av, Nairyésangha, an angel who is supposed to be the usual messenger of Ailharmazd to mankind (see Byt. III, 25, 26, 59, 60). K has only ‘ besides him aad behind him flew Nérydésang.’ CHAPTER XXII, 8-XXIII, I. 223 . thorough destroyer of the high-priest of Tar4n'; because owing to this man wz// be born him whose name is Styavakhsh*, azd owing to Siyavakhsh I shall be born, who am the Khfsrét who wz// entice the most heroic® ove of Taran—who is mostly the destruction of champions and troops—to the numerous heroes of the religion, so that I may accomplish the destruction of his champions and troops, when‘ I would occasion a distant flight of the sovereign of Tran.’ 12. Through these words the guardian spirit of Khdsrét delighted Néryésang, the promoter of the world; and, on these words, ¢he latter was releasing him and that KAt-Us who thereby became discreet. 13. Perfect is the excellence of righteousness. Cuapter XXIII. Stdkar Nask. 1. The twenty-second fargard, Airyaman 4, is about the meeting of Kai-Khfsrét® and V4é, the | long-continuing lord? next to the renovation of the * See Bk. VIII, Chap. XIII, 15. ® See Bk. VIII, Chap. XIIf, 14. ® A single particular hero appears to be meant, although this is Not quite certain. * Assuming that mfin, ‘who,’ stands for amat, as in Chap. XIII, 2. ® The appellation of Yas. LIV which begins with the words 4 airyema ishyd; it is here written aitrémané (B) and afremané (K) in Pahlavi. * See Bk. VIII, Chap. XIII, 14. 7 Pahl. vaé-f dérang-khfidai=Av. vaya dareghézvadhata who is mentioned as a good spirit in Ny. I, 1. There are, how- 224 DINKARD, BOOK IX.
3LIV which begins with the words 4 airyema ishyd; it is here written aitrémané (B) and afremané (K) in Pahlavi. * See Bk. VIII, Chap. XIII, 14. 7 Pahl. vaé-f dérang-khfidai=Av. vaya dareghézvadhata who is mentioned as a good spirit in Ny. I, 1. There are, how- 224 DINKARD, BOOK IX. universe; and Kai-Khdsrdt’s asking V&é, the longcontinuing lord, about his smiting so many of the ancients who have been the highest of mankind in splendour and glory. 2. The reply of V4é, the long-continuing lord, about his smiting them; and, upon that answer, Kat-Khisrét’s taking V4é, the long-continuing lord, and transforming 42m into the shape of a camel, mounting 42m, and going, with the Iranian levies (hangamandtk4n), to the place where the immortal Haoist, som of Geurva!, lies in strength 2, and his letting him lie; also 47s going beyond (kadmon) him to the place where Tfs%, the banisher of strife, lay in strength, and his letting him also lie; and his going beyond him to the place where Kat-4 pivéh ¢ lies, and his letting him also lie. ever, two V4és (see Dd. XXX, 4; Mkh. II, 115), the good V4é who assists the departed soul, and the bad V4é who opposes it ; the former is closely connected with the angel Ram in Yt. XV, 0, 58, and the latter with Ast6-vidhétu, the demon of death, in Vend. V, 8, 9; Bd. XXVIII, 35. They appear to be personifications of the upper and lower air, respectively; the former being considered pure through its connection with the sacred beings, and the latter impure through contamination by the demons. Possibly the legend about V4é in our text may have been suggested by the words vayQi-bereduby6 and vaydi in Yas. LIII, 6, 7; in which case, this fargard must be considered, to some extent, as a continuation of the preceding one. According to Dd. XXXVI, 3 Kai-Khfsrét was made to pass away by V4é. 1 Compare Av. Yfista G4urvayana of Yt. XIII, 118. But Yéista Fry4na, of Yt. XIII, 120, is one of the immortals mentioned in Byt. II, 1; Dd. XC, 3. 2 Reading hang, which can also mean ‘a cave;’ but we can likewise read hfg, ‘ spiritual life.’ 8 Av. Tusa of Yt. V, 53, 58; he is one of the immortals mentioned in Bd. XXIX, 6; Dd. XXXVI, 3. ‘ Av. Kavi Aipivanghu of Yt. XIII, 132, XIX, 71. He was son of Kat-Kavad, brother of K4i-Us, and great-grandfather of Vistasp’s grandfather (see Bd. XXXI, 25, 28, 31, 34). CHAPTER XXIII, 2-7. 225 3. His proceeding beyond them, and meeting on the road with that beneficial victor Sésh4ns'}, and being asked by that beneficial victor thus: ‘What man art thou who sittest aloft on Vaé, the longcontinuing lord, so that thou makest V4é fly, the long-continuing lord transformed into the shape of a camel?’ 4. The speaking of Kai-Khisréi, in reply to Sédshans, thus; ‘I am Kat-Khisrdi.’ 5. The extolling of Kat-Khdsréi, dy Séshans, as regards his having extirpated the idol-temples on the shore of Lake Aééast?, and his smiting the wizard Frastydv °.
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.
1Av. (gen.) Humayau of Yt. XIII, 139. 3 See Chap. XXI, 22. 5 Reading fréh-ékhtar (for fréh-6khttar), as Bd. XXIV, 3 states that ‘the black sheep which is fat and white-jawed is the chief of sheep.’ It might be ‘the sheep of Frashékhtar,’ and this name might be a miswriting of Frashéstar, but we have no record of any such sheep of his. ‘ It is easy to trace a connection between §§1, 2 and Yas. LIII, 1, and between § 3 and the Pahl. version of Yas. LIII, 6a. ® Av. Kava Usa (see Bk. VIII, Chap. XIII, 13). * K has ‘by demons and men.’ 7 Probably the origin of the legends of the seven halting-places of Rustam and Isfendiy4r in the Shahnamah. ® Here meaning the mountain-range south of the Caspian (see Chap. XX, 3). CHAPTER XXII, 2-7. 221 of steel, and two of crystal (@vginakin6); the re- straining of the many M4zéntk demons! who are the ruin of the world, and confining ¢hem to their own duty ; the arrival at those dwellings of his, and the swift winding (véfintdand) around those dwellings, of a person whose strength is overpowered by de- crepitude, and the approach of wose life to departure from the body 4as taken place; the reduction (kha- sAni-hastan6) of the decrepitude thereby, and the return of his strength and manhood, that is, a com- mand is given by him thus: ‘ Keep no people away at the door!’ and he might make a domestic of fifteen years of age. 5. Afterwards, the consultation of the demons about the death of K4i-Us, and the coming of Aeshm ? to Kai-Us, approving his death, and, therefore, making 42 wretched in his mind adoué the great sovereignty which was possessed by him over the seven lands, and causing him to long for the sovereignty of the heavenly region (4s4m4n6 gAs) of the archangels*. 6. And, owing to the seductiveness of Aeshm, and the other demons who remained his co-operators for that undoing, Kat-Us was even engaged in opposing and molesting the sacred beings. 7. Also his not returning across Albfr’z, 6u¢ rushing upwards, with many demons and wicked people, unto the outer edge of darkness‘; ' Av. Mazainya daéva, the idolators of Mazendaran. * The demon of wrath (see Bk. VIII, Chap. IX, 3 n). ® §§ 5-9 are evidently a summary of the original form of the legend of K4vis’s attempt to reach the sky, otherwise described in the Shahnamah. ‘ Where the endless light commences. Reading par-i tom; or it might be ‘to the utmost,’ if we read frétum as equivalent to fréhtim. 222 DINKARD, BOOK IX. and the reason of the glory of the Kaydns! becoming a figure of clay on that border. 8. The previous separation (madam régt-hastand) of Kat-Us from the troops, and Azs not turning from that ill-advisedness even on renewed strife aloft * wth the supreme sacred beings. 9. Afterwards, the creator's calling back the glory of the Kayans to himself, the falling of the troops of K4t-Us to the earth from that height, and the flying of Kai-Us to the wide-formed ocean 8.
29. Afterwards, the creator's calling back the glory of the Kayans to himself, the falling of the troops of K4t-Us to the earth from that height, and the flying of Kai-Us to the wide-formed ocean 8. 10. This, too, it says, that, besides him, some one‘ flew behind him, thus associated with him; and after him flew Néryésang 5, the promoter (fré4dadar) of the world, for diverting that person from him, 11. And the cry of him, the unborn Khisréi, who was thus associated with him, like that of a regiment (szpah) a thousand s¢rong, was thus: ‘Thou shouldst not smite him, O Néryésang, promoter of the world! for if thou shouldst smite this man, O Néryésang, promoter of the world! there will not be afterwards obtained, for acquirement, a 1 K omits ‘of the Kay4ns.’ It is the royal glory of Yt. XIX, which descended from heaven and accompanies the faithful rulers and champions of the religion, successively (see Chap. XXIV, 3). 2 B has ‘pitying strife;’ khvd@parik being written instead of avartk. ® Meaning the Caspian, as in Chap. XXI, 17. 4 It will be seen, from what follows, that this was the fravashi, or guardian spirit, of his future grandson, Kai-Khfisréi. Every being and object belonging to AQharmazd’s creation is supposed to have its spiritual representative, created before the universe and perpetually existing (see Bd. 1, 8; Mkh. XLIX, 23). 5 Av, Nairyésangha, an angel who is supposed to be the usual messenger of Ailharmazd to mankind (see Byt. III, 25, 26, 59, 60). K has only ‘ besides him aad behind him flew Nérydésang.’ CHAPTER XXII, 8-XXIII, I. 223 . thorough destroyer of the high-priest of Tar4n'; because owing to this man wz// be born him whose name is Styavakhsh*, azd owing to Siyavakhsh I shall be born, who am the Khfsrét who wz// entice the most heroic® ove of Taran—who is mostly the destruction of champions and troops—to the numerous heroes of the religion, so that I may accomplish the destruction of his champions and troops, when‘ I would occasion a distant flight of the sovereign of Tran.’ 12. Through these words the guardian spirit of Khdsrét delighted Néryésang, the promoter of the world; and, on these words, ¢he latter was releasing him and that KAt-Us who thereby became discreet. 13. Perfect is the excellence of righteousness. Cuapter XXIII. Stdkar Nask. 1. The twenty-second fargard, Airyaman 4, is about the meeting of Kai-Khfsrét® and V4é, the | long-continuing lord? next to the renovation of the * See Bk. VIII, Chap. XIII, 15. ® See Bk. VIII, Chap. XIIf, 14. ® A single particular hero appears to be meant, although this is Not quite certain. * Assuming that mfin, ‘who,’ stands for amat, as in Chap. XIII, 2. ® The appellation of Yas. LIV which begins with the words 4 airyema ishyd; it is here written aitrémané (B) and afremané (K) in Pahlavi. * See Bk. VIII, Chap. XIII, 14. 7 Pahl. vaé-f dérang-khfidai=Av. vaya dareghézvadhata who is mentioned as a good spirit in Ny. I, 1. There are, how- 224 DINKARD, BOOK IX.
3LIV which begins with the words 4 airyema ishyd; it is here written aitrémané (B) and afremané (K) in Pahlavi. * See Bk. VIII, Chap. XIII, 14. 7 Pahl. vaé-f dérang-khfidai=Av. vaya dareghézvadhata who is mentioned as a good spirit in Ny. I, 1. There are, how- 224 DINKARD, BOOK IX. universe; and Kai-Khdsrdt’s asking V&é, the longcontinuing lord, about his smiting so many of the ancients who have been the highest of mankind in splendour and glory. 2. The reply of V4é, the long-continuing lord, about his smiting them; and, upon that answer, Kat-Khisrét’s taking V4é, the long-continuing lord, and transforming 42m into the shape of a camel, mounting 42m, and going, with the Iranian levies (hangamandtk4n), to the place where the immortal Haoist, som of Geurva!, lies in strength 2, and his letting him lie; also 47s going beyond (kadmon) him to the place where Tfs%, the banisher of strife, lay in strength, and his letting him also lie; and his going beyond him to the place where Kat-4 pivéh ¢ lies, and his letting him also lie. ever, two V4és (see Dd. XXX, 4; Mkh. II, 115), the good V4é who assists the departed soul, and the bad V4é who opposes it ; the former is closely connected with the angel Ram in Yt. XV, 0, 58, and the latter with Ast6-vidhétu, the demon of death, in Vend. V, 8, 9; Bd. XXVIII, 35. They appear to be personifications of the upper and lower air, respectively; the former being considered pure through its connection with the sacred beings, and the latter impure through contamination by the demons. Possibly the legend about V4é in our text may have been suggested by the words vayQi-bereduby6 and vaydi in Yas. LIII, 6, 7; in which case, this fargard must be considered, to some extent, as a continuation of the preceding one. According to Dd. XXXVI, 3 Kai-Khfsrét was made to pass away by V4é. 1 Compare Av. Yfista G4urvayana of Yt. XIII, 118. But Yéista Fry4na, of Yt. XIII, 120, is one of the immortals mentioned in Byt. II, 1; Dd. XC, 3. 2 Reading hang, which can also mean ‘a cave;’ but we can likewise read hfg, ‘ spiritual life.’ 8 Av. Tusa of Yt. V, 53, 58; he is one of the immortals mentioned in Bd. XXIX, 6; Dd. XXXVI, 3. ‘ Av. Kavi Aipivanghu of Yt. XIII, 132, XIX, 71. He was son of Kat-Kavad, brother of K4i-Us, and great-grandfather of Vistasp’s grandfather (see Bd. XXXI, 25, 28, 31, 34). CHAPTER XXIII, 2-7. 225 3. His proceeding beyond them, and meeting on the road with that beneficial victor Sésh4ns'}, and being asked by that beneficial victor thus: ‘What man art thou who sittest aloft on Vaé, the longcontinuing lord, so that thou makest V4é fly, the long-continuing lord transformed into the shape of a camel?’ 4. The speaking of Kai-Khisréi, in reply to Sédshans, thus; ‘I am Kat-Khisrdi.’ 5. The extolling of Kat-Khdsréi, dy Séshans, as regards his having extirpated the idol-temples on the shore of Lake Aééast?, and his smiting the wizard Frastydv °.
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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