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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1§§ 9 and 1o have been previously translated in S. B.E., vol. xviii, pp. 411, 412. ® Literally ‘man and woman’ who grew up as plants from the earth fertilized by Gayémard, the prototype of the human race; see Bd. XV, 1-5. CHAPTER I, 9-14. 7 12. This, too, is declared by the good religion, that Adhaymazd spoke to Hadish!, one of the sacred beings thoroughly worthy through righteousness, thus: ‘O Hadish, who art thoroughly worthy through righteousness! thou shouldst proceed to Masyé and Masy4ét, thou shouldst procure thy ? corn and bread from Masyé and Masy4ét, and shouldst bless theirs thus: “This corn comes up owing to you, and, as it came unto you from Atharymazd and the archangels, may the corn extend from you unto your descendants without disturbance from the demons ;” axd two Ahunavairs * are to be recited for the staying away of the demon and fiend.” 13. And Hadish, the thoroughly worthy through righteousness, went to Masyé and Masydaét, and he procured his corn and bread from Masyé and Masy4di, and z¢ was given by them; he also blessed them thus: ‘ May this corn come up from you, as from the archangels! as it came unto you from Atharmazd and the archangels, may it extend from you unto your descendants, without disturbance from the demons ;’ and two Ahunavairs were recited by him, for the staying away of the demon and fiend. 14. And, owing to the explanation of the sacred beings, Masyé and Masyéét attained also to the manufacture of clothing, the tending of sheep, housebuilding, and primitive carpentry, the agriculture and husbandry of the ancients, and the memory of their original state; and ¢hese proceeded from them through ¢her lineage, presenting an example and ' Mentioned in Visp. i, 9: ii, 11: ix, 5, and recognized as a spirit in Pahl. Visp. i, 31 (Sp.). The spirit who assists the husbandman, see Etudes iran. ii, 201. ® The MS. has ‘his,’ as in § 13, by mistake. 5 Two of the sacred Yatha-ahf-vairy6 formulas. 8 DINKARD, BOOK VII. spreading zz the world, to artificers among the plenitude of artificers. 15. And after that, the destiny to be carried on came to SAmak !, who was their son, and the descent of their collateral descendants was on to each region and each quarter of theworld, o that extent which the creator chose for that region and quarter; ad thereby there was a completion of the progress and spreading of mankind into the various regions amd quarters.
216. At another time it came to Vaégered and Héshang? of the early law (pés-d4d@), for providing in the world the law of husbandry, or cultivation of the world, and of sovereignty ov protection of -the world. 17. And through their companionship . and united -force, given by religion, the sovereignty and cultivation of the world were prepared through progress and a succession of provisions of Atharmazd@’s creatures, as well as the religion appointed by Adhaymazd. 18. And through that glory of destiny (gad@) two-thirds of the demons of Mazané * and the seven evil-instructed ones of Aéshm were destroyed by Héshang. 19. After that it came to TAkhmérup‘ the wellarmed, and through that glory the demon and evil mankind, the wizard and witch, weve smitten by him; idolatry was also cast out by him, and he propagated in zs time the reverence and service of the creator ; the evil spirit, converted into the shape of a horse, was also carrying him for thirty winters. 1 See Bd. XV, 24-26. ® Grandsons of Samak, see Bd. XV, 28, and Sachau’s Albir@nt’s Chronology of Ancient Nations, pp. 206, 212. 5 The idolators of Mazandaran. See Yt. XIX, 26. * Called ‘seven powers’ in Bd. XXVIII, 15. 5 See Bd. XXXI, 2, and Yt. XIX, 28, 29. CHAPTER I, 15-24. 9 20. And it came, at another time, for the conference with Athaymazd, to Yim" the splendid, the son of Vivang,ha; and owing to his accepting the four classes of the religion, whzch are priesthood, warriorship, husbandry, and artisanship, ¢dere are the four classes which are priesthood. warriorship, husbandry, and artisanship, and thereby the world was improved, extended, and developed; he also rendered even the creatures, in a measure, immortal, undecaying, hungerless, thirstless, plentiful, and fully-settled. 21. And in the good religion? z¢ is declared, by the word of the creator Atharymazd to Yim, thus: ‘Then do thou widen my world! (that is, make up z/s measure more), then do thou extend my world! (that is, make z¢ up larger), and then thou shouldst accept from me the protection, nourishment, and chieftainship of the world; and do thou effect such watchfulness over z¢, ¢ha¢ no one shall be able to occasion the wounding or injury of another.’ 22. And ¢his was accepted and done by Yim, as Atharmazd commanded him ; and through the same glory he widened the earth three-thirds larger than that whch it was theretofore. 23. And, in that realm of his, the cattle and men of the realm were made immortal by him, and the other creations, water, vegetation, and the various foods, imperishable. 24. And this, too, is declared by the good religion, that the world was made by him like the supreme heaven in pleasantness ; also the enclosure made by Yim, constructed by him according to all the commands of the creator *, about guarding the creatures from perishing through the winter of 1 See Bd. XXXI, 3-5, and Yt. XIX, 31-33. 3 In Vd. II, 4. ® As detailed in Vd. II, 22-31, 40, 41. 10 DINKARD, BOOK VII.
3XXXI, 3-5, and Yt. XIX, 31-33. 3 In Vd. II, 4. ® As detailed in Vd. II, 22-31, 40, 41. 10 DINKARD, BOOK VII. Mahrkis, and likewise many other wonders are reported by the good religion. 25. And it came, at another time, by command of the creator, to Frédin the Asptg4n? when he was in the pregnant womb, owing to the share of husbandry zm the avocations of the religion, through allotment from the glory of Yim, and through its triumphant splendour. 26. And Frédan, through that triumphant splendour, became a responder 4o Dahak? from the pregnant womb, and that degraded fiend was averted and paralysed by him; Aavzag come to nine years of age, he proceeded about his destruction, and through that victory Dahaék was smitten by him %, the creatures were saved and relieved thereby, those of Mazandar and Mada were smitten, their ravage and mischief weve removed from the region of Khvaniras, and the region of Khvantras was preserved for his three sons. 27. And owing to his husbandry, which is the third avocation of the religion, pestilence and disease were disturbed 4y the medical treatment even of pestilence itself, and he exhibited to mankind also many other wonders produced and useful occupation for the world. 28. And, in the life-czme of Frédin, the same destiny came to Afri#+, son of Frédin, owing to introduction 4y the creator, and was diffused in him, and he practised humility ; the life* which is perfect is brought through a prayer from Azs father Fréddn, 1 See Bd. XXXI, 7, 8, and Yt. XIII, 131; XIX, 36. 3 The Arab usurper, or usurping dynasty, that conquered Yim in his old age; see Bd. XXXI, 5, 6. 5 See Yt. XIX, 37. * See Bd. XXXI, 9, 10. 5 Probably ‘destiny ;’ the initial letter of vakhsh, ‘destiny,’ has been omitted, and this blunder converts the word into khay4, ‘life.’ CHAPTER I, 25-31. It and that life' came to him from the creator through the blessing of Frédan. 29. And it came, through 4zs mother, to a descendant of Frédin and descendant of Atrté ; it proceeded with the angel Néryésang to M4ndséthar *, and its entire progress was in the lineage of Airié. 30. And it came to MAnts&ihar, the monarch of Ir4n, and through it many wonder-wrought actions weve performed by him; he smote Salm and Tag in revenge for Airié%, he was a responder Zo the superfluities of foreign countries, he arranged the realm of Iran, improved and fertilised the land of Iran, and made the country of Iran victorious over foreigners.
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.
1§§ 9 and 1o have been previously translated in S. B.E., vol. xviii, pp. 411, 412. ® Literally ‘man and woman’ who grew up as plants from the earth fertilized by Gayémard, the prototype of the human race; see Bd. XV, 1-5. CHAPTER I, 9-14. 7 12. This, too, is declared by the good religion, that Adhaymazd spoke to Hadish!, one of the sacred beings thoroughly worthy through righteousness, thus: ‘O Hadish, who art thoroughly worthy through righteousness! thou shouldst proceed to Masyé and Masy4ét, thou shouldst procure thy ? corn and bread from Masyé and Masy4ét, and shouldst bless theirs thus: “This corn comes up owing to you, and, as it came unto you from Atharymazd and the archangels, may the corn extend from you unto your descendants without disturbance from the demons ;” axd two Ahunavairs * are to be recited for the staying away of the demon and fiend.” 13. And Hadish, the thoroughly worthy through righteousness, went to Masyé and Masydaét, and he procured his corn and bread from Masyé and Masy4di, and z¢ was given by them; he also blessed them thus: ‘ May this corn come up from you, as from the archangels! as it came unto you from Atharmazd and the archangels, may it extend from you unto your descendants, without disturbance from the demons ;’ and two Ahunavairs were recited by him, for the staying away of the demon and fiend. 14. And, owing to the explanation of the sacred beings, Masyé and Masyéét attained also to the manufacture of clothing, the tending of sheep, housebuilding, and primitive carpentry, the agriculture and husbandry of the ancients, and the memory of their original state; and ¢hese proceeded from them through ¢her lineage, presenting an example and ' Mentioned in Visp. i, 9: ii, 11: ix, 5, and recognized as a spirit in Pahl. Visp. i, 31 (Sp.). The spirit who assists the husbandman, see Etudes iran. ii, 201. ® The MS. has ‘his,’ as in § 13, by mistake. 5 Two of the sacred Yatha-ahf-vairy6 formulas. 8 DINKARD, BOOK VII. spreading zz the world, to artificers among the plenitude of artificers. 15. And after that, the destiny to be carried on came to SAmak !, who was their son, and the descent of their collateral descendants was on to each region and each quarter of theworld, o that extent which the creator chose for that region and quarter; ad thereby there was a completion of the progress and spreading of mankind into the various regions amd quarters.
216. At another time it came to Vaégered and Héshang? of the early law (pés-d4d@), for providing in the world the law of husbandry, or cultivation of the world, and of sovereignty ov protection of -the world. 17. And through their companionship . and united -force, given by religion, the sovereignty and cultivation of the world were prepared through progress and a succession of provisions of Atharmazd@’s creatures, as well as the religion appointed by Adhaymazd. 18. And through that glory of destiny (gad@) two-thirds of the demons of Mazané * and the seven evil-instructed ones of Aéshm were destroyed by Héshang. 19. After that it came to TAkhmérup‘ the wellarmed, and through that glory the demon and evil mankind, the wizard and witch, weve smitten by him; idolatry was also cast out by him, and he propagated in zs time the reverence and service of the creator ; the evil spirit, converted into the shape of a horse, was also carrying him for thirty winters. 1 See Bd. XV, 24-26. ® Grandsons of Samak, see Bd. XV, 28, and Sachau’s Albir@nt’s Chronology of Ancient Nations, pp. 206, 212. 5 The idolators of Mazandaran. See Yt. XIX, 26. * Called ‘seven powers’ in Bd. XXVIII, 15. 5 See Bd. XXXI, 2, and Yt. XIX, 28, 29. CHAPTER I, 15-24. 9 20. And it came, at another time, for the conference with Athaymazd, to Yim" the splendid, the son of Vivang,ha; and owing to his accepting the four classes of the religion, whzch are priesthood, warriorship, husbandry, and artisanship, ¢dere are the four classes which are priesthood. warriorship, husbandry, and artisanship, and thereby the world was improved, extended, and developed; he also rendered even the creatures, in a measure, immortal, undecaying, hungerless, thirstless, plentiful, and fully-settled. 21. And in the good religion? z¢ is declared, by the word of the creator Atharymazd to Yim, thus: ‘Then do thou widen my world! (that is, make up z/s measure more), then do thou extend my world! (that is, make z¢ up larger), and then thou shouldst accept from me the protection, nourishment, and chieftainship of the world; and do thou effect such watchfulness over z¢, ¢ha¢ no one shall be able to occasion the wounding or injury of another.’ 22. And ¢his was accepted and done by Yim, as Atharmazd commanded him ; and through the same glory he widened the earth three-thirds larger than that whch it was theretofore. 23. And, in that realm of his, the cattle and men of the realm were made immortal by him, and the other creations, water, vegetation, and the various foods, imperishable. 24. And this, too, is declared by the good religion, that the world was made by him like the supreme heaven in pleasantness ; also the enclosure made by Yim, constructed by him according to all the commands of the creator *, about guarding the creatures from perishing through the winter of 1 See Bd. XXXI, 3-5, and Yt. XIX, 31-33. 3 In Vd. II, 4. ® As detailed in Vd. II, 22-31, 40, 41. 10 DINKARD, BOOK VII.
3XXXI, 3-5, and Yt. XIX, 31-33. 3 In Vd. II, 4. ® As detailed in Vd. II, 22-31, 40, 41. 10 DINKARD, BOOK VII. Mahrkis, and likewise many other wonders are reported by the good religion. 25. And it came, at another time, by command of the creator, to Frédin the Asptg4n? when he was in the pregnant womb, owing to the share of husbandry zm the avocations of the religion, through allotment from the glory of Yim, and through its triumphant splendour. 26. And Frédan, through that triumphant splendour, became a responder 4o Dahak? from the pregnant womb, and that degraded fiend was averted and paralysed by him; Aavzag come to nine years of age, he proceeded about his destruction, and through that victory Dahaék was smitten by him %, the creatures were saved and relieved thereby, those of Mazandar and Mada were smitten, their ravage and mischief weve removed from the region of Khvaniras, and the region of Khvantras was preserved for his three sons. 27. And owing to his husbandry, which is the third avocation of the religion, pestilence and disease were disturbed 4y the medical treatment even of pestilence itself, and he exhibited to mankind also many other wonders produced and useful occupation for the world. 28. And, in the life-czme of Frédin, the same destiny came to Afri#+, son of Frédin, owing to introduction 4y the creator, and was diffused in him, and he practised humility ; the life* which is perfect is brought through a prayer from Azs father Fréddn, 1 See Bd. XXXI, 7, 8, and Yt. XIII, 131; XIX, 36. 3 The Arab usurper, or usurping dynasty, that conquered Yim in his old age; see Bd. XXXI, 5, 6. 5 See Yt. XIX, 37. * See Bd. XXXI, 9, 10. 5 Probably ‘destiny ;’ the initial letter of vakhsh, ‘destiny,’ has been omitted, and this blunder converts the word into khay4, ‘life.’ CHAPTER I, 25-31. It and that life' came to him from the creator through the blessing of Frédan. 29. And it came, through 4zs mother, to a descendant of Frédin and descendant of Atrté ; it proceeded with the angel Néryésang to M4ndséthar *, and its entire progress was in the lineage of Airié. 30. And it came to MAnts&ihar, the monarch of Ir4n, and through it many wonder-wrought actions weve performed by him; he smote Salm and Tag in revenge for Airié%, he was a responder Zo the superfluities of foreign countries, he arranged the realm of Iran, improved and fertilised the land of Iran, and made the country of Iran victorious over foreigners.
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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