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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
144. 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. then grumbled thus: ‘ Do ye have the horse driven for us,and turn round the chariot wherein you harness z¢; for really this smiting ove (gan4k) we// destroy me through the arrival of the sacred text and through Ais possession of authority.’ So they had the horse driven, and z¢ was harnessed to the chariot by them. 45. And here is manifested a great wonder to the multitude, just as revelation mentions thus: ‘When he had proceeded several Yigy4sts! in driving, he stopped in his distress through being terrified, and this occurred which I mention for a warning ?, his semen was expelled, so that it arose in his skin and burst it §, and 4zs loin thereby broke from /zs thigh; he then died outright, then his progeny, and then the offspring of his progeny.’ 46. One marvel is this which is declared that, even before the coming of Zarat&st to a conference +, there is manifested in him a mind which is more capacious than the whole world, azd more exalted than every worldly possession, with an understanding whose strength is perfectly selected, an intellect of allacquiring power, and a sagacity of all-deciding ability ; also with the much heedfulness of the kingly glory, and the full desire for righteousness, the efficacious diligence and authority, and even the superiority in mightiness and grandeur of the priestly glory. 47. Also the handsomeness of body and completeness of strength which are in the character of these four classes of his, which are priesthood, 1 See § 16 n. 2 Pahl. ‘avd pés yemale/inam.’ ® Or ‘in his back and broke it,’ if we suppose that pést, ‘skin,’ stands for pést, ‘back.’ Compare the same legend in Zs. XIX, 1-8. * With the sacred beings. CHAPTER III, 45-51. 47
22 Pahl. ‘avd pés yemale/inam.’ ® Or ‘in his back and broke it,’ if we suppose that pést, ‘skin,’ stands for pést, ‘back.’ Compare the same legend in Zs. XIX, 1-8. * With the sacred beings. CHAPTER III, 45-51. 47 warriorship, husbandry, and artisanship; Jdesedes a perfect friendship for the sacred beings and the good, and an awful enmity for the demons azd the vile. 48. That is the nature by which the habits (d4d6th) of mankind axd bipeds, the perfection and completeness of the sacred beings through the creativeness of Athaymazd, and its ow2 commemoration of them are provided. 49. So that the sacred beings shall bring a report, as to his superiority, from every one of those who are aud were and will be, and of his coming for reminding ws of Adharmazd and of the lord-and-mastership (ah d-va-raath) of the world, also of the preservation of the creations therein (ay@p6-dahisn4n), from the destroyer, by the tongue of the many-mannered (kabed-sar4dak6) sage, the fully-virtuous ove of the age producing no harm (avazand-dahig) in the world. 50. And the demons on this account, that this is Ae whom many Kigs1 and Karaps Have to influence the good to confound and destroy, then also kept ¢hezr promise and practised friendship. 51. And on the completion of thirty years beyond his birth?, the archangel VohOmané came on in commemoration of Adhaymazd, when he was bringing his Hém-water (may4-i Hémig4n) ® from the 1 See Chap. II, 9 n. 3 The remaining contents of this and the following chapter are thus summarized in Dk. VIII, xiv, 3, 4:—‘His attainment on maturity, at thirty years of age, to a conference with Aftharmazd ; and the occurrence of seven conferences in ten years. Many marvels, owing to him are published therein, just as there are some which, collected and selected, are noticed by the Dinkard manuscript,’ that is, in this seventh book, in which, however, the details of the seven conferences do not occur; but some are mentioned in Zs. XXI, 8-XXI]J, 13. 8 See Visp. XI, 2. 48 DINKARD, BOOK VII.
3XXI, 8-XXI]J, 13. 8 See Visp. XI, 2. 48 DINKARD, BOOK VII. river Aévatak ?, just as this which revelation mentions thus: ‘ When Zaratdst came forth to the third effluent (bav4-tagisnih), that of the good Daitt, he further proceeded through that; and when he marched onwards from that, a man was seen by him, who marched from the southern quarter. 52. That was Vohfiimané, and it seemed Zo him ¢hat Vohtmané was of early form (so that he is more discerning as to a person) and foreseeing (that is, he was beforehand in everything); it seemed fo him ¢hat Vohtmané was as much zm height as three men’s spears ; and it seemed Zo him, as ¢o Vohdmané that a glossy ‘twig (aris tak) was brought by him in 42s. hand, through carrying off which branch the plant was not injured by him; that became the spiritual twig of the religion, and this was indicated by it, that it is necessary to proceed as uninjuriously by the religion. 53. There is some one who says that it became a reminder of the spiritual exzs¢ence, and this was indicated by it, that it is necessary to proceed as uninjuriously in the world, so that peace may exist with every one. 54. When he came onward to the fourth effluent, as far as the Adsh4n-rid of the good Daiti (which was the name of it) and 4e was in it, Zarathst was bringing the Hém-water from the middle of it ; and on the ascent Zaratist, bringing his right foot out of the Adsh4n-rid, covered himself with his clothes, and upon that Vohimané, advancing, joined him in front. 1 Literally ‘single-flowing.” In Bd. XXIX, 4, 5, it is Natvtak which has been translated as ‘navigable’ in Bd. XX, 34, and as ‘flowing in a channel’ in Dk. VIII, xxxvii, 38, 42; IX, xvi, 16.— From § 54 it appears to have been a channel of the good Déitt river which flows from Airan-vég (see Bd. XX, 13). CHAPTER III, 52-60. 49 55. And that man enquired of him thus: ‘Who art thou; from whom of them art thou!?’ He replied: ‘1 am Zaratist? of the Spttamas.’ 56. The words of VohOmanéd weve: ‘O Zaratist of the Spitamas! about what is thy foremost distress (that is, for what is thy need when thou becomest quite distressed); about what is thy foremost endeavour; and for what is the tendency of thy desire (lak k&amak6-dahisnth)?’ ‘57. The reply of Zaratdst was thus: ‘About righteousness, I consider my foremost distress ; about righteousness my foremost endeavour; and for righteousness the tendency of my desire (that is, my need is for that thing, and I am a distressed seeker of righteousness).’ 58. The words of Vohimané were: ‘O Zaratist of the Spitamas! that which is righteousness is existing (that is, a real thing is, as z¢ were, that which is righteousness), so that whatever is that which is righteousness is thus what is one’s own.’ 59. And Zaratist spoke thus: ‘ That which is righteousness exists, and concerning that I am completely clear and aware; du¢ where and how is that radiance which is that whose arrival is through Vohdmané.’
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.
144. 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. then grumbled thus: ‘ Do ye have the horse driven for us,and turn round the chariot wherein you harness z¢; for really this smiting ove (gan4k) we// destroy me through the arrival of the sacred text and through Ais possession of authority.’ So they had the horse driven, and z¢ was harnessed to the chariot by them. 45. And here is manifested a great wonder to the multitude, just as revelation mentions thus: ‘When he had proceeded several Yigy4sts! in driving, he stopped in his distress through being terrified, and this occurred which I mention for a warning ?, his semen was expelled, so that it arose in his skin and burst it §, and 4zs loin thereby broke from /zs thigh; he then died outright, then his progeny, and then the offspring of his progeny.’ 46. One marvel is this which is declared that, even before the coming of Zarat&st to a conference +, there is manifested in him a mind which is more capacious than the whole world, azd more exalted than every worldly possession, with an understanding whose strength is perfectly selected, an intellect of allacquiring power, and a sagacity of all-deciding ability ; also with the much heedfulness of the kingly glory, and the full desire for righteousness, the efficacious diligence and authority, and even the superiority in mightiness and grandeur of the priestly glory. 47. Also the handsomeness of body and completeness of strength which are in the character of these four classes of his, which are priesthood, 1 See § 16 n. 2 Pahl. ‘avd pés yemale/inam.’ ® Or ‘in his back and broke it,’ if we suppose that pést, ‘skin,’ stands for pést, ‘back.’ Compare the same legend in Zs. XIX, 1-8. * With the sacred beings. CHAPTER III, 45-51. 47
22 Pahl. ‘avd pés yemale/inam.’ ® Or ‘in his back and broke it,’ if we suppose that pést, ‘skin,’ stands for pést, ‘back.’ Compare the same legend in Zs. XIX, 1-8. * With the sacred beings. CHAPTER III, 45-51. 47 warriorship, husbandry, and artisanship; Jdesedes a perfect friendship for the sacred beings and the good, and an awful enmity for the demons azd the vile. 48. That is the nature by which the habits (d4d6th) of mankind axd bipeds, the perfection and completeness of the sacred beings through the creativeness of Athaymazd, and its ow2 commemoration of them are provided. 49. So that the sacred beings shall bring a report, as to his superiority, from every one of those who are aud were and will be, and of his coming for reminding ws of Adharmazd and of the lord-and-mastership (ah d-va-raath) of the world, also of the preservation of the creations therein (ay@p6-dahisn4n), from the destroyer, by the tongue of the many-mannered (kabed-sar4dak6) sage, the fully-virtuous ove of the age producing no harm (avazand-dahig) in the world. 50. And the demons on this account, that this is Ae whom many Kigs1 and Karaps Have to influence the good to confound and destroy, then also kept ¢hezr promise and practised friendship. 51. And on the completion of thirty years beyond his birth?, the archangel VohOmané came on in commemoration of Adhaymazd, when he was bringing his Hém-water (may4-i Hémig4n) ® from the 1 See Chap. II, 9 n. 3 The remaining contents of this and the following chapter are thus summarized in Dk. VIII, xiv, 3, 4:—‘His attainment on maturity, at thirty years of age, to a conference with Aftharmazd ; and the occurrence of seven conferences in ten years. Many marvels, owing to him are published therein, just as there are some which, collected and selected, are noticed by the Dinkard manuscript,’ that is, in this seventh book, in which, however, the details of the seven conferences do not occur; but some are mentioned in Zs. XXI, 8-XXI]J, 13. 8 See Visp. XI, 2. 48 DINKARD, BOOK VII.
3XXI, 8-XXI]J, 13. 8 See Visp. XI, 2. 48 DINKARD, BOOK VII. river Aévatak ?, just as this which revelation mentions thus: ‘ When Zaratdst came forth to the third effluent (bav4-tagisnih), that of the good Daitt, he further proceeded through that; and when he marched onwards from that, a man was seen by him, who marched from the southern quarter. 52. That was Vohfiimané, and it seemed Zo him ¢hat Vohtmané was of early form (so that he is more discerning as to a person) and foreseeing (that is, he was beforehand in everything); it seemed fo him ¢hat Vohtmané was as much zm height as three men’s spears ; and it seemed Zo him, as ¢o Vohdmané that a glossy ‘twig (aris tak) was brought by him in 42s. hand, through carrying off which branch the plant was not injured by him; that became the spiritual twig of the religion, and this was indicated by it, that it is necessary to proceed as uninjuriously by the religion. 53. There is some one who says that it became a reminder of the spiritual exzs¢ence, and this was indicated by it, that it is necessary to proceed as uninjuriously in the world, so that peace may exist with every one. 54. When he came onward to the fourth effluent, as far as the Adsh4n-rid of the good Daiti (which was the name of it) and 4e was in it, Zarathst was bringing the Hém-water from the middle of it ; and on the ascent Zaratist, bringing his right foot out of the Adsh4n-rid, covered himself with his clothes, and upon that Vohimané, advancing, joined him in front. 1 Literally ‘single-flowing.” In Bd. XXIX, 4, 5, it is Natvtak which has been translated as ‘navigable’ in Bd. XX, 34, and as ‘flowing in a channel’ in Dk. VIII, xxxvii, 38, 42; IX, xvi, 16.— From § 54 it appears to have been a channel of the good Déitt river which flows from Airan-vég (see Bd. XX, 13). CHAPTER III, 52-60. 49 55. And that man enquired of him thus: ‘Who art thou; from whom of them art thou!?’ He replied: ‘1 am Zaratist? of the Spttamas.’ 56. The words of VohOmanéd weve: ‘O Zaratist of the Spitamas! about what is thy foremost distress (that is, for what is thy need when thou becomest quite distressed); about what is thy foremost endeavour; and for what is the tendency of thy desire (lak k&amak6-dahisnth)?’ ‘57. The reply of Zaratdst was thus: ‘About righteousness, I consider my foremost distress ; about righteousness my foremost endeavour; and for righteousness the tendency of my desire (that is, my need is for that thing, and I am a distressed seeker of righteousness).’ 58. The words of Vohimané were: ‘O Zaratist of the Spitamas! that which is righteousness is existing (that is, a real thing is, as z¢ were, that which is righteousness), so that whatever is that which is righteousness is thus what is one’s own.’ 59. And Zaratist spoke thus: ‘ That which is righteousness exists, and concerning that I am completely clear and aware; du¢ where and how is that radiance which is that whose arrival is through Vohdmané.’
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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