Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
123. Pérashaspé advanced, conveyed in a four-inhand chariot !; then, on hearing that statement, and when they had heard that statement, Périshaspd started forth, conveyed in that four-in-hand chariot. 24. And Pérdshaspé6 spoke to Bradrék-résh, the Karap, thus: ‘ Bradrék-résh, chow Karap! whatever men they shall behold, cry out when at birth; even the offspring of that secluded person they behold in death, cry out when at birth?; d«¢ what was that which ¢hey beheld a¢ the birth of myson? 25. When at birth he laughed outright; was that also beheld zm thy son, when at birth did he laugh outright ? 26. When Vohfmanéd comes unto him, into ¢hzs embodied existence, z¢ is also said by him on zs return: “O Pérdsh4sp6! where is thy servant ??” So, O Karap! concerning him who is my son, z¢ zs beheld that Ze was seen sagaciously by thee.’ For restoring the original Avesta, the Pahlavi translation, without the glosses, is usually the best guide. } Pahl. 4-ayfgisnd ra4é (Av. Aathruyukhta and ratha). * This seems to be the meaning of Pahl. ‘zag-f tand arméstédahisnih pavan frdéz khaditund margth, amat pavan zerkhfnisnd, bara bekhfnd.’ ® Pahl. ‘ Pérfishaspé! aéghat bandaké ?’ 42 DINKARD, BOOK VII. 27. And! when PérdshAspé enquired of him thus: ‘What was the matter with thee when, through bringing thee unto that son of mine, e was thereby offered ; and thou lookedst long up away from him in height, and thou lookedst long down away from him in depth, and thou lookedst long out away from him in different directions?’ 28. The Tdrdnian, Bradrék-résh the Karap, spoke zz reply thus: ‘When through bringing me unto that son was thy offering of him, and I? looked long up away from him in height, then the radiance and glory out of him kept together up to the sun, avd through him * I have accompanied ¢hem on the boundary of zés radiance and glory; so that I saw this, that mankind through speaking to the soul may attain to. the firmament of the sun; d¢ this, namely, how the routine (dadistan6) is in the supreme heaven, was not seen by me. 29. When through bringing me unto that son of thine was ¢hy offering of him, and I looked long down in depth away from ¢hy offering of him, then the radiance and glory out of him kept together unto the sky which is below this earth, and through him‘ to the boundary of z¢s radiance and glory; du¢ this, namely, how the routine is in that sky, was not seen by me. 30. And when through bringing me unto that son of thine was ¢hy offering of him, and I looked long out away from him in different directions, then the radiance and glory from him kept together for adorning this earth, and ' The first five words of § 28 are here inserted in the MS., so as to combine the two sentences in a perplexing manner. 2 The MS. has afat for afam by mistake. 5 Or ‘that.’ ‘ The differences of form in §§ 28-30 are probably due to errors of copyists. CHAPTER III, 27-35. 43
22 The MS. has afat for afam by mistake. 5 Or ‘that.’ ‘ The differences of form in §§ 28-30 are probably due to errors of copyists. CHAPTER III, 27-35. 43 through him I have accompanied ¢#em on the boundary of z¢s radiance aad glory; so that I saw this, that only from the action of this ove the future existence w2// arise; but the routine of the future existence was not seen by me. 31. This son of thine thinks thus: “ I wz// make a grander material existence than that of azy other ;” so he wz// also make thy spiritual ove, where thou goest; avd this son of thine wz// remain in the great protection of VistAsp, not in thine.’ 32. One marvel is this which is declared, that when Zaratist was seven years old, that Dardsrébé being joined by Bradrék-résh the Karap at the village of Pérdsh4spé, on account of the little previous seeing of Zaratist dy the latter, they saw Zaratist in that neighbourhood when a hut (k4@ak6) was constructed by him with the children; and they sat with evil intention to injure the mind of Zaratdst through witchcraft, and for that reason fear and terror were cast by them upon the children. 33. Here a great wonder became manifest to them, owing to the powerful intellect, cautiousness, and practice of Zaratast, just as revelation mentions thus: ‘When the other children were excessively terrified at their own silliness of speech, Zaratdst did not quite close the eye in his mind as regards them.’ 34. One marvel is this which zs declared, that when these two Karaps came to the dwelling of Pérfshdspéd, he ordered the preparation of food for their eating; and his prepared food is chewed up (fréz khayAl-ait), weth a gobletful (par délak®) of mare’s milk. 35. He also spoke to Dardsrébé thus : ‘ Thou art the most spirit-worshipping ' of mankind 1 Literally ‘demon-worshipping ;’ it is not clear that idolatry is 44 DINKARD, BOOK VII. in our district; do thou worship this of mine.” 36. A great marvel, owing to the sagacity of Zaratdst at a childish age, is just as revelation mentions that Zaratist spoke thus: ‘1 worship this, O father! z¢ zs not that which it is necessary for me to worship that he should worship. 37. And Pérdshdspé spoke thus: ‘/¢zs not that of mine thou worshippest, azd it is that of mine he should worship. 38. As many as three times those persons (gabv44n) carried on those assertions; when up stood Zaratist and spoke concerning them, and he broke forth with that eternal statement, namely : ‘ The righteous I reverence, men ov women ; the poor I reverence, men or women; of the wicked, men or women; when any one whatever shall join Pérdshadspé, where he shall be celebrating worship, the worship shall then be suitable to the worshippers, that is, he shall worship that which it is necessary to worship.’
339. One marvel is this which is declared, that afterwards Ddrasrébé the Karap shouted to Zaratist thus: ‘ Evil was thy reckoning? which, owing to the conduct of fate (bahar), I, the foremost of the existences embodied in Rak and Néd4r 8, bring to thee ; I am made further worthy where thy fate is carried away from me; now is the joy (park4n) which I convey to him‘ through bringing z¢ on, and this intended, but rather some form of worship antecedent to Zoroastrian Mazda-worship which latter had not yet been established. The author of this legend must have supposed that it differed very little from the religion of PérfishAspé. ? Reading sakhfin-i leyalmin which is written in Pahlavi exactly like dashiné rigeld, ‘the right foot.’ 3 Pahl. maraké, possibly for marg, ‘death. ‘ * See Chap. II, 51, note. * Probably referring to his companion Bradr6k-résh who, accord- CHAPTER III, 36-44. 45 will occur, so that I may observe he wz// kill thee with the evil eye in the house.’ 4o. And here is a great wonder which became manifest about Zaratist, in the sagacity of 4zs reply to that deadly one at that childish age, which was just like this which revelation mentions, that Zaratdst spoke thus : ‘Without the joy of a murderer I observe, with propitiousness and complete mindfulness, that it is thee I notice in that house which is thine 1.’ 41. One marvel is that which, after this reply of Zaratist to Ddrdsrébé, became manifest in that Karap, just as revelation mentions thus: ‘The deadly ove became disabled and stupefied as long as the milking of ten mares zz milk whose milker is only one.’ 42. One marvel is this which zs declared, that when that wizard emerged from ¢haé stupefaction, he then shouted again to Zaratist zz the same manner, Zaratdst uttered that same reply, azd the deadly one became anew disabled and stupefied as long as the milking of twenty mares full of milk whose milker zs only one. 43. One marvel is this which is declared, that again when that wizard emerged from ¢hat stupefaction, he then shouted to Zaratist zz the same manner, Zaratfist uttered that same reply, azd the deadly one becomes anew disabled and stupefied as long as the milking of thirty mares full of milk whose milker is oxZy one. 44. One marvel is this which zs declared, that when that wizard emerged from that stupefaction, he ing to most accounts, was the murderer of Zaratist in his old age. This tradition is mentioned in Dk. VII only here and in § 22. 1 Alluding to Dfrdsrébé’s own fate, see § 45. 46 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.
123. Pérashaspé advanced, conveyed in a four-inhand chariot !; then, on hearing that statement, and when they had heard that statement, Périshaspd started forth, conveyed in that four-in-hand chariot. 24. And Pérdshaspé6 spoke to Bradrék-résh, the Karap, thus: ‘ Bradrék-résh, chow Karap! whatever men they shall behold, cry out when at birth; even the offspring of that secluded person they behold in death, cry out when at birth?; d«¢ what was that which ¢hey beheld a¢ the birth of myson? 25. When at birth he laughed outright; was that also beheld zm thy son, when at birth did he laugh outright ? 26. When Vohfmanéd comes unto him, into ¢hzs embodied existence, z¢ is also said by him on zs return: “O Pérdsh4sp6! where is thy servant ??” So, O Karap! concerning him who is my son, z¢ zs beheld that Ze was seen sagaciously by thee.’ For restoring the original Avesta, the Pahlavi translation, without the glosses, is usually the best guide. } Pahl. 4-ayfgisnd ra4é (Av. Aathruyukhta and ratha). * This seems to be the meaning of Pahl. ‘zag-f tand arméstédahisnih pavan frdéz khaditund margth, amat pavan zerkhfnisnd, bara bekhfnd.’ ® Pahl. ‘ Pérfishaspé! aéghat bandaké ?’ 42 DINKARD, BOOK VII. 27. And! when PérdshAspé enquired of him thus: ‘What was the matter with thee when, through bringing thee unto that son of mine, e was thereby offered ; and thou lookedst long up away from him in height, and thou lookedst long down away from him in depth, and thou lookedst long out away from him in different directions?’ 28. The Tdrdnian, Bradrék-résh the Karap, spoke zz reply thus: ‘When through bringing me unto that son was thy offering of him, and I? looked long up away from him in height, then the radiance and glory out of him kept together up to the sun, avd through him * I have accompanied ¢hem on the boundary of zés radiance and glory; so that I saw this, that mankind through speaking to the soul may attain to. the firmament of the sun; d¢ this, namely, how the routine (dadistan6) is in the supreme heaven, was not seen by me. 29. When through bringing me unto that son of thine was ¢hy offering of him, and I looked long down in depth away from ¢hy offering of him, then the radiance and glory out of him kept together unto the sky which is below this earth, and through him‘ to the boundary of z¢s radiance and glory; du¢ this, namely, how the routine is in that sky, was not seen by me. 30. And when through bringing me unto that son of thine was ¢hy offering of him, and I looked long out away from him in different directions, then the radiance and glory from him kept together for adorning this earth, and ' The first five words of § 28 are here inserted in the MS., so as to combine the two sentences in a perplexing manner. 2 The MS. has afat for afam by mistake. 5 Or ‘that.’ ‘ The differences of form in §§ 28-30 are probably due to errors of copyists. CHAPTER III, 27-35. 43
22 The MS. has afat for afam by mistake. 5 Or ‘that.’ ‘ The differences of form in §§ 28-30 are probably due to errors of copyists. CHAPTER III, 27-35. 43 through him I have accompanied ¢#em on the boundary of z¢s radiance aad glory; so that I saw this, that only from the action of this ove the future existence w2// arise; but the routine of the future existence was not seen by me. 31. This son of thine thinks thus: “ I wz// make a grander material existence than that of azy other ;” so he wz// also make thy spiritual ove, where thou goest; avd this son of thine wz// remain in the great protection of VistAsp, not in thine.’ 32. One marvel is this which is declared, that when Zaratist was seven years old, that Dardsrébé being joined by Bradrék-résh the Karap at the village of Pérdsh4spé, on account of the little previous seeing of Zaratist dy the latter, they saw Zaratist in that neighbourhood when a hut (k4@ak6) was constructed by him with the children; and they sat with evil intention to injure the mind of Zaratdst through witchcraft, and for that reason fear and terror were cast by them upon the children. 33. Here a great wonder became manifest to them, owing to the powerful intellect, cautiousness, and practice of Zaratast, just as revelation mentions thus: ‘When the other children were excessively terrified at their own silliness of speech, Zaratdst did not quite close the eye in his mind as regards them.’ 34. One marvel is this which zs declared, that when these two Karaps came to the dwelling of Pérfshdspéd, he ordered the preparation of food for their eating; and his prepared food is chewed up (fréz khayAl-ait), weth a gobletful (par délak®) of mare’s milk. 35. He also spoke to Dardsrébé thus : ‘ Thou art the most spirit-worshipping ' of mankind 1 Literally ‘demon-worshipping ;’ it is not clear that idolatry is 44 DINKARD, BOOK VII. in our district; do thou worship this of mine.” 36. A great marvel, owing to the sagacity of Zaratdst at a childish age, is just as revelation mentions that Zaratist spoke thus: ‘1 worship this, O father! z¢ zs not that which it is necessary for me to worship that he should worship. 37. And Pérdshdspé spoke thus: ‘/¢zs not that of mine thou worshippest, azd it is that of mine he should worship. 38. As many as three times those persons (gabv44n) carried on those assertions; when up stood Zaratist and spoke concerning them, and he broke forth with that eternal statement, namely : ‘ The righteous I reverence, men ov women ; the poor I reverence, men or women; of the wicked, men or women; when any one whatever shall join Pérdshadspé, where he shall be celebrating worship, the worship shall then be suitable to the worshippers, that is, he shall worship that which it is necessary to worship.’
339. One marvel is this which is declared, that afterwards Ddrasrébé the Karap shouted to Zaratist thus: ‘ Evil was thy reckoning? which, owing to the conduct of fate (bahar), I, the foremost of the existences embodied in Rak and Néd4r 8, bring to thee ; I am made further worthy where thy fate is carried away from me; now is the joy (park4n) which I convey to him‘ through bringing z¢ on, and this intended, but rather some form of worship antecedent to Zoroastrian Mazda-worship which latter had not yet been established. The author of this legend must have supposed that it differed very little from the religion of PérfishAspé. ? Reading sakhfin-i leyalmin which is written in Pahlavi exactly like dashiné rigeld, ‘the right foot.’ 3 Pahl. maraké, possibly for marg, ‘death. ‘ * See Chap. II, 51, note. * Probably referring to his companion Bradr6k-résh who, accord- CHAPTER III, 36-44. 45 will occur, so that I may observe he wz// kill thee with the evil eye in the house.’ 4o. And here is a great wonder which became manifest about Zaratist, in the sagacity of 4zs reply to that deadly one at that childish age, which was just like this which revelation mentions, that Zaratdst spoke thus : ‘Without the joy of a murderer I observe, with propitiousness and complete mindfulness, that it is thee I notice in that house which is thine 1.’ 41. One marvel is that which, after this reply of Zaratist to Ddrdsrébé, became manifest in that Karap, just as revelation mentions thus: ‘The deadly ove became disabled and stupefied as long as the milking of ten mares zz milk whose milker is only one.’ 42. One marvel is this which zs declared, that when that wizard emerged from ¢haé stupefaction, he then shouted again to Zaratist zz the same manner, Zaratdst uttered that same reply, azd the deadly one became anew disabled and stupefied as long as the milking of twenty mares full of milk whose milker zs only one. 43. One marvel is this which is declared, that again when that wizard emerged from ¢hat stupefaction, he then shouted to Zaratist zz the same manner, Zaratfist uttered that same reply, azd the deadly one becomes anew disabled and stupefied as long as the milking of thirty mares full of milk whose milker is oxZy one. 44. One marvel is this which zs declared, that when that wizard emerged from that stupefaction, he ing to most accounts, was the murderer of Zaratist in his old age. This tradition is mentioned in Dk. VII only here and in § 22. 1 Alluding to Dfrdsrébé’s own fate, see § 45. 46 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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