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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1of the » Reading darth, but it may be g4rfh for karth, ‘ producing.’ ? The Karaps were apparently idolatrous priests, especially those before the conversion of Vistésp by Zaratfist; one being called ‘a wizard’ in Chap. III, 5, 42-44, another ‘ unsanctified’ in LV, 24, C2 20 DINKARD, BOOK VII. district, they did not become satisfied; so the father ordered the girl to go to PadiragtarAspé !, the father of a family in the country (mat4) of the Spitdmas, in the district (rddast4k) of Al4k; and the girl obeyed the command of #er father. 10. That disturbance which the demons caused, with evil intention, for the expatriation of that girl, the sacred beings assiduously made the reason for the coming of the girl for marriage to Pérdshdspé, the father of Zaratist, through #er father sending the girl to the dwelling of PadiragtarAspé, the father of Pérashaspé. 11, One marvel® is this which is declared, that when that girl, in going to that family, stood on the loftiest place in the country of the Spitamas, and z¢ is surveyed by her, a great wonder is manifested to the girl, 7ws¢ as revelation mentions: ‘It is their ® a third is ‘deadly’ in IV, 67, and a demon himself is a Karap in IV, 61, and has Karaps under his control in II, 45. The following Karaps are named in the time of Zaratfist :—Dfrasréb6 mentioned in Chap. II], 4-41; Bradrdk-résh in III, 20-34, who is called a Tfranian in I[I, 28; Vaédvéist in IV, 21-24; and Zak in IV, 67. Some others are named by other writers. The Kavfgs, Kats, or Kigs are mentioned with the Karaps in Chaps. II, 9; III, 50; IV, 2, 6, 14, 64, 67; VIII, 26, 40, as equally objectionable, but their avocation as officials is not defined. Both classes seem to have held official rank, but whether their titles were tribal or official is uncertain. The Avesta calls them Karapan and Kavi; the latter word being also the royal title of the Kayén dynasty, of which Vistasp was a member. Compare Zs. XV, 1-4; XXIII, 8. So also in §§ 13, 70. In Bd. XXXII, 1, 2, the two old MSS. of the Iranian Bundahis have Padtarésp thrice and Pfrtarfsp once; K 20 has Spitarsp and Paitiresp; K 20b has Padirtarasp6 and Paitirisp6; and M6 has Padirtarasp and Paitiresp. Zs. XIII, 6, has PurtarAsp6. * One of the marvellous manifestations mentioned in § 1. * Probably we should read: ‘It is the voice of those sacred beings’ who are mentioned in § 10, As the word yasd4n, ‘ sacred beings,’ is exactly simi'ar, in Pahlavi, to shan (in val@sh4n, ‘their’ CHAPTER II, IO—-15. 21
2* One of the marvellous manifestations mentioned in § 1. * Probably we should read: ‘It is the voice of those sacred beings’ who are mentioned in § 10, As the word yasd4n, ‘ sacred beings,’ is exactly simi'ar, in Pahlavi, to shan (in val@sh4n, ‘their’ CHAPTER II, IO—-15. 21 voice is carried away to her from them; “do thou proceed to that village which is theirs; it is very depressed in height and very wide in breadth, in which he who is living and the cattle mostly walk together ; besides, for thy assistance that village is divinely fashioned and compassionate.”’ 12. Thereupon that damsel stopped, and also fully observed that cher recital seems fo de for the conveyance of this statement, that my action should be such as was ordered me 4y my father also. 13. Then that damsel thoroughly washed Her hands, and proceeded from them to that village which was Padtragtardspé’s, and the glory came to Pérfsh4spé, the son of Paatragtarasp6. 14. One marvel is this which is declared, that the creator Athaymazd passed on the guardian spirit (fravahar) of Zaratdst, to the parents of Zaratist, through (le-Zadén) Hém}, by a marvel produced by cultivation. 15. Again, too, revelation says that, when the separation (burin6d) of the third millennium occurred, at the end of the 3,000 years of spiritual existence without a destroyer, (after the creatures were in spiritual existence, avd before the arrival of the fiend); then the archangels framed Zaratist together, azd they seated the guardian spirit within, having a mouth, having a tongue, and the proclaimer of the celestial mansions. or ‘ those’), a copyist would be liable to the blunder of leaving out the final word in writing valdshan yasdan. Or the original writer himself may not have quoted enough of the text he was’ xeading, to make his meaning clear. 1 A sacred and mythical tree, described in Bd. XVIII, 1-3, and often personified as a sacred being. It is now represented, in Parsi ceremonies, by twigs of a particular plant brought from Persia. 22 DINKARD, BOOK VII. 16. Then the three millenniums of Zaratdst ! were the number manifest to them through observation by the eye, avd it seemed that he became just like an archangel through bodily contact with (hamkerpth)? the archangels. 17. And when the separation of the third millennium occurred, after the framing of Zaratist together, and before the conveying of Zaratdst down to the worldly staée, at the end of the 3,000 years of worldly existence with a destroyer, then AQhavmazd argued with Vohimand and Ashavahist6* thus: ‘Is his mother beheld by you, so that we may produce Zarat(st ?’ 18. And Ashavahist6 spoke zz reply thus: ‘Thou art aware even of that, O propitious ove / about the Zaratist we shall produce, and thou and we have produced, thou knowest, O Athaymazd! and to us who are the other archangels do thou announce the place, because its appearance thou knowest, ¢hou propitious spirit Adhaymazd !’
3and to us who are the other archangels do thou announce the place, because its appearance thou knowest, ¢hou propitious spirit Adhaymazd !’ 19. Then Adharmazd argued with Vohimané and the reminding by Avdavahist6é‘, Shatraver, Spendaymad, Khirdad, and Amirdad®, saying: ‘ Meaning the period of Zaratfist’s existence merely as a guardian spirit, the first period of the destroyer (§ 17) who then remained powerless in confusion (see Bd. I, 22). ? Or ‘sheltering with’ (ham-karf&th). ’ The personifications of the Avesta phrases for ‘ good thought’ and ‘perfect rectitude,’ who are two of the seven that hold a _ Superior position among sacred beings, somewhat similar to that . of archangels. When a Parsi speaks of Aflharmazd as the first of the Ameshaspends, or archangels, he does not put him on an equality with the rest, any more than we put a commander-in-chief on an . equality with his troops when we call him a good soldier. * Another pronunciation of Ashavahisté. * These last four archangels are personifications of the Avesta CHAPTER TI, 16-24. 23 ‘The conveying of Zaratdst down does not seem ¢o be for me, because, having a mouth and having a tongue, 4e will de a proclaimer to the world of embodied beings. 20. If we convey Zaratist down on to the world of embodied beings, having a mouth and having a tongue, as a proclaimer of the celestial mansion, this is evident: they zwz// say, concerning the origin of him who is my righteous man, ¢haé we frame him together with the water, with the land, with the plants, avd with the animals'. 21. Therefore we wz// carry off there, to the village of Périshasp6, him whom they wz// call Zaratdst of good lineage of both natures, both of Néryésang ? who is of the archangels, and of Yim who is of mankind.’ 22. Then the archangels framed together a stem of Hém the height of a man, excellent in colour, and juicy where fresh ; also to carry off the guardian spirit of Zaratdst to that stem of theirs, the archangels made it go forth thither from that endless light, and gave it up there also to the instinctive intellect (€Asné vir). 23. Likewise their carrying off was manifest around, and a wall was openly displayed round them, but a restless one; the Hém was constantly provided with a mouth, where it was suitable, avd sap constantly oozed from the Hém where it was moist. 24. And when thirty? years of the 3,000 years of phrases for ‘desirable dominion, bountiful devotion, completeness or health, and immortality.’ 1 That is, as an inferior and irresponsible being. 2 Here spelt Nérésang; see Chaps. I, 29; II, 70; and Zs, XIII, 6, for this angel’s influence on the royal race. 5 The MS. has 330 years, but the time intended is evidently that shortly before the birth of ZaratQst, and this third 3,000 years: 24 DINKARD, BOOK VII.
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.
1of the » Reading darth, but it may be g4rfh for karth, ‘ producing.’ ? The Karaps were apparently idolatrous priests, especially those before the conversion of Vistésp by Zaratfist; one being called ‘a wizard’ in Chap. III, 5, 42-44, another ‘ unsanctified’ in LV, 24, C2 20 DINKARD, BOOK VII. district, they did not become satisfied; so the father ordered the girl to go to PadiragtarAspé !, the father of a family in the country (mat4) of the Spitdmas, in the district (rddast4k) of Al4k; and the girl obeyed the command of #er father. 10. That disturbance which the demons caused, with evil intention, for the expatriation of that girl, the sacred beings assiduously made the reason for the coming of the girl for marriage to Pérdshdspé, the father of Zaratist, through #er father sending the girl to the dwelling of PadiragtarAspé, the father of Pérashaspé. 11, One marvel® is this which is declared, that when that girl, in going to that family, stood on the loftiest place in the country of the Spitamas, and z¢ is surveyed by her, a great wonder is manifested to the girl, 7ws¢ as revelation mentions: ‘It is their ® a third is ‘deadly’ in IV, 67, and a demon himself is a Karap in IV, 61, and has Karaps under his control in II, 45. The following Karaps are named in the time of Zaratfist :—Dfrasréb6 mentioned in Chap. II], 4-41; Bradrdk-résh in III, 20-34, who is called a Tfranian in I[I, 28; Vaédvéist in IV, 21-24; and Zak in IV, 67. Some others are named by other writers. The Kavfgs, Kats, or Kigs are mentioned with the Karaps in Chaps. II, 9; III, 50; IV, 2, 6, 14, 64, 67; VIII, 26, 40, as equally objectionable, but their avocation as officials is not defined. Both classes seem to have held official rank, but whether their titles were tribal or official is uncertain. The Avesta calls them Karapan and Kavi; the latter word being also the royal title of the Kayén dynasty, of which Vistasp was a member. Compare Zs. XV, 1-4; XXIII, 8. So also in §§ 13, 70. In Bd. XXXII, 1, 2, the two old MSS. of the Iranian Bundahis have Padtarésp thrice and Pfrtarfsp once; K 20 has Spitarsp and Paitiresp; K 20b has Padirtarasp6 and Paitirisp6; and M6 has Padirtarasp and Paitiresp. Zs. XIII, 6, has PurtarAsp6. * One of the marvellous manifestations mentioned in § 1. * Probably we should read: ‘It is the voice of those sacred beings’ who are mentioned in § 10, As the word yasd4n, ‘ sacred beings,’ is exactly simi'ar, in Pahlavi, to shan (in val@sh4n, ‘their’ CHAPTER II, IO—-15. 21
2* One of the marvellous manifestations mentioned in § 1. * Probably we should read: ‘It is the voice of those sacred beings’ who are mentioned in § 10, As the word yasd4n, ‘ sacred beings,’ is exactly simi'ar, in Pahlavi, to shan (in val@sh4n, ‘their’ CHAPTER II, IO—-15. 21 voice is carried away to her from them; “do thou proceed to that village which is theirs; it is very depressed in height and very wide in breadth, in which he who is living and the cattle mostly walk together ; besides, for thy assistance that village is divinely fashioned and compassionate.”’ 12. Thereupon that damsel stopped, and also fully observed that cher recital seems fo de for the conveyance of this statement, that my action should be such as was ordered me 4y my father also. 13. Then that damsel thoroughly washed Her hands, and proceeded from them to that village which was Padtragtardspé’s, and the glory came to Pérfsh4spé, the son of Paatragtarasp6. 14. One marvel is this which is declared, that the creator Athaymazd passed on the guardian spirit (fravahar) of Zaratdst, to the parents of Zaratist, through (le-Zadén) Hém}, by a marvel produced by cultivation. 15. Again, too, revelation says that, when the separation (burin6d) of the third millennium occurred, at the end of the 3,000 years of spiritual existence without a destroyer, (after the creatures were in spiritual existence, avd before the arrival of the fiend); then the archangels framed Zaratist together, azd they seated the guardian spirit within, having a mouth, having a tongue, and the proclaimer of the celestial mansions. or ‘ those’), a copyist would be liable to the blunder of leaving out the final word in writing valdshan yasdan. Or the original writer himself may not have quoted enough of the text he was’ xeading, to make his meaning clear. 1 A sacred and mythical tree, described in Bd. XVIII, 1-3, and often personified as a sacred being. It is now represented, in Parsi ceremonies, by twigs of a particular plant brought from Persia. 22 DINKARD, BOOK VII. 16. Then the three millenniums of Zaratdst ! were the number manifest to them through observation by the eye, avd it seemed that he became just like an archangel through bodily contact with (hamkerpth)? the archangels. 17. And when the separation of the third millennium occurred, after the framing of Zaratist together, and before the conveying of Zaratdst down to the worldly staée, at the end of the 3,000 years of worldly existence with a destroyer, then AQhavmazd argued with Vohimand and Ashavahist6* thus: ‘Is his mother beheld by you, so that we may produce Zarat(st ?’ 18. And Ashavahist6 spoke zz reply thus: ‘Thou art aware even of that, O propitious ove / about the Zaratist we shall produce, and thou and we have produced, thou knowest, O Athaymazd! and to us who are the other archangels do thou announce the place, because its appearance thou knowest, ¢hou propitious spirit Adhaymazd !’
3and to us who are the other archangels do thou announce the place, because its appearance thou knowest, ¢hou propitious spirit Adhaymazd !’ 19. Then Adharmazd argued with Vohimané and the reminding by Avdavahist6é‘, Shatraver, Spendaymad, Khirdad, and Amirdad®, saying: ‘ Meaning the period of Zaratfist’s existence merely as a guardian spirit, the first period of the destroyer (§ 17) who then remained powerless in confusion (see Bd. I, 22). ? Or ‘sheltering with’ (ham-karf&th). ’ The personifications of the Avesta phrases for ‘ good thought’ and ‘perfect rectitude,’ who are two of the seven that hold a _ Superior position among sacred beings, somewhat similar to that . of archangels. When a Parsi speaks of Aflharmazd as the first of the Ameshaspends, or archangels, he does not put him on an equality with the rest, any more than we put a commander-in-chief on an . equality with his troops when we call him a good soldier. * Another pronunciation of Ashavahisté. * These last four archangels are personifications of the Avesta CHAPTER TI, 16-24. 23 ‘The conveying of Zaratdst down does not seem ¢o be for me, because, having a mouth and having a tongue, 4e will de a proclaimer to the world of embodied beings. 20. If we convey Zaratist down on to the world of embodied beings, having a mouth and having a tongue, as a proclaimer of the celestial mansion, this is evident: they zwz// say, concerning the origin of him who is my righteous man, ¢haé we frame him together with the water, with the land, with the plants, avd with the animals'. 21. Therefore we wz// carry off there, to the village of Périshasp6, him whom they wz// call Zaratdst of good lineage of both natures, both of Néryésang ? who is of the archangels, and of Yim who is of mankind.’ 22. Then the archangels framed together a stem of Hém the height of a man, excellent in colour, and juicy where fresh ; also to carry off the guardian spirit of Zaratdst to that stem of theirs, the archangels made it go forth thither from that endless light, and gave it up there also to the instinctive intellect (€Asné vir). 23. Likewise their carrying off was manifest around, and a wall was openly displayed round them, but a restless one; the Hém was constantly provided with a mouth, where it was suitable, avd sap constantly oozed from the Hém where it was moist. 24. And when thirty? years of the 3,000 years of phrases for ‘desirable dominion, bountiful devotion, completeness or health, and immortality.’ 1 That is, as an inferior and irresponsible being. 2 Here spelt Nérésang; see Chaps. I, 29; II, 70; and Zs, XIII, 6, for this angel’s influence on the royal race. 5 The MS. has 330 years, but the time intended is evidently that shortly before the birth of ZaratQst, and this third 3,000 years: 24 DINKARD, BOOK VII.
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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