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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
111. One marvel is this which is declared, that after Pérdshdsp6d spoke to the Karap Ddrdsrdbé about the fire not burning che child, he asked anew about putting Zaratdst to death; ¢hen to ensconce (nipayidand) Zaratist in a narrow path, and despatch many oxen on that path, so that he may be trampled on dy the feet of the oxen a¢ night, were the remedy that Karap proposed (girAyid6) to Pérdshaspé ; and Pérdshdspé acted accordingly. 12. Here also is manifested a wonder of grandeur to the multitude, just as revelation mentions: ‘It was that ox walked on which fad become sorrowful (that is, its sorrow was great owing to another ox) and z¢ was aged and walked before that ove (before the leading ox), it adso hastened before that other (that is, it stood up before Zaratiist), avd he was greatly pitied by it for the whole day, so that it kept away the oxen from him, de:mg the first ¢hat walked thither and the last that walked away; on rushed at dawn that son-loving mother, forth to 42m she came intelli- ? Reading pavan afish, but it might be pavan hfsh, ‘with sense,’ here and in § 14, where there is nothing to indicate that the child was out all night, but in §§ 12, 18 he is evidently rescued the next morning. 3 Pahl. ‘madam pavan afistakd.’ Compare Zs. XVI, 7. 38 DINKARD, BOOK VII. gently, and seizing him, thereby removed him with her right hand aloft as he sat?’ 13, One marvel is this which is declared, that, Pérdsh4sp6 came a second time (idand) to that Karap also about the oxen not trampling on Zaratdst, and asked anew about the mode of putting Zarathst to death; ¢#ex to ensconce Zaratist near a drinking-pool (¢vkhar) in the domain (géh4n), and to drive many horses to that drinking-pool, so that he may be trampled on by the hoofs of the horses, were the substituted? remedy that Karap proposed; azd Pérfishaspé acted accordingly. 14. And here is manifested a great wonder to the multitude, just as revelation mentions thus: ‘That ‘horse walked on which had become fully-hoofed (that is, its hoofs were very thick) ; z¢ zs yellow-eared and it walks before that ove (before the leading horse), and it hastens before that other (that is, it stood up before Zaratist), and was the first shat walked on thither, azd the last that walked away ; on rushed at dawn that son-loving mother, forth to him she came intelligently, and seizing him, thereby removed him with er right hand aloft as he sat 3.’ 15. One marvel is this which zs declared, that Pérdshaspé came again to that Karap, spoke also about the horses, too, not trampling on Zaratdst, and asked anew as to what may de the mode of putting ? Compare Zs. XVI, 5. 2 Possibly ‘supplementary’ or ‘gratuitous.’ The word is nirmatd which, as a noun, means the gratuity or honorarium paid to a priest for acting as a substitute for another. Its etymology is obscure, unless it be an abbreviation of nirfimand!, ‘strength,’ used in the legal sense of ‘ refresher.’ 5 Compare Zs. XVI, 6. CHAPTER III, 13-19. 39
2Its etymology is obscure, unless it be an abbreviation of nirfimand!, ‘strength,’ used in the legal sense of ‘ refresher.’ 5 Compare Zs. XVI, 6. CHAPTER III, 13-19. 39 Zaratist to death ; ‘hen to have Zaratdst carried off into the den (sdrak) where a wolf's cubs (hOndsk4n) are slaughtered, so that when the wolf arrives and sees the slaughtered cubs, she w2// wrathfully growl and mangle Zaratdst in revenge for those cubs, was the remedy that Karap proposed; and Pérdshdspé acted accordingly. 16. And here is manifested a great wonder to the multitude, just as revelation mentions: ‘It is when that wolf came on, several Ydgy4sts', towards Zaratdst, the wolf was struck dumb by the assistance of the sacred beings, so that its mouth was down aé the cubs, one with the other,’ 17. One marvel is this which is declared, that Srésh? the righteous aza@ Vohimané proceeded to him, and a woolly (kdrdsak) sheep was brought by them unto him; the nurses (dayag4n)® also were terrified, apart from him, the whole night. 18. Zhen on rushed at dawn that son-loving mother, forwards from the position of that woolly sheep she’ walked, . and she, the mistress of the domain (zan-i geh4n), spoke thus: ‘Thou runnest on violently (ataydt6) in excess ;’ for she considered in this way, that ‘the wolf is so much better to that son than thou art‘ good to me, when I shall show 4zs ® bone or blood in thy sight ®.’ 19. Forwards to him has she come 1 The YfgyAst is a distance of sixteen Roman miles of a thousand paces each (see Dk. VIII, xx, 19, note). But the writer of the scripture here quoted could have had no idea of the distance he was mentioning. 2 A sacred being who personifies ‘ obedience,’ and is a special protector of man, particularly at night. 5 Tt may also be read dehfg4n, ‘the country-folk.’ * Or ‘ she would be.’ 5 Or ‘they show my.’ * This seems to be a bitter reproach addressed to her husband ; but the ambiguity of the Pahlavi makes its exact meaning rather uncertain. 40 DINKARD, BOOK VII. intelligently and, seizing him, she thereby removed him, through the grace (dahisn6) of the sacred beings, aloft as he sat; and she, the mistress of the domain, spoke thus: ‘I shad? not give thee up again, my son, not evex though both Rak and Nédar should arrive here together 1.’
3intelligently and, seizing him, she thereby removed him, through the grace (dahisn6) of the sacred beings, aloft as he sat; and she, the mistress of the domain, spoke thus: ‘I shad? not give thee up again, my son, not evex though both Rak and Nédar should arrive here together 1.’ 20. And z¢ is declared that, afterwards, the Karap DfrAsréb6, with a malicious disciple, came to the same district and noticed about the advancement of Zaratist; and they saw no means for injuring or putting 42m to death, but his condition (mindavam) was a marvel as full of vigour as this which is declared, that Bradrék-résh, the Karap, growled thus : —21. ‘Then I, who am the most far-seeing of the people in that district of ours as to witchcraft, see upon their district that well-directing (that is, he understands good commands) produce of development (that is, the increase which continually becomes more, which fas come and which w2d/ arrive), with good flocks (that is, he understands to keep good sheep), with good herds (that is, he understands to keep a herd which is better chan another’s), the well-exerting (that is, he understands to do work which is better ¢ham another's), well-fighting (that is, he understands to do battle well), and perfectly liberal (that is, he understands to exercise beneficial liberality) bantling (hdndsk6) of PérdshAspé%, in the three nights while he was begotten out of * See Chap. II, 51. Compare Dk. V, ii, 4; Zs. XVI,-8-1 3. * The Pahlavi version of an Avesta text, here translated, is a fair specimen of the complication produced by appending a gloss to every epithet. It is useful as a combination of translation and lexicon, but it is apt to be perplexing, unless all the glosses are carefully omitted by the reader who can dispense with a lexicon. a mo, a . \ CHAPTER III, 20q26. a 4I his parents. 22. Unto him w2d/ Vohimanéd come in the embodied world (that is, VohQmand w// come unto Zaratfst), and conducting him unto a conference, his good religion wz// extend into the seven regions of the earth; and so I ska// not even let him produce in Azs mind (that is, he wzdZ not know) where and how I shall murder him; and a token of this matter, that oe speaks truly, is this, that I state z¢ beforehand, promptly after the full hearing of the statement of the matter, when you heard this statement.’
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.
111. One marvel is this which is declared, that after Pérdshdsp6d spoke to the Karap Ddrdsrdbé about the fire not burning che child, he asked anew about putting Zaratdst to death; ¢hen to ensconce (nipayidand) Zaratist in a narrow path, and despatch many oxen on that path, so that he may be trampled on dy the feet of the oxen a¢ night, were the remedy that Karap proposed (girAyid6) to Pérdshaspé ; and Pérdshdspé acted accordingly. 12. Here also is manifested a wonder of grandeur to the multitude, just as revelation mentions: ‘It was that ox walked on which fad become sorrowful (that is, its sorrow was great owing to another ox) and z¢ was aged and walked before that ove (before the leading ox), it adso hastened before that other (that is, it stood up before Zaratiist), avd he was greatly pitied by it for the whole day, so that it kept away the oxen from him, de:mg the first ¢hat walked thither and the last that walked away; on rushed at dawn that son-loving mother, forth to 42m she came intelli- ? Reading pavan afish, but it might be pavan hfsh, ‘with sense,’ here and in § 14, where there is nothing to indicate that the child was out all night, but in §§ 12, 18 he is evidently rescued the next morning. 3 Pahl. ‘madam pavan afistakd.’ Compare Zs. XVI, 7. 38 DINKARD, BOOK VII. gently, and seizing him, thereby removed him with her right hand aloft as he sat?’ 13, One marvel is this which is declared, that, Pérdsh4sp6 came a second time (idand) to that Karap also about the oxen not trampling on Zaratdst, and asked anew about the mode of putting Zarathst to death; ¢#ex to ensconce Zaratist near a drinking-pool (¢vkhar) in the domain (géh4n), and to drive many horses to that drinking-pool, so that he may be trampled on by the hoofs of the horses, were the substituted? remedy that Karap proposed; azd Pérfishaspé acted accordingly. 14. And here is manifested a great wonder to the multitude, just as revelation mentions thus: ‘That ‘horse walked on which had become fully-hoofed (that is, its hoofs were very thick) ; z¢ zs yellow-eared and it walks before that ove (before the leading horse), and it hastens before that other (that is, it stood up before Zaratist), and was the first shat walked on thither, azd the last that walked away ; on rushed at dawn that son-loving mother, forth to him she came intelligently, and seizing him, thereby removed him with er right hand aloft as he sat 3.’ 15. One marvel is this which zs declared, that Pérdshaspé came again to that Karap, spoke also about the horses, too, not trampling on Zaratdst, and asked anew as to what may de the mode of putting ? Compare Zs. XVI, 5. 2 Possibly ‘supplementary’ or ‘gratuitous.’ The word is nirmatd which, as a noun, means the gratuity or honorarium paid to a priest for acting as a substitute for another. Its etymology is obscure, unless it be an abbreviation of nirfimand!, ‘strength,’ used in the legal sense of ‘ refresher.’ 5 Compare Zs. XVI, 6. CHAPTER III, 13-19. 39
2Its etymology is obscure, unless it be an abbreviation of nirfimand!, ‘strength,’ used in the legal sense of ‘ refresher.’ 5 Compare Zs. XVI, 6. CHAPTER III, 13-19. 39 Zaratist to death ; ‘hen to have Zaratdst carried off into the den (sdrak) where a wolf's cubs (hOndsk4n) are slaughtered, so that when the wolf arrives and sees the slaughtered cubs, she w2// wrathfully growl and mangle Zaratdst in revenge for those cubs, was the remedy that Karap proposed; and Pérdshdspé acted accordingly. 16. And here is manifested a great wonder to the multitude, just as revelation mentions: ‘It is when that wolf came on, several Ydgy4sts', towards Zaratdst, the wolf was struck dumb by the assistance of the sacred beings, so that its mouth was down aé the cubs, one with the other,’ 17. One marvel is this which is declared, that Srésh? the righteous aza@ Vohimané proceeded to him, and a woolly (kdrdsak) sheep was brought by them unto him; the nurses (dayag4n)® also were terrified, apart from him, the whole night. 18. Zhen on rushed at dawn that son-loving mother, forwards from the position of that woolly sheep she’ walked, . and she, the mistress of the domain (zan-i geh4n), spoke thus: ‘Thou runnest on violently (ataydt6) in excess ;’ for she considered in this way, that ‘the wolf is so much better to that son than thou art‘ good to me, when I shall show 4zs ® bone or blood in thy sight ®.’ 19. Forwards to him has she come 1 The YfgyAst is a distance of sixteen Roman miles of a thousand paces each (see Dk. VIII, xx, 19, note). But the writer of the scripture here quoted could have had no idea of the distance he was mentioning. 2 A sacred being who personifies ‘ obedience,’ and is a special protector of man, particularly at night. 5 Tt may also be read dehfg4n, ‘the country-folk.’ * Or ‘ she would be.’ 5 Or ‘they show my.’ * This seems to be a bitter reproach addressed to her husband ; but the ambiguity of the Pahlavi makes its exact meaning rather uncertain. 40 DINKARD, BOOK VII. intelligently and, seizing him, she thereby removed him, through the grace (dahisn6) of the sacred beings, aloft as he sat; and she, the mistress of the domain, spoke thus: ‘I shad? not give thee up again, my son, not evex though both Rak and Nédar should arrive here together 1.’
3intelligently and, seizing him, she thereby removed him, through the grace (dahisn6) of the sacred beings, aloft as he sat; and she, the mistress of the domain, spoke thus: ‘I shad? not give thee up again, my son, not evex though both Rak and Nédar should arrive here together 1.’ 20. And z¢ is declared that, afterwards, the Karap DfrAsréb6, with a malicious disciple, came to the same district and noticed about the advancement of Zaratist; and they saw no means for injuring or putting 42m to death, but his condition (mindavam) was a marvel as full of vigour as this which is declared, that Bradrék-résh, the Karap, growled thus : —21. ‘Then I, who am the most far-seeing of the people in that district of ours as to witchcraft, see upon their district that well-directing (that is, he understands good commands) produce of development (that is, the increase which continually becomes more, which fas come and which w2d/ arrive), with good flocks (that is, he understands to keep good sheep), with good herds (that is, he understands to keep a herd which is better chan another’s), the well-exerting (that is, he understands to do work which is better ¢ham another's), well-fighting (that is, he understands to do battle well), and perfectly liberal (that is, he understands to exercise beneficial liberality) bantling (hdndsk6) of PérdshAspé%, in the three nights while he was begotten out of * See Chap. II, 51. Compare Dk. V, ii, 4; Zs. XVI,-8-1 3. * The Pahlavi version of an Avesta text, here translated, is a fair specimen of the complication produced by appending a gloss to every epithet. It is useful as a combination of translation and lexicon, but it is apt to be perplexing, unless all the glosses are carefully omitted by the reader who can dispense with a lexicon. a mo, a . \ CHAPTER III, 20q26. a 4I his parents. 22. Unto him w2d/ Vohimanéd come in the embodied world (that is, VohQmand w// come unto Zaratfst), and conducting him unto a conference, his good religion wz// extend into the seven regions of the earth; and so I ska// not even let him produce in Azs mind (that is, he wzdZ not know) where and how I shall murder him; and a token of this matter, that oe speaks truly, is this, that I state z¢ beforehand, promptly after the full hearing of the statement of the matter, when you heard this statement.’
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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