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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 °. 6. The glorifying of the Mazda-worshipping religion 6y Kat-Khasrét ; the coming of the powerful being Keresdsp‘, club in hand, advancing towards them at the dwelling of that wizard Ges®; the standing up of Tis, the banisher of strife, and his calling to Keres4sp for reliance upon the Gatha lore and for union with them; and the praising of righteousness ° 6y Keresdsp, and his throwing away the arm-breaker. . 7. As to these, too, it says that so those men come together for producing the renovation of the universe who are mentioned in this fargard, and also in other places, avd are all experienced and eminent 1 See Bk. VIII, Chap. XIV, 14. * Apparently the present Lake Urumiyah (see Bd. XVII, 7, XXII, 2; Mkh. I, 95). 5 See Bk. VIII, Chap. XIII, 11. “ See Chap. XV. ° Written U, but the reading is uncertain; possibly the name may be connected with ‘the Veské progeny’ in Chap. XV, 2. * Reciting the Ashem-voh formula, as a token of adhesion to the religion. (37] Q 226 DINKARD, BOOK IX. doers, and all powerful ad brave; and they shall produce the renovation through a desire for an existence undecaying, immortal, hungerless, and thirstless for ever and everlasting. 8. It is perfect excellence ¢hat zs righteousness. CHAPTER XXIV. 1. Of the VarstmAnsar'! there are twenty-three © fargards, and the first is the Aéthrapaitis*, on the asking of Zaratdst, by Matdék-mdh 8, about the nature of the birth of Zaratdst, and his coming to the religion. 2. And the reply of Zaratdst about the combative coming together of the life-causing and death-causing spirits at his birth‘. 3. This, too, that when the fellow-villagers ° of her who bore 42m saw his head® 1 The second of the Nasks and third of the Gathic division (see Bk. VIII, Chap. I, 9, 12). It is a second commentary on the GAthas, devoting a fargard to each ha of the G&thas and to each GAthic formula, as in the SQdkar Nask, but beginning with an extra fargard about the birth and calling of Zaratfist. Its chief object appears to be the quotation of texts, both from the Gathas and from sources no longer known. ? Here written asrapait6s (B) and asrap4itis (K) in Pahlavi, which, no doubt, stand for Av. aéthrapaitis, Pers. hérbad, ‘a Zoroastrian priest.’ This name may either refer to the general subject of the fargard, or have been the first word of its Avesta text ; as it seems not intended to quote any section of the Yasna, although the guardian spirits of the priests are reverenced in Yas. XXVI, 7, 8, before commencing the recitation of the Gathas. * Av. Maidhyé-maungha; he was first cousin of Zarat@st, and also his first disciple (see Bd. XXXII, 2, 3; Zs. XI, 10n). * B has ‘at the birth of his life.’ ° B has ham-visagih, K ham-disagth.
2XXVI, 7, 8, before commencing the recitation of the Gathas. * Av. Maidhyé-maungha; he was first cousin of Zarat@st, and also his first disciple (see Bd. XXXII, 2, 3; Zs. XI, 10n). * B has ‘at the birth of his life.’ ° B has ham-visagih, K ham-disagth. * Assuming that vag4n6 stands for vagdaind, which word occurs in § 4, according to K. a CHAPTER XXIII, 8-xxrv, 6. 227 they considered z¢ the shoulder of! Arekdviksiar ’, and his chest and back ¢hose of Aharisvang*, and when ¢hey saw his full* bosom ¢hey considered it that of the spirit of liberality®; and by zs side was the Kayan glory * to rub (mastan6) 4zs bosom. 4. The speaking of Zaratdst spiritually, on the grievous bringing forth of 42s head’, thus: ‘As a spiritual lord is my desire, do thou who art the Zéti speak forth to me®;’ and the reply from Athazmazd thus: ‘ So shouldst thou be the priestly master as regards whatever righteousness I speak forth with righteous intelligence; thou art of very much value, thou art very righteous, thou a7¢ most intelligent, and thou wz2/¢ state the religion of the Mazdaworshippers to creatures of every kind.’ 5. Through that saying an arrow reaches spiritually unto the demons, just as from a mighty chief warrior of Kai- Vistasp *, like him in a mountain dwelling (garadné m4n) who as shot an arrow for an attack (patkopisn6) opposing those in coats of mail. 6. The evil spirit grumbled (dandid6) to the demons thus : ‘Evil 4as it become for you who are demons, but 1 B omits ‘ the shoulder of’ 2 Av. Aredvisfra of Yt. V, a title of Anahita, the female angel of the waters. 3 See Bk. VIII, Chap. IX, 3. * Pahl. afrikspar=Av. uruthware. 5 Av. Rata, who is associated with the archangel Spefta- Armaiti in Yt. II, 3, 8; Sir. 1, II, 5, and with Ashi Vanguhi in Yt. XXIV, 8. ® Av. kavaém Avarené (see Chap. XXII, 7). 7 B has ‘whenever As birth occurred.’ 8 This, with the first clause of the response, is the Pahlavi version of the concluding formula of Yas. XXVI, 11, without the extra Pahlavi glosses. ® See Bk. VIII, Chaps. XI, 1-4, XIII, 15. Q2 228 DINKARD, BOOK IX. you are unobservant.’ 7. Even so Zaratist proclaimed life free from the control of the demons, when this same sayzng was uttered by him, thus: ‘As a spiritual lord is my desire ;’ and, a¢ the falling of the demons upon Zaratdst for Azs destruction, an incarnation (tanQ) of z¢s spiritual existence stood opposed to them, in that weapon proceeding from Zaratist, to keep them back. 8. And he spoke again thus: ‘ The religion of the benefiters progresses there in him who, through good actions, 4as joyfulness owing to his righteousness’;’ and, through that saying, an arrow reaches spiritually unto the demons, equal to ten of that which was first spoken, and, a¢ the falling of the demons upon Zaratist for zs destruction, it stood spiritually opposed to them, and that weapon proceeding from Zaratist kept ¢hem back.
39. The third utterance of Zaratdst, on the bringing forth of 4zs arms, was thus: ‘ That which the first existence produced is to be so practised, with attention, through actions to be concealed é6y him who is a priestly authority (ra@6)?;’ and through that saying an arrow reaches spiritually unto the demons, equal to one hundred of that which was first spoken, and, at the falling of a demon upon Zaratiast for Azs death, ats spirit, as a sacred being, kept the demon away from Zaratflst. 10. And, when the whole body of Zaratist was brought forth, trouble (4si pS) fell among the demons, and the demons rushed back to hell in haste; light 1 This is the Pahlavi version of Yas. XXXIV, 13 b, without the glosses. 2 This is the Pahlavi version of Yas. XX XIII, 1a, b, without the’ glosses and incomplete. CHAPTER XXIV, 7-15. 229 increased among the creatures, and every creature of the beneficent sacred being is pleased and talked of virtuous conduct. 113. And Athaymazd took away Zaratist with joyfulness to provide security for 42m, and Arekdviksdr, Ahartsvang, and the primitive and Kayd4n glory zz the body of Zaratist spoke to Zaratist of zés production dy Athaymazd thus: ‘ Thou shouldst think of him who is wise.’ 12. Thereupon Zaratist spoke spiritually, zz reply, thus: ‘I ama Mazda-worshipper, I profess the Mazda-worship of Zaratist!; and this means that I am an apostle of Athavmazd, and am sent éy Afhaymazd’ 13. And Adharmazd spoke to Zaratist thus: ‘4s to the sacred beings of the worldly exzstence, do thou beg companionship from them ; 4z¢ as zo the demons, do thou long for (d6sh)* separation from every one of them ; practise good thoughts, good words, and good deeds, and abstain from evil thoughts, evil words, and evil deeds.’ 14. Also about vigilantly reverencing the sacred beings, and the reward thereof; not strengthening the vile, nor weakening *® the good ; expounding for the disturber of religion (déné-padrésh), and producing liberality for the accepters of religion; and not turning away from the religion on account of fondness for body and life. 15. The accepting of such advice spiritually dy Zaratist, and his glorifying Afthaymazd, for crea- 1 This is the Pahlavi version of part of Yas. XII, 7, 8 (XIII, 25 Sp.) without the glosses. 2 B has ‘hope for’ (nyésh). * Assuming that niz6rinfdand (K) stands for nizarinidand ; B has z6rfntdané, which is synonymous with the previous nir(Qkinfdané, ‘strengthening.’ 230 DINKARD, BOOK IX. tiveness, sovereignty, and all goodness, and the primary archangels azd other good creations, each separately, for their own special glory’. 16. And, afterwards, the grumbling of the evil spirit maliciously, at that vexation, thus: ‘I have produced, for the annoyance? of azy upholder of that religion of thine, 99,999 wizards, 99,999 wolf-worshippers °, and 99,999 apostates.’
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.
1The 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 °. 6. The glorifying of the Mazda-worshipping religion 6y Kat-Khasrét ; the coming of the powerful being Keresdsp‘, club in hand, advancing towards them at the dwelling of that wizard Ges®; the standing up of Tis, the banisher of strife, and his calling to Keres4sp for reliance upon the Gatha lore and for union with them; and the praising of righteousness ° 6y Keresdsp, and his throwing away the arm-breaker. . 7. As to these, too, it says that so those men come together for producing the renovation of the universe who are mentioned in this fargard, and also in other places, avd are all experienced and eminent 1 See Bk. VIII, Chap. XIV, 14. * Apparently the present Lake Urumiyah (see Bd. XVII, 7, XXII, 2; Mkh. I, 95). 5 See Bk. VIII, Chap. XIII, 11. “ See Chap. XV. ° Written U, but the reading is uncertain; possibly the name may be connected with ‘the Veské progeny’ in Chap. XV, 2. * Reciting the Ashem-voh formula, as a token of adhesion to the religion. (37] Q 226 DINKARD, BOOK IX. doers, and all powerful ad brave; and they shall produce the renovation through a desire for an existence undecaying, immortal, hungerless, and thirstless for ever and everlasting. 8. It is perfect excellence ¢hat zs righteousness. CHAPTER XXIV. 1. Of the VarstmAnsar'! there are twenty-three © fargards, and the first is the Aéthrapaitis*, on the asking of Zaratdst, by Matdék-mdh 8, about the nature of the birth of Zaratdst, and his coming to the religion. 2. And the reply of Zaratdst about the combative coming together of the life-causing and death-causing spirits at his birth‘. 3. This, too, that when the fellow-villagers ° of her who bore 42m saw his head® 1 The second of the Nasks and third of the Gathic division (see Bk. VIII, Chap. I, 9, 12). It is a second commentary on the GAthas, devoting a fargard to each ha of the G&thas and to each GAthic formula, as in the SQdkar Nask, but beginning with an extra fargard about the birth and calling of Zaratfist. Its chief object appears to be the quotation of texts, both from the Gathas and from sources no longer known. ? Here written asrapait6s (B) and asrap4itis (K) in Pahlavi, which, no doubt, stand for Av. aéthrapaitis, Pers. hérbad, ‘a Zoroastrian priest.’ This name may either refer to the general subject of the fargard, or have been the first word of its Avesta text ; as it seems not intended to quote any section of the Yasna, although the guardian spirits of the priests are reverenced in Yas. XXVI, 7, 8, before commencing the recitation of the Gathas. * Av. Maidhyé-maungha; he was first cousin of Zarat@st, and also his first disciple (see Bd. XXXII, 2, 3; Zs. XI, 10n). * B has ‘at the birth of his life.’ ° B has ham-visagih, K ham-disagth.
2XXVI, 7, 8, before commencing the recitation of the Gathas. * Av. Maidhyé-maungha; he was first cousin of Zarat@st, and also his first disciple (see Bd. XXXII, 2, 3; Zs. XI, 10n). * B has ‘at the birth of his life.’ ° B has ham-visagih, K ham-disagth. * Assuming that vag4n6 stands for vagdaind, which word occurs in § 4, according to K. a CHAPTER XXIII, 8-xxrv, 6. 227 they considered z¢ the shoulder of! Arekdviksiar ’, and his chest and back ¢hose of Aharisvang*, and when ¢hey saw his full* bosom ¢hey considered it that of the spirit of liberality®; and by zs side was the Kayan glory * to rub (mastan6) 4zs bosom. 4. The speaking of Zaratdst spiritually, on the grievous bringing forth of 42s head’, thus: ‘As a spiritual lord is my desire, do thou who art the Zéti speak forth to me®;’ and the reply from Athazmazd thus: ‘ So shouldst thou be the priestly master as regards whatever righteousness I speak forth with righteous intelligence; thou art of very much value, thou art very righteous, thou a7¢ most intelligent, and thou wz2/¢ state the religion of the Mazdaworshippers to creatures of every kind.’ 5. Through that saying an arrow reaches spiritually unto the demons, just as from a mighty chief warrior of Kai- Vistasp *, like him in a mountain dwelling (garadné m4n) who as shot an arrow for an attack (patkopisn6) opposing those in coats of mail. 6. The evil spirit grumbled (dandid6) to the demons thus : ‘Evil 4as it become for you who are demons, but 1 B omits ‘ the shoulder of’ 2 Av. Aredvisfra of Yt. V, a title of Anahita, the female angel of the waters. 3 See Bk. VIII, Chap. IX, 3. * Pahl. afrikspar=Av. uruthware. 5 Av. Rata, who is associated with the archangel Spefta- Armaiti in Yt. II, 3, 8; Sir. 1, II, 5, and with Ashi Vanguhi in Yt. XXIV, 8. ® Av. kavaém Avarené (see Chap. XXII, 7). 7 B has ‘whenever As birth occurred.’ 8 This, with the first clause of the response, is the Pahlavi version of the concluding formula of Yas. XXVI, 11, without the extra Pahlavi glosses. ® See Bk. VIII, Chaps. XI, 1-4, XIII, 15. Q2 228 DINKARD, BOOK IX. you are unobservant.’ 7. Even so Zaratist proclaimed life free from the control of the demons, when this same sayzng was uttered by him, thus: ‘As a spiritual lord is my desire ;’ and, a¢ the falling of the demons upon Zaratdst for Azs destruction, an incarnation (tanQ) of z¢s spiritual existence stood opposed to them, in that weapon proceeding from Zaratist, to keep them back. 8. And he spoke again thus: ‘ The religion of the benefiters progresses there in him who, through good actions, 4as joyfulness owing to his righteousness’;’ and, through that saying, an arrow reaches spiritually unto the demons, equal to ten of that which was first spoken, and, a¢ the falling of the demons upon Zaratist for zs destruction, it stood spiritually opposed to them, and that weapon proceeding from Zaratist kept ¢hem back.
39. The third utterance of Zaratdst, on the bringing forth of 4zs arms, was thus: ‘ That which the first existence produced is to be so practised, with attention, through actions to be concealed é6y him who is a priestly authority (ra@6)?;’ and through that saying an arrow reaches spiritually unto the demons, equal to one hundred of that which was first spoken, and, at the falling of a demon upon Zaratiast for Azs death, ats spirit, as a sacred being, kept the demon away from Zaratflst. 10. And, when the whole body of Zaratist was brought forth, trouble (4si pS) fell among the demons, and the demons rushed back to hell in haste; light 1 This is the Pahlavi version of Yas. XXXIV, 13 b, without the glosses. 2 This is the Pahlavi version of Yas. XX XIII, 1a, b, without the’ glosses and incomplete. CHAPTER XXIV, 7-15. 229 increased among the creatures, and every creature of the beneficent sacred being is pleased and talked of virtuous conduct. 113. And Athaymazd took away Zaratist with joyfulness to provide security for 42m, and Arekdviksdr, Ahartsvang, and the primitive and Kayd4n glory zz the body of Zaratist spoke to Zaratist of zés production dy Athaymazd thus: ‘ Thou shouldst think of him who is wise.’ 12. Thereupon Zaratist spoke spiritually, zz reply, thus: ‘I ama Mazda-worshipper, I profess the Mazda-worship of Zaratist!; and this means that I am an apostle of Athavmazd, and am sent éy Afhaymazd’ 13. And Adharmazd spoke to Zaratist thus: ‘4s to the sacred beings of the worldly exzstence, do thou beg companionship from them ; 4z¢ as zo the demons, do thou long for (d6sh)* separation from every one of them ; practise good thoughts, good words, and good deeds, and abstain from evil thoughts, evil words, and evil deeds.’ 14. Also about vigilantly reverencing the sacred beings, and the reward thereof; not strengthening the vile, nor weakening *® the good ; expounding for the disturber of religion (déné-padrésh), and producing liberality for the accepters of religion; and not turning away from the religion on account of fondness for body and life. 15. The accepting of such advice spiritually dy Zaratist, and his glorifying Afthaymazd, for crea- 1 This is the Pahlavi version of part of Yas. XII, 7, 8 (XIII, 25 Sp.) without the glosses. 2 B has ‘hope for’ (nyésh). * Assuming that niz6rinfdand (K) stands for nizarinidand ; B has z6rfntdané, which is synonymous with the previous nir(Qkinfdané, ‘strengthening.’ 230 DINKARD, BOOK IX. tiveness, sovereignty, and all goodness, and the primary archangels azd other good creations, each separately, for their own special glory’. 16. And, afterwards, the grumbling of the evil spirit maliciously, at that vexation, thus: ‘I have produced, for the annoyance? of azy upholder of that religion of thine, 99,999 wizards, 99,999 wolf-worshippers °, and 99,999 apostates.’
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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