Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
131. At another time it came to Afizébé, son of Tamasp *, a descendant of Mandséihar the monarch of Iran; and, through that destiny and glory combined, the new-born came to mature activity and the proportions of a man during childhood, through agriculture; he disclosed 4zs lamenting mother to the countries of Iran, he marched on to the destruction of foreigners, to drive out and make them outcast from the land of Iran; he also defeated the village-terrifier of the country of Iran, the wizard who frightened his father azd_ fellow-immortals, Frangrasiy4k of Tar®; and he developed and ferti- 1 See note 5 on preceding page. ? Here spelt Néresang and Manfisir. The former is the usual spiritual messenger of Aftharmazd; and for the lineage of the latter see Bd. XXXI, 9-14. It appears that the glorious destiny was preserved by the angel Néryésang for some generations, and he conveyed it to the grandfather of Manfissihar (see Chap. II, 70). ’ The three sons of FrédQn, among whom he divided his dominions, with the usual result of triumvirates. * See Bd. XXXI, 23; XXXIV, 6. 5 See Yt. XIX, 56-64, 77, 82, 93, and Bd. XXXI, 14, 15, 18, 21, 22, 35; XXXIV, 6; where the Av. form Frangrasyan is further 12 DINKARD, BOOK VII. lised the country of Iran, and increased the many streams and cultivated lands in the country of Iran. 32. At another time it came to Kerésdspé the S4m4n!, owing to the share of warriorship which is the second avocation of the religion, through allotment from the glory of Yim; and, through it, the serpent Srébévar which was swallowing horses and swallowing men, the golden-heeled demon Gandarep6, and much other production of adversity dy the demon and the fiend—the murderess of the creatures—were destroyed by him. 33. At another time it came to Kat-Kobdd®, the progenitor of the Kay4ns; through it he arranged the realm of Iran, he united the sovereignty with himself in the Kay4n race, avd he thereby occasioned much splendour ad actions of advantage ¢o the creatures. 34. And it came to Patakhsrébé *, sox of Atryéfshv4°, sow of Téz, who was king of the Arabs, through the mindfulness of the archangel Ashavahist6, and his enquiry about it from its own tribe *— for the demon of greediness (426), with one similarly corrupted into Frastyav, as it is also hereafter in Chap. II, 68; Zs. XII, 3. ’ A famous hero whose exploits, like those of Hercules, have given birth to many legends; see S. B. E., vol. xviii, pp. 369-382. > Compare § 25. 5 See Yt. XIX, 71; Bd. XXXI, 24, 25, 28; XXXIV, 7. * Or Patasrébé, spelt Patsr6b6 in Pahl. Vd. XX, 4 (Sp.).
2II, 68; Zs. XII, 3. ’ A famous hero whose exploits, like those of Hercules, have given birth to many legends; see S. B. E., vol. xviii, pp. 369-382. > Compare § 25. 5 See Yt. XIX, 71; Bd. XXXI, 24, 25, 28; XXXIV, 7. * Or Patasrébé, spelt Patsr6b6 in Pahl. Vd. XX, 4 (Sp.). * Or Afryéfshnig; evidently the same as Virafsang in Bd. XXXI, 6, which is spelt Avirafshanég and Airafshanig in two MSS. of the Iranian Bundahis. Hence we may conclude that Pétakhsr6b6 was a brother of Zéinigav, and a great-uncle of Dahak ; but how his daughters could have been married to the three sons of Frédin, as stated in the Kitradad Nask (see Dk. VIII, xiii, 9), is a chronological difficulty that throws doubt upon this identification. * The people of the primitive faith, who are supposed to have a . L. CHAPTER I, 337: “13 destined, had rushed for the destruction of him who was very gentle to that tribe'—as he had a full inclination for the ascendancy of the portion whose guidance to the lofty priestly master was owing to the archangel Ashavahistd, just as the fish image ? of that o¢her portion was for falling into the river ; and ¢¢ zs declared ¢hat he came to the ceremonial of Zaratdst. 35. At another time it came to Kat-Arsh and hts brothers*, the descendants of Kobéd; through it they have been all-experienced and powerful, heedful and performing wonders ; and the eldest brother of them, Kai-Us, seized upon the sovereignty of the seven regions, and became very illustrious and full of glory. 36. AZ the same time it came to Adshnar‘* who became fully sagacious (par-zir), owing to the glory of Yim, when he was in 4zs mother’s womb, and many wonders weve taught by him to 4zs mother, through speaking from the mother’s womb; also at his birth he vanquished the maleficent spirit by uttering answers ¢o the questions of the deadly Frééih the demon-worshipper. 37. He also attained to the chancellorship (farma@4rith) of Kai-Us, and became administrator (rayinid4r) in his realm of the seven regions; the frontier speech (vimandgébisnth) was also explained and taught by him, already practised most of the duties upheld by Zarathustra before his appearance as a reformer. Indicating that the Arab subjects of the king had revolted, because he favoured those of the primitive faith who, no doubt, gained further favour by putting down the rebellion. * Or it may be ‘ fish priest,’ as karapé, ‘a heathen priest,’ and kerpd, ‘shape, image,’ are written alike in Pahlavi letters. ® See Yt. XIX, 71; Bd. XXXI, 25. * See Yt. XIII, 131; Dd. XLVIII, 33. 14 DINKARD, BOOK VII. and much other learning of advantage /o mankind who are unaffected by the utterance of replies of a foreigner; he a/so advised the Iranian country with the best-instructed counsel.
3® See Yt. XIX, 71; Bd. XXXI, 25. * See Yt. XIII, 131; Dd. XLVIII, 33. 14 DINKARD, BOOK VII. and much other learning of advantage /o mankind who are unaffected by the utterance of replies of a foreigner; he a/so advised the Iranian country with the best-instructed counsel. 38. And z¢s coming to Kat-Siy4vakhsh! the illustrious, through the wondrous-formed Kangdez beng held by him for the retention of protection for the much splendour azd suitable glory of the religion, from which the restoration of time, the re-arrangement of the realm of Iran, azd the reunion of power and triumph with the religion of Adharmazd are manifest. 39. It came to Kat-Khdsrét2, son of StyAvakhsh, and through it he smote and vanquished Frangrastya4k § of Tar, the wizard, and his fellow-miscreation Kérsévazd ¢ of those of Vakgir®, and many other very evil devastators of the world; he also joined in the destruction of that idol-temple which was on the shore of Lake Kéé£ast®, and demolished that fiendishness which was awful. 40. On account of the desirableness of means for the renovation of the universe, he ts also on a throne (nam#&£8), which is assuredly selected by that destiny, at a secret place where ¢here is an immortal preserver for his body until the renovation, through the will of the creator. 41. And it came from him, after Zaratdst of the Spitamas came to the conference of the creator 1 See Yt. XIX, 71, 77; Bd. XXXI, 25; Byt. Ill, 25, 26. 3 See Yt. XIX, 74, 77, 93; Bd. XXXIJ, 25. * See § 31. * Brother of Frangrasty4k, see Yt. XIX, 77; Bd. XXXI, 15. ® Reading Vakgirag4né, probably the inhabitants of the Bakyir mountain, mentioned in Bd. XII, 2, 20 as a stronghold of Frasiyaév (= Frangrasty4k). * See Bd. XVII, 7; Mkh. II, 95. CHAPTER I, 38-43. 15 Athaymazd, and accepted from the omniscient creator Afhaymazd unmixed freedom from pollution, the comprehensive and also recited acquaintance with the knowledge axd work of priesthood, warriorship, husbandry, and artisanship, avd the separate portions of the Mazda-worshipping revelation (déné) brought to king Kat-Vistésp by command of the creator, illuminated by the great splendour in that supreme sovereign of the sacred beings, avd propagated dy the learned of the region, in the regions _ which ave seven, through the good eloquence which is owing to the succession of creatures until the renovation of the universe. 42. And through its production by those who w2d/ de his sons, Atshédar, A tshédar-mé4h, and Séshans', the renovation in the existence of the creatures of Adhaymazd is immortal; and a more remindful statement of its splendour, glory, amd marvellousness is a statement ¢haé is written and found below ?.
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.
131. At another time it came to Afizébé, son of Tamasp *, a descendant of Mandséihar the monarch of Iran; and, through that destiny and glory combined, the new-born came to mature activity and the proportions of a man during childhood, through agriculture; he disclosed 4zs lamenting mother to the countries of Iran, he marched on to the destruction of foreigners, to drive out and make them outcast from the land of Iran; he also defeated the village-terrifier of the country of Iran, the wizard who frightened his father azd_ fellow-immortals, Frangrasiy4k of Tar®; and he developed and ferti- 1 See note 5 on preceding page. ? Here spelt Néresang and Manfisir. The former is the usual spiritual messenger of Aftharmazd; and for the lineage of the latter see Bd. XXXI, 9-14. It appears that the glorious destiny was preserved by the angel Néryésang for some generations, and he conveyed it to the grandfather of Manfissihar (see Chap. II, 70). ’ The three sons of FrédQn, among whom he divided his dominions, with the usual result of triumvirates. * See Bd. XXXI, 23; XXXIV, 6. 5 See Yt. XIX, 56-64, 77, 82, 93, and Bd. XXXI, 14, 15, 18, 21, 22, 35; XXXIV, 6; where the Av. form Frangrasyan is further 12 DINKARD, BOOK VII. lised the country of Iran, and increased the many streams and cultivated lands in the country of Iran. 32. At another time it came to Kerésdspé the S4m4n!, owing to the share of warriorship which is the second avocation of the religion, through allotment from the glory of Yim; and, through it, the serpent Srébévar which was swallowing horses and swallowing men, the golden-heeled demon Gandarep6, and much other production of adversity dy the demon and the fiend—the murderess of the creatures—were destroyed by him. 33. At another time it came to Kat-Kobdd®, the progenitor of the Kay4ns; through it he arranged the realm of Iran, he united the sovereignty with himself in the Kay4n race, avd he thereby occasioned much splendour ad actions of advantage ¢o the creatures. 34. And it came to Patakhsrébé *, sox of Atryéfshv4°, sow of Téz, who was king of the Arabs, through the mindfulness of the archangel Ashavahist6, and his enquiry about it from its own tribe *— for the demon of greediness (426), with one similarly corrupted into Frastyav, as it is also hereafter in Chap. II, 68; Zs. XII, 3. ’ A famous hero whose exploits, like those of Hercules, have given birth to many legends; see S. B. E., vol. xviii, pp. 369-382. > Compare § 25. 5 See Yt. XIX, 71; Bd. XXXI, 24, 25, 28; XXXIV, 7. * Or Patasrébé, spelt Patsr6b6 in Pahl. Vd. XX, 4 (Sp.).
2II, 68; Zs. XII, 3. ’ A famous hero whose exploits, like those of Hercules, have given birth to many legends; see S. B. E., vol. xviii, pp. 369-382. > Compare § 25. 5 See Yt. XIX, 71; Bd. XXXI, 24, 25, 28; XXXIV, 7. * Or Patasrébé, spelt Patsr6b6 in Pahl. Vd. XX, 4 (Sp.). * Or Afryéfshnig; evidently the same as Virafsang in Bd. XXXI, 6, which is spelt Avirafshanég and Airafshanig in two MSS. of the Iranian Bundahis. Hence we may conclude that Pétakhsr6b6 was a brother of Zéinigav, and a great-uncle of Dahak ; but how his daughters could have been married to the three sons of Frédin, as stated in the Kitradad Nask (see Dk. VIII, xiii, 9), is a chronological difficulty that throws doubt upon this identification. * The people of the primitive faith, who are supposed to have a . L. CHAPTER I, 337: “13 destined, had rushed for the destruction of him who was very gentle to that tribe'—as he had a full inclination for the ascendancy of the portion whose guidance to the lofty priestly master was owing to the archangel Ashavahistd, just as the fish image ? of that o¢her portion was for falling into the river ; and ¢¢ zs declared ¢hat he came to the ceremonial of Zaratdst. 35. At another time it came to Kat-Arsh and hts brothers*, the descendants of Kobéd; through it they have been all-experienced and powerful, heedful and performing wonders ; and the eldest brother of them, Kai-Us, seized upon the sovereignty of the seven regions, and became very illustrious and full of glory. 36. AZ the same time it came to Adshnar‘* who became fully sagacious (par-zir), owing to the glory of Yim, when he was in 4zs mother’s womb, and many wonders weve taught by him to 4zs mother, through speaking from the mother’s womb; also at his birth he vanquished the maleficent spirit by uttering answers ¢o the questions of the deadly Frééih the demon-worshipper. 37. He also attained to the chancellorship (farma@4rith) of Kai-Us, and became administrator (rayinid4r) in his realm of the seven regions; the frontier speech (vimandgébisnth) was also explained and taught by him, already practised most of the duties upheld by Zarathustra before his appearance as a reformer. Indicating that the Arab subjects of the king had revolted, because he favoured those of the primitive faith who, no doubt, gained further favour by putting down the rebellion. * Or it may be ‘ fish priest,’ as karapé, ‘a heathen priest,’ and kerpd, ‘shape, image,’ are written alike in Pahlavi letters. ® See Yt. XIX, 71; Bd. XXXI, 25. * See Yt. XIII, 131; Dd. XLVIII, 33. 14 DINKARD, BOOK VII. and much other learning of advantage /o mankind who are unaffected by the utterance of replies of a foreigner; he a/so advised the Iranian country with the best-instructed counsel.
3® See Yt. XIX, 71; Bd. XXXI, 25. * See Yt. XIII, 131; Dd. XLVIII, 33. 14 DINKARD, BOOK VII. and much other learning of advantage /o mankind who are unaffected by the utterance of replies of a foreigner; he a/so advised the Iranian country with the best-instructed counsel. 38. And z¢s coming to Kat-Siy4vakhsh! the illustrious, through the wondrous-formed Kangdez beng held by him for the retention of protection for the much splendour azd suitable glory of the religion, from which the restoration of time, the re-arrangement of the realm of Iran, azd the reunion of power and triumph with the religion of Adharmazd are manifest. 39. It came to Kat-Khdsrét2, son of StyAvakhsh, and through it he smote and vanquished Frangrastya4k § of Tar, the wizard, and his fellow-miscreation Kérsévazd ¢ of those of Vakgir®, and many other very evil devastators of the world; he also joined in the destruction of that idol-temple which was on the shore of Lake Kéé£ast®, and demolished that fiendishness which was awful. 40. On account of the desirableness of means for the renovation of the universe, he ts also on a throne (nam#&£8), which is assuredly selected by that destiny, at a secret place where ¢here is an immortal preserver for his body until the renovation, through the will of the creator. 41. And it came from him, after Zaratdst of the Spitamas came to the conference of the creator 1 See Yt. XIX, 71, 77; Bd. XXXI, 25; Byt. Ill, 25, 26. 3 See Yt. XIX, 74, 77, 93; Bd. XXXIJ, 25. * See § 31. * Brother of Frangrasty4k, see Yt. XIX, 77; Bd. XXXI, 15. ® Reading Vakgirag4né, probably the inhabitants of the Bakyir mountain, mentioned in Bd. XII, 2, 20 as a stronghold of Frasiyaév (= Frangrasty4k). * See Bd. XVII, 7; Mkh. II, 95. CHAPTER I, 38-43. 15 Athaymazd, and accepted from the omniscient creator Afhaymazd unmixed freedom from pollution, the comprehensive and also recited acquaintance with the knowledge axd work of priesthood, warriorship, husbandry, and artisanship, avd the separate portions of the Mazda-worshipping revelation (déné) brought to king Kat-Vistésp by command of the creator, illuminated by the great splendour in that supreme sovereign of the sacred beings, avd propagated dy the learned of the region, in the regions _ which ave seven, through the good eloquence which is owing to the succession of creatures until the renovation of the universe. 42. And through its production by those who w2d/ de his sons, Atshédar, A tshédar-mé4h, and Séshans', the renovation in the existence of the creatures of Adhaymazd is immortal; and a more remindful statement of its splendour, glory, amd marvellousness is a statement ¢haé is written and found below ?.
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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