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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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.’ 60, And Vohimané spoke to him thus: ‘ O Zaratdst of the Spitamas! deposit this one garment which thou carriest, so that we may confer with him dy 1 See Pahl. Yas. XLII, 7 c (Sp.). ? According to the numbering of the folios in the old Bombay MS., written in 1659, nine folios were here separated from it last century. They contained the text as far as the end of Chap. IV, and the first eight of them were found at Naosari about twenty years ago and copied. But all Indian copies, written before that time, omit this mislaid text. See S. B.E., vol. xxxvii, pp. xxxvi, XXXvii. [47] E 50 DiNKARD, BOOK VII. whom thou art produced and dy whom I am produced, who is the most propitious of spirits, who is the most beneficent of existences, and who is he ¢hat I, who am Vohdmané, am testifying (that is, I am a reminder of him).’ 61. Thereupon, Zaratist thought thus: ‘Good is he who is the creator, who is better than this reminder.’ 62. Then they proceeded in company, Vohimanéd and Zaratdst; Vohdmand frst and Zaratist after. Cuaprer IV. 1. About the marvellousness which is manifested from the first conference onwards till the end of the seventh conference which occurred within the duration of ten years, also his pre-eminence in prophecy in the world, avd the acceptance of the religion dy the exalted. Kai-Vistasp, as happened after the ten years of conference. 2. In the first two years, one marvel is this which is declared, that when he was back from the first conference, he then, by the first command of the lord and creator Adharmazd, recited the unique formula (4yin6d) in an assemblage (ram) of Kigs and Karaps, the prophecy of his Mazda-worshipping religion and commemoration of Athaymazd, as he chanted with a loud voice, avd invited mankind to the religion of Atharmazd. 3. Just as this passage of revelation mentions thus: ‘ Thereupon, the thorough inspection for this material existence of those with a sacred girdle, provided with dwellings azd provided with cattle, was altogether arranged by Zaratdst.’ 4. And when their announcement (nivédisn6) for CHAPTER III, 61-IV, 7. 5r speaking to be heard was issued’, then Zaratdst, on becoming exalted, called out unto the embodied world of righteousness to extol righteousness and to scorn the demons?. 5. ‘ The homage of the Mazdaworship of Zaratist, axd the ceremonial and obeisance for the archangels ave the best for you I assert ; and of deprecation (ay@zisnth) for the demons nextof-kin marriage is really the best intimation, so that, from the information which is given as ¢o the trustworthiness of a good work, the greatest are the most intimate of them, ¢hose of father and daughter, son and she who bore 4zm, and brother azd sister.’
26. /¢ zs declared that, upon those words, innumerable demon-worshipping Kigs and Karaps have rushed upon Zaratist and strove for his death, just like this which revelation states:—‘It is then a number (mar) have run away who have sat in the vicinity of Tar’s progeny (hdndsk6) *, the arbitrator ; and the shame of the brother of Tar arose, like that of a person whose shame was that they spoke of his next-of-kin marriage so that he might contract it.’ 7. This Tar was Adrvéité-dang* the Tar, the scanty giver, who was like a great sovereign of that * From this point §§ 4-8 and 11 have been already translated in S.B.E., vol. xviii, pp. 412, 413, in illustration of the meaning of Khvétik-das in Sasanian times and later. 2 Av. staomi ashem; ndism?f daévé (Yas. XI, 19; XII, 1). 5 An opprobrious term for the progeny of evil beings and animals, also used by a Karap when speaking of Zaratfist in Chap. III, 21. * As this name has not been found in the extant Avesta, its correct reading is uncertain. In Zs. XX, 8, it can be read Afirvait6-dih, in which dih is the Pahl. translation of Av. dang,hu, of which dang is a Pahl. transliteration; and the whole name may mean ‘friendly to the province,’ which seems suitable to this particular ruler. The MS. appears to have déng. E2 52 DINKARD, BOOK VII. quarter; many troops and much power were also maintained by him, and the multitude (mar) told him they would seize the great one from 42m who is little. 8. Bué the progeny of Afirvaita-dang the Tar, the ‘scanty giver, spoke thus: ‘ Should we for that speech destroy him, this great ove who mingles together those propitious words for us—where we are thus without doubt as Zo one thing therein, such as nextof-kin marriage, that it is not necessary to contract z¢—it would make us ever doubtful whether it might be necessary to contract it.’ 9. And Afdrvaitéa-dang the Tar, the scanty giver, spoke thus: ‘ Thou shalt not destroy that man whom mine eyes Aave seen as the most loving-eyed of the whole embodied existence; he w2d/ attain strength, for it as not seemed to me, when thou destroyest him on this account, that wisdom fas arisen for a long time ; so that no rule (Ahank8) of wisdom w// arise, in this earth, which is so counselling (hangamanig) as this one is (that is, when they destroy a man who is counselling, wisdom w2// not arise for a long while).’ ‘10, Afirvaita-dang the Tar, the scanty giver to his own feople, also spoke thus: ‘ For me thou art a pure man who is counselling.’ 11. And Zaratist spoke thus: ‘I shad/ not always be that quiet speaker, by! whom that I ave mentioned is the most propitious ¢4zmg to be obtained ; and of interfering? speaking and managing the temper ¢here is a next-of-kin marriage, and the high- * Or ‘from.’ * It may be ‘ parenthetical or ambiguous.’ CHAPTER Iv, 8-15. 53 priest who has contracted ' z¢ is to perform the ceremonial.’
3speaking and managing the temper ¢here is a next-of-kin marriage, and the high- * Or ‘from.’ * It may be ‘ parenthetical or ambiguous.’ CHAPTER Iv, 8-15. 53 priest who has contracted ' z¢ is to perform the ceremonial.’ 12, And here the good spiritual lordshipand mightiness of glory of Zaratiist, those which are provided for commemoration of the supreme lord and creator Atharymazd, are manifested as a great wonder to the multitude, ad there is rendered visible the great pre-eminence which is in him as a prophet of the creatures, which for the baseness (nankth) of the deceitful Agash’, the secret-moving and deceivingnatured, is the concealed control of a good disposition. 413. Then idleness, like even the habit of fear and nature of apostasy, is an attractor of every one of the multitude, when it extends to much length ; little by little, too, that guide and combatant becomes a petitioner for greatness, avd z¢ 7s manifest through that compassion (tang-libbeméth) and superior mindfulness of his, avd through the glory of that stout champion, ¢here ave much fame azd treasure. 14. The nobles of Afrvatté-dang the Tar, the ruler of the land, were angry and clamourers for Zaratist’s death ; but he invited the Kigs and Karaps to the religion of Adhavmazd, just as this passage of revelation states that Zaratist also spoke thus: ‘Worldly righteousness, O Aarvdita-dang, thou Tar and scanty giver! is the whole of the worship of the demons and the termination of the Mazda-worship of Zaratist. 15. And Adrvditéa-dang the Tar, the scanty giver, spoke thus: ‘O Zaratist of the Spit4mas! thou shalt not attract me to this evil in which thou really art.’ ? Or, perhaps, ‘celebrated.’ * The demon of the evil eye (see Bd. XXVIII, 33); Av. Aghashi, Vd. XX, 3, 7, 9. 54 DINKARD, BOOK VII. 16. Zaratist also spoke thus: ‘Afhaymazd enquired of me thus: “O Zaratdst! when thou hast come away to us, among the spiritual lords, who of the people in thy material existence was the protector of the powerful men who ave warriors, ‘hat was most seeking benefit, most seeking cattle, most extensively associating, most fully-supplying (that is, he gives out most things), and most hospitable’ (¢haé zs, one saw the door of a prince’s (khidiv6) treasury) ?” I replied to him thus: “ Adrv4tt4é-dang the Tar, the scanty giver.”’
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.
1And 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.’ 60, And Vohimané spoke to him thus: ‘ O Zaratdst of the Spitamas! deposit this one garment which thou carriest, so that we may confer with him dy 1 See Pahl. Yas. XLII, 7 c (Sp.). ? According to the numbering of the folios in the old Bombay MS., written in 1659, nine folios were here separated from it last century. They contained the text as far as the end of Chap. IV, and the first eight of them were found at Naosari about twenty years ago and copied. But all Indian copies, written before that time, omit this mislaid text. See S. B.E., vol. xxxvii, pp. xxxvi, XXXvii. [47] E 50 DiNKARD, BOOK VII. whom thou art produced and dy whom I am produced, who is the most propitious of spirits, who is the most beneficent of existences, and who is he ¢hat I, who am Vohdmané, am testifying (that is, I am a reminder of him).’ 61. Thereupon, Zaratist thought thus: ‘Good is he who is the creator, who is better than this reminder.’ 62. Then they proceeded in company, Vohimanéd and Zaratdst; Vohdmand frst and Zaratist after. Cuaprer IV. 1. About the marvellousness which is manifested from the first conference onwards till the end of the seventh conference which occurred within the duration of ten years, also his pre-eminence in prophecy in the world, avd the acceptance of the religion dy the exalted. Kai-Vistasp, as happened after the ten years of conference. 2. In the first two years, one marvel is this which is declared, that when he was back from the first conference, he then, by the first command of the lord and creator Adharmazd, recited the unique formula (4yin6d) in an assemblage (ram) of Kigs and Karaps, the prophecy of his Mazda-worshipping religion and commemoration of Athaymazd, as he chanted with a loud voice, avd invited mankind to the religion of Atharmazd. 3. Just as this passage of revelation mentions thus: ‘ Thereupon, the thorough inspection for this material existence of those with a sacred girdle, provided with dwellings azd provided with cattle, was altogether arranged by Zaratdst.’ 4. And when their announcement (nivédisn6) for CHAPTER III, 61-IV, 7. 5r speaking to be heard was issued’, then Zaratdst, on becoming exalted, called out unto the embodied world of righteousness to extol righteousness and to scorn the demons?. 5. ‘ The homage of the Mazdaworship of Zaratist, axd the ceremonial and obeisance for the archangels ave the best for you I assert ; and of deprecation (ay@zisnth) for the demons nextof-kin marriage is really the best intimation, so that, from the information which is given as ¢o the trustworthiness of a good work, the greatest are the most intimate of them, ¢hose of father and daughter, son and she who bore 4zm, and brother azd sister.’
26. /¢ zs declared that, upon those words, innumerable demon-worshipping Kigs and Karaps have rushed upon Zaratist and strove for his death, just like this which revelation states:—‘It is then a number (mar) have run away who have sat in the vicinity of Tar’s progeny (hdndsk6) *, the arbitrator ; and the shame of the brother of Tar arose, like that of a person whose shame was that they spoke of his next-of-kin marriage so that he might contract it.’ 7. This Tar was Adrvéité-dang* the Tar, the scanty giver, who was like a great sovereign of that * From this point §§ 4-8 and 11 have been already translated in S.B.E., vol. xviii, pp. 412, 413, in illustration of the meaning of Khvétik-das in Sasanian times and later. 2 Av. staomi ashem; ndism?f daévé (Yas. XI, 19; XII, 1). 5 An opprobrious term for the progeny of evil beings and animals, also used by a Karap when speaking of Zaratfist in Chap. III, 21. * As this name has not been found in the extant Avesta, its correct reading is uncertain. In Zs. XX, 8, it can be read Afirvait6-dih, in which dih is the Pahl. translation of Av. dang,hu, of which dang is a Pahl. transliteration; and the whole name may mean ‘friendly to the province,’ which seems suitable to this particular ruler. The MS. appears to have déng. E2 52 DINKARD, BOOK VII. quarter; many troops and much power were also maintained by him, and the multitude (mar) told him they would seize the great one from 42m who is little. 8. Bué the progeny of Afirvaita-dang the Tar, the ‘scanty giver, spoke thus: ‘ Should we for that speech destroy him, this great ove who mingles together those propitious words for us—where we are thus without doubt as Zo one thing therein, such as nextof-kin marriage, that it is not necessary to contract z¢—it would make us ever doubtful whether it might be necessary to contract it.’ 9. And Afdrvaitéa-dang the Tar, the scanty giver, spoke thus: ‘ Thou shalt not destroy that man whom mine eyes Aave seen as the most loving-eyed of the whole embodied existence; he w2d/ attain strength, for it as not seemed to me, when thou destroyest him on this account, that wisdom fas arisen for a long time ; so that no rule (Ahank8) of wisdom w// arise, in this earth, which is so counselling (hangamanig) as this one is (that is, when they destroy a man who is counselling, wisdom w2// not arise for a long while).’ ‘10, Afirvaita-dang the Tar, the scanty giver to his own feople, also spoke thus: ‘ For me thou art a pure man who is counselling.’ 11. And Zaratist spoke thus: ‘I shad/ not always be that quiet speaker, by! whom that I ave mentioned is the most propitious ¢4zmg to be obtained ; and of interfering? speaking and managing the temper ¢here is a next-of-kin marriage, and the high- * Or ‘from.’ * It may be ‘ parenthetical or ambiguous.’ CHAPTER Iv, 8-15. 53 priest who has contracted ' z¢ is to perform the ceremonial.’
3speaking and managing the temper ¢here is a next-of-kin marriage, and the high- * Or ‘from.’ * It may be ‘ parenthetical or ambiguous.’ CHAPTER Iv, 8-15. 53 priest who has contracted ' z¢ is to perform the ceremonial.’ 12, And here the good spiritual lordshipand mightiness of glory of Zaratiist, those which are provided for commemoration of the supreme lord and creator Atharymazd, are manifested as a great wonder to the multitude, ad there is rendered visible the great pre-eminence which is in him as a prophet of the creatures, which for the baseness (nankth) of the deceitful Agash’, the secret-moving and deceivingnatured, is the concealed control of a good disposition. 413. Then idleness, like even the habit of fear and nature of apostasy, is an attractor of every one of the multitude, when it extends to much length ; little by little, too, that guide and combatant becomes a petitioner for greatness, avd z¢ 7s manifest through that compassion (tang-libbeméth) and superior mindfulness of his, avd through the glory of that stout champion, ¢here ave much fame azd treasure. 14. The nobles of Afrvatté-dang the Tar, the ruler of the land, were angry and clamourers for Zaratist’s death ; but he invited the Kigs and Karaps to the religion of Adhavmazd, just as this passage of revelation states that Zaratist also spoke thus: ‘Worldly righteousness, O Aarvdita-dang, thou Tar and scanty giver! is the whole of the worship of the demons and the termination of the Mazda-worship of Zaratist. 15. And Adrvditéa-dang the Tar, the scanty giver, spoke thus: ‘O Zaratist of the Spit4mas! thou shalt not attract me to this evil in which thou really art.’ ? Or, perhaps, ‘celebrated.’ * The demon of the evil eye (see Bd. XXVIII, 33); Av. Aghashi, Vd. XX, 3, 7, 9. 54 DINKARD, BOOK VII. 16. Zaratist also spoke thus: ‘Afhaymazd enquired of me thus: “O Zaratdst! when thou hast come away to us, among the spiritual lords, who of the people in thy material existence was the protector of the powerful men who ave warriors, ‘hat was most seeking benefit, most seeking cattle, most extensively associating, most fully-supplying (that is, he gives out most things), and most hospitable’ (¢haé zs, one saw the door of a prince’s (khidiv6) treasury) ?” I replied to him thus: “ Adrv4tt4é-dang the Tar, the scanty giver.”’
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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