Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1/¢ zs declared that, afterwards, Pérdishaspé asked again for that Hém from Dakdadb, and he pounded it, and with that cows’ milk*, into which the nature of the body of Zaratist had come, he here mingled the guardian spirit of Zaratdst, and the nature of the body came at once into union with it. 47. One marvel is this which zs declared, that Pérdshasp6 and Dikd4db drank up that Hém and milk, when they were mingled together and announced to Adhavmazd ; and here occurred a combination of the glory, guardian spirit, and bodily nature of Zaratist into a manchz/d. 48. And a great wonder is manifested to both of them, through that which revelation mentions thus: Thereupon, both have embraced the first ¢me‘* with desire 1 The whirlwind demon; see Bd. XXVIII, 24. Compare Chap. IV, 61. 2 The usual effects of a hurricane. ® The mingling of milk with pounded Hém still constitutes part of the Parsi ceremonial; see Haug’s Essays, 3rd ed., p. 405. * Pahl. ‘ko/A 2 1414 fratm vapdidd havénd.’ CHAPTER II, 44-53. 29 for a son, and the demons shouted out unto them, in the villainous speech of sinfulness, thus: ‘Why shouldst thou act like this, vile? Pérdshaspé ?’ whereupon they started up like people who are ashamed. 49. A second ¢zme they have embraced, and the demons shouted out unto them, in villainous speech ; whereupon they started up like people who are ashamed. 50. A third “me they have embraced thus, with desire for a son; and the demons shouted out unto them, in villainous speech ; whereupon they started up like people who ave ashamed. 51. And they spoke with one another about 2z#, and continued at this duty, and accomplished it?, sayzng: ‘We will not so stop without accomplishing something, not even though both Rak and Nédar shoudd arrive here together ®.’ 52. Then that manchz/d who was the righteous Zaratdst became complete, and here delow there came together the nature of the body, the guardian spirit, and the glory of Zaratdst in the womb of As mother. 53- One marvel is this which is declared, that, after the combination of Zaratdst in the womb of Ais mother, the demons strove anew wonderfully 1 Reading an4g, but it may be intended for hané=aé, ‘O.’ ? Pahl. ‘afshan madam hfr sefté, aéghshand pavan akésh frdz vabidaiinté.’ 5 Evidently an old proverb, implying a fixed determination whatever catastrophe may happen, even if one’s ancestors of the eleventh or twelfth generation shall appear. Nédar (Av. Naotara) was a son of King M&nfssihar (Bd. XXXI, 13, 23), and Rak was a nephew of Nédar (Bd. XXXI, 31), doubtless the same as Ragan (Bd. XXXII, 1; XXXIII, 3) which seems to be a PAzand misreading of Atrikd, or Erikd, see Zs. XVI, 11-13, and compare the genealogies in Chap. II, 70 and Zs. XIII, 6. The proverb is used again in Chap. III, 19, and the names are mentioned in TI, 39. 30 DINKARD, BOOK VII.
2XXXII, 1; XXXIII, 3) which seems to be a PAzand misreading of Atrikd, or Erikd, see Zs. XVI, 11-13, and compare the genealogies in Chap. II, 70 and Zs. XIII, 6. The proverb is used again in Chap. III, 19, and the names are mentioned in TI, 39. 30 DINKARD, BOOK VII. to cause the death of Zaratdst in 42s mother’s womb, and she who bore him was rendered sickly by them through the sharpest of sharp and afflictive pain, until she wished to ask the wizard physicians for a desirable remedy. 54. And here is manifested a great wonder, just as revelation says: ‘It is then a voice of theirs is carried away there to her from the higher region, from Aftharmazd and from the archangels, thus: “ Thou damsel who goest! do not proceed thither, because anything of theirs is destruction through wizard medical treatment; for healthfulness wash ¢hy hands thoroughly, amd those hands shall take firewood, and upon it thou shalt offer meat for the sake of the infant, thou shalt offer up cows’ butter Zo the fire for his sake; thou shalt likewise heat z¢ at the fire for his sake, and shalt quaff (paimés) zz off at the proper time for his sake, and thou w/t become well.”’ 55. Then at once that damsel washed er hands thoroughly, and she did just as she had heard, and became well?. 56. One marvel is this which is manifested to the multitude when three days remained to his coming? forth, in the manner of the sun, at the approach of z¢s uprising, when its first advancing twilight is diffused, 42s body is then announced as revelation says: ‘It is then when in those last three nights during which Zaratdst was in the womb, where he still subsisted three days till afterwards born, that the village of PérdshAspé became all luminous. 57. Then spoke the horse-owners and cattle-owners of the Spitamas, in running away, thus: “It is requisite to be forgiven®; the village of Pérdshdspé, on which 1 Compare Zs. XIV, 2-5. * Literally ‘ going.’ * Apparently an appeal for mercy. CHAPTER II, 54-62. 31 that fire! is in every crevice, is disturbed by confusion?” 58. Then, on running together again, they said: “It is not fully forgiven for the village of PérdishAspé ; fire is on it in every crevice and it is disturbed by confusion; unto him is born, at his house, a brilliant manchz/d.”’ 59. This, too, is one of the wonders, when the report of the marvellousness of the birth of that manchild and of his great glory, is due to statements of Yim and also others, brilliant in carrying on the destiny which had entered them from the sacred beings. 60. Wherein Yim spoke to the demons thus: ‘Here de/ow the pure and righteous Zaratdst will be born, who wzé/ produce for you who are demons that absence of intercession which is prepared for you (that is, he w2// produce for you a thoroughly-harassed actual inactivity, an absence of intercession so that you are not able to pray on your own account, avd no one prays for you).’
361. /¢ zs declared that the report about the birth of Zaratist, and concerning his prophesying, is explained (avazandt-hastd) only by the illustrious, such as Yim and Fréddn and many learned people ; but the sacred beings are also heard through the tongues of the animals scattered in the world, in order that even that witness shall arise as regards his prophesying. 62. Yus¢ like that which is declared, that in the reign of Kat-Us ¢here was an Ox, and a splendour had come to his body from the sacred beings; and whenever a dispute as to the frontier arose between Iran and Taran, that ox was brought, and the boundary between Ir4n and Taran ? Assuming that nfram stands for nird, a variant of nara, ? Or ‘ terrified with fear.’ 32 DINKARD, BOOK VII. was truly shown by him. 63. And because, when an Iranian had to seck a decision as to a Tdrdnian in a dispute amd lies occurred, the Tiranians were constantly convicted through the showing of the boundary dy the ox, and happened to be defeated by the Irdnians—azd, besides that, their envy also arose as to Kat-Us, even of 42s ownership—therefore, on account of 42s possession of that wonder, the Tirdnians proceeded about the smiting and destruction of that ox, and through their sorcery and witchcraft the mind of Kat-Us was disturbed about that ox, and he went to a warrior, whose name was Srité 1, and ordered him to kill that ox; so that man came to smite the ox. 64. And here is manifested a wonder of importance by that ox, such as revelation mentions thus: ‘To him spoke the ox, in grave words, thus: “ Thou shouldst not murder me, O Srit6! thou seventh ? of those of this race; you will atone for this malice when Zaratist, the most desirous of righteousness among the existences, arrives and proclaims thy bad action in revelation; and the distress in thy soul becomes such as is declared by that passage where z¢ says: ‘As death occurs to him, that of Vadak? and the like occurs.’”’ 65. /¢ is declared that that man, when this wonder was thus seen by him proceeding from the ox, did not kill 2, but went back to Kat-Us and told him what he fad seen. 66. Kat-Us then still, on account of the amazing deceitfulness of the demons and wizards, ordered the same man to smite that ox; 1 This legend is also told, with further details, in Zs. XII, 7-25. 2 Compare Zs. XII, 10. * The mother of Dah&k, who first committed adultery in an aggravated form (see Dd. LXXII, 5; LXXVIII, 2). CHAPTER II, 63-68. 33 and that man proceeded also again to the ox, and though z¢ was carrying o# still much of that talk, he did not lend an ear to z¢, dud killed 27.
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/¢ zs declared that, afterwards, Pérdishaspé asked again for that Hém from Dakdadb, and he pounded it, and with that cows’ milk*, into which the nature of the body of Zaratist had come, he here mingled the guardian spirit of Zaratdst, and the nature of the body came at once into union with it. 47. One marvel is this which zs declared, that Pérdshasp6 and Dikd4db drank up that Hém and milk, when they were mingled together and announced to Adhavmazd ; and here occurred a combination of the glory, guardian spirit, and bodily nature of Zaratist into a manchz/d. 48. And a great wonder is manifested to both of them, through that which revelation mentions thus: Thereupon, both have embraced the first ¢me‘* with desire 1 The whirlwind demon; see Bd. XXVIII, 24. Compare Chap. IV, 61. 2 The usual effects of a hurricane. ® The mingling of milk with pounded Hém still constitutes part of the Parsi ceremonial; see Haug’s Essays, 3rd ed., p. 405. * Pahl. ‘ko/A 2 1414 fratm vapdidd havénd.’ CHAPTER II, 44-53. 29 for a son, and the demons shouted out unto them, in the villainous speech of sinfulness, thus: ‘Why shouldst thou act like this, vile? Pérdshaspé ?’ whereupon they started up like people who are ashamed. 49. A second ¢zme they have embraced, and the demons shouted out unto them, in villainous speech ; whereupon they started up like people who are ashamed. 50. A third “me they have embraced thus, with desire for a son; and the demons shouted out unto them, in villainous speech ; whereupon they started up like people who ave ashamed. 51. And they spoke with one another about 2z#, and continued at this duty, and accomplished it?, sayzng: ‘We will not so stop without accomplishing something, not even though both Rak and Nédar shoudd arrive here together ®.’ 52. Then that manchz/d who was the righteous Zaratdst became complete, and here delow there came together the nature of the body, the guardian spirit, and the glory of Zaratdst in the womb of As mother. 53- One marvel is this which is declared, that, after the combination of Zaratdst in the womb of Ais mother, the demons strove anew wonderfully 1 Reading an4g, but it may be intended for hané=aé, ‘O.’ ? Pahl. ‘afshan madam hfr sefté, aéghshand pavan akésh frdz vabidaiinté.’ 5 Evidently an old proverb, implying a fixed determination whatever catastrophe may happen, even if one’s ancestors of the eleventh or twelfth generation shall appear. Nédar (Av. Naotara) was a son of King M&nfssihar (Bd. XXXI, 13, 23), and Rak was a nephew of Nédar (Bd. XXXI, 31), doubtless the same as Ragan (Bd. XXXII, 1; XXXIII, 3) which seems to be a PAzand misreading of Atrikd, or Erikd, see Zs. XVI, 11-13, and compare the genealogies in Chap. II, 70 and Zs. XIII, 6. The proverb is used again in Chap. III, 19, and the names are mentioned in TI, 39. 30 DINKARD, BOOK VII.
2XXXII, 1; XXXIII, 3) which seems to be a PAzand misreading of Atrikd, or Erikd, see Zs. XVI, 11-13, and compare the genealogies in Chap. II, 70 and Zs. XIII, 6. The proverb is used again in Chap. III, 19, and the names are mentioned in TI, 39. 30 DINKARD, BOOK VII. to cause the death of Zaratdst in 42s mother’s womb, and she who bore him was rendered sickly by them through the sharpest of sharp and afflictive pain, until she wished to ask the wizard physicians for a desirable remedy. 54. And here is manifested a great wonder, just as revelation says: ‘It is then a voice of theirs is carried away there to her from the higher region, from Aftharmazd and from the archangels, thus: “ Thou damsel who goest! do not proceed thither, because anything of theirs is destruction through wizard medical treatment; for healthfulness wash ¢hy hands thoroughly, amd those hands shall take firewood, and upon it thou shalt offer meat for the sake of the infant, thou shalt offer up cows’ butter Zo the fire for his sake; thou shalt likewise heat z¢ at the fire for his sake, and shalt quaff (paimés) zz off at the proper time for his sake, and thou w/t become well.”’ 55. Then at once that damsel washed er hands thoroughly, and she did just as she had heard, and became well?. 56. One marvel is this which is manifested to the multitude when three days remained to his coming? forth, in the manner of the sun, at the approach of z¢s uprising, when its first advancing twilight is diffused, 42s body is then announced as revelation says: ‘It is then when in those last three nights during which Zaratdst was in the womb, where he still subsisted three days till afterwards born, that the village of PérdshAspé became all luminous. 57. Then spoke the horse-owners and cattle-owners of the Spitamas, in running away, thus: “It is requisite to be forgiven®; the village of Pérdshdspé, on which 1 Compare Zs. XIV, 2-5. * Literally ‘ going.’ * Apparently an appeal for mercy. CHAPTER II, 54-62. 31 that fire! is in every crevice, is disturbed by confusion?” 58. Then, on running together again, they said: “It is not fully forgiven for the village of PérdishAspé ; fire is on it in every crevice and it is disturbed by confusion; unto him is born, at his house, a brilliant manchz/d.”’ 59. This, too, is one of the wonders, when the report of the marvellousness of the birth of that manchild and of his great glory, is due to statements of Yim and also others, brilliant in carrying on the destiny which had entered them from the sacred beings. 60. Wherein Yim spoke to the demons thus: ‘Here de/ow the pure and righteous Zaratdst will be born, who wzé/ produce for you who are demons that absence of intercession which is prepared for you (that is, he w2// produce for you a thoroughly-harassed actual inactivity, an absence of intercession so that you are not able to pray on your own account, avd no one prays for you).’
361. /¢ zs declared that the report about the birth of Zaratist, and concerning his prophesying, is explained (avazandt-hastd) only by the illustrious, such as Yim and Fréddn and many learned people ; but the sacred beings are also heard through the tongues of the animals scattered in the world, in order that even that witness shall arise as regards his prophesying. 62. Yus¢ like that which is declared, that in the reign of Kat-Us ¢here was an Ox, and a splendour had come to his body from the sacred beings; and whenever a dispute as to the frontier arose between Iran and Taran, that ox was brought, and the boundary between Ir4n and Taran ? Assuming that nfram stands for nird, a variant of nara, ? Or ‘ terrified with fear.’ 32 DINKARD, BOOK VII. was truly shown by him. 63. And because, when an Iranian had to seck a decision as to a Tdrdnian in a dispute amd lies occurred, the Tiranians were constantly convicted through the showing of the boundary dy the ox, and happened to be defeated by the Irdnians—azd, besides that, their envy also arose as to Kat-Us, even of 42s ownership—therefore, on account of 42s possession of that wonder, the Tirdnians proceeded about the smiting and destruction of that ox, and through their sorcery and witchcraft the mind of Kat-Us was disturbed about that ox, and he went to a warrior, whose name was Srité 1, and ordered him to kill that ox; so that man came to smite the ox. 64. And here is manifested a wonder of importance by that ox, such as revelation mentions thus: ‘To him spoke the ox, in grave words, thus: “ Thou shouldst not murder me, O Srit6! thou seventh ? of those of this race; you will atone for this malice when Zaratist, the most desirous of righteousness among the existences, arrives and proclaims thy bad action in revelation; and the distress in thy soul becomes such as is declared by that passage where z¢ says: ‘As death occurs to him, that of Vadak? and the like occurs.’”’ 65. /¢ is declared that that man, when this wonder was thus seen by him proceeding from the ox, did not kill 2, but went back to Kat-Us and told him what he fad seen. 66. Kat-Us then still, on account of the amazing deceitfulness of the demons and wizards, ordered the same man to smite that ox; 1 This legend is also told, with further details, in Zs. XII, 7-25. 2 Compare Zs. XII, 10. * The mother of Dah&k, who first committed adultery in an aggravated form (see Dd. LXXII, 5; LXXVIII, 2). CHAPTER II, 63-68. 33 and that man proceeded also again to the ox, and though z¢ was carrying o# still much of that talk, he did not lend an ear to z¢, dud killed 27.
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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