Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
117. ‘And he spoke zz reply to me thus: “ Him, O Zaratist! thou shalt attract, first of the men who are warriors, to thinking about, speaking about, and acting about this religion which is Adhaymazd@’s and Zaratist’s. 18. If you attract him, O Zaratdst ! and he believes in it and also gives currency to this re/gion of thine, and sits before ‘Hee in discipleship, this that oxe calls discipleship of thine he shall undertake, and the religion he hears fully he shall propagate (rabak vadiddnyén) ; he is also ever after, O Zaratist! the first of the men who are warriors, the one most seeking benefit, most seeking cattle, most extensively associating, and most hospitable of those who have yet been born azd who wzél henceforth be born. 19. Andif you do not attract him, O Zaratdst! and he does not believe in it, nor gives currency 40 this religion of thine, nor hears z¢, nor even sits before thee, nor would sit before thee, so that z¢ zs obvious to me that 4e is not attracted, thou shalt speak unto him thus, O Zaratist: ‘Thou art a stricken supplicant for righteousness, and a producer of lamentation for the souls of Tanépdhar sinners ? Literally ‘ most many-doored.’ CHAPTER IV, 16-23. 55 worthy of death;’ for even so it is, and for this reason he becomes worthy of death, because the existence of the religion is known to him.” 20, What I tell thee, O Adrvaita-dang, thou Tar and scanty giver! is that thou art a stricken supplicant for righteousness, a producer of lamentation for the souls of Tandépdhar sinners worthy of death.’ 21. One prodigy of the demons is specified, who was the enemy of whatever sacred beings ¢here are, a Karap, Vaédvéist! dy name, of those unsanctified (ayastan) éy Atharmazd?. 22. And Atharymazd spoke thus: ‘I so befriend that man, O Zaratdst! who is put forward by me over the creatures, whom thou shalt invite (khvAnés), I wko am Adharmazd, because I am through righteousness opposed to harm (that is, through virtue I keep harm away from the creatures), azd the archangels are opposed to harm. 23. Therefore do thou proceed, O Zaratist! and thou shalt demand from him for me (that is, keep as my property) a hundred youths of vigour (tésh tal) %, girls, and teams of four horses; so do thou speak to him thus: “O Védvoist! Adharmazd demands from thee a hundred youths of vigour, girls, and teams of four horses; if thou givest hem 1 Here written in Pazand, but the Pahlavi form, Védvoist, occurs in §§ 23, 24. 2 Or ‘of the non-worshippers of Adharmazd,’ ® For an instance of gifts of slaves see the Pahlavi inscription on an engraved stone from Baghdad, in Indian Antiquary, vol. xi, p- 224, ll 2, 3 of inscription: ‘kevan bidQin va-kanigak6 . . lakhvar . . . shedrvfinam . . . va-zak shiba ridé va-shiba kanjgakéan shedrfint :’—‘ Now . . . I send back a slave-boy and slavegirl . . . and those seven slave-boys and seven slave-girls are sent.’ This inscription was probably engraved in the seventh century, judging from the forms of the letters.
2. . shedrvfinam . . . va-zak shiba ridé va-shiba kanjgakéan shedrfint :’—‘ Now . . . I send back a slave-boy and slavegirl . . . and those seven slave-boys and seven slave-girls are sent.’ This inscription was probably engraved in the seventh century, judging from the forms of the letters. 56 DINKARD, BOOK VII. to him, splendour and glory are thine through that giving ; and if thou dost not give to him, evil destiny is thine through that not-giving.”’ 24. Then Zaratist walked on to that Védvoist of those unsanctified, and spoke to him thus: ‘O Védvoist of the unsanctified! that which Adharmazd demands from thee is a hundred youths of vigour, girls, and teams of four horses; if thou givest them to him, splendour and glory are thine through that giving ; and if thou dost not give to him, evil destiny is thine through that not-giving. 25. And that Karap shouted in reply ¢o Zaratttst thus: ‘ For me there is no more from thee (that is, there is no opulence for me from thy action), nor from Adhazmaz@d; I am more of a divinity (bagtar) and am more forward in opulence than even Adhaymazd ; many droves of a thousand swine are also acquired by me.’ 26. On went Zaratist, up to Atharmazd and up to the archangels, and Zaratfst spoke thus: ‘O Athavmazd, propitious spirit, creator of the world of embodied dezngs, thou righteous one / thus spoke he zm reply to me: “For me ¢here is no more from thee, nor from Adhaymazd; I am more of a divinity than thee ov even Athaymazd, and many droves of a thousand swine are acquired by me.”’ 27. And Atthaymazd spoke thus: ‘Owing to the splendour and glory of those which are ours, O Zaratdst! that man has acquired arrogance (that is, the cattle we produced are the many cattle of his arrogance). 28. This w2// de his retribution for it then, however, when he does not reach further alive at the end of the third night!; in that third night ' Apparently the third night after death, on the passing away of CHAPTER IV, 24-32. 57 they wz/7 have stood aloof from alongside his life (that is, they wz// have stood away from assisting it) ; those seven of them who are radiant and brighteyed (sféd5 détsar) make him rush up on high, and up there on high fe shall be fed upon mouldy bread (parnan).’ 29. One marvel is the great healthfulness owing to the Hém-water and the bringing of this dy Zaratist from the river Déattt, which is manifested when Vohimanéd was conveying Azm to the conference. 30. Just as is declared in the words of Athaymazd to Zaratist thus: ‘For them is the Hém-water which thou bringest, O Zaratdst! not for those demon-worshipping people who worship the demons, or for a satisfier of courtezans (géh-vigdr); they shall sprinkle it on to that bull thou shalt bring forward, who is a four-year-old of exhausted vigour, black-haired and useful; o# drinking up the water, that bull wz/7 become quite sound from that infirmity.’
331. Thereupon, Zaratist went on first into the embodied existence, on which dwelt, at the end of Sag4st4n', that same Parshad whose title was T674 (the Bull). 32. Parshad-t6rA* also spoke to him which the soul is supposed to have its destination determined, until the resurrection (see Hadékht Nask, II, 18; III, 17). If the seven sacred beings who stand aloof from him be the archangels, they treat Védvoist very leniently ; but this legend treats of a period which it assumes to be earlier than the laws of Zaratfst. 1 The modern Sfst4n, bordering upon Afghanistan and Bulfi- Aistan. * Av. Parshad-gau, mentioned twice in Yt. XIII, 96, 127, but it is not certain that both allusions refer to the same individual. The name also occurs in Bd. XXIX, 5, but only in one old MS.; in all others another name is given, though the locality appears to be 7 58 DINKARD, BOOK VII. thus: ‘O Zaratist of the Spitamas! give me this Hém-water which thou bringest.. 33. And Zaratast spoke thus: ‘ Do thou praise righteousness, O Parshaa-t674 ! and scorn the demons; aéso utter the profession 1 of the Mazda-worship of Zaratdst among the iniquitous.’ 34. /¢ was praised by Parshad-tér4, and the demons were scorned by him; yet he did not speak among the iniquitous as to his accepting the Mazda-worship of Zaratist. 35. Forward to him came Zaratist at that praise of righteousness, for him was that Hém-water which Zaratdst brought ; not for those demon-worshipping people wko have worshipped the demons, éw¢ for that bull of his which Zaratdst brought forward, a four-year-old of exhausted vigour, black-haired and useful ; owing to that bringing forward of the water, the bull became quite sound from that infirmity. 36. One marvel is that which is declared regarding the rushing of the evil Spirit for the slaughter of Zaratist, just as revelation? mentions thus: ‘ From the northern quarter forth rushed the deadly evil spirit, and thus shouted he, astute in evil, the deadly evil spirit: “Rush on, O fiend! and destroy the righteous Zaratdst.” 37. On to him they rushed, the fiend, the demon Bad, and secret-moving Pestilence, the deceiver. 38. Zaratdst chanted aloud the Ahunavair; the fiend was confounded at that, and away they rushed, the demon Bfd and secretmoving Pestilence, the deceiver. 39. And the fiends shouted thus: “ Thou art scornfully observing, O evil spirit! (that is, anything to the purpose thou nearly the same. In § 31 the first part of the name is here written Parshéd. 1 The Fravariné, Yas. XI, 16. 2 Pahl. Vd. XIX, 1-4. CHAPTER IV, 33-44. 59
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.
117. ‘And he spoke zz reply to me thus: “ Him, O Zaratist! thou shalt attract, first of the men who are warriors, to thinking about, speaking about, and acting about this religion which is Adhaymazd@’s and Zaratist’s. 18. If you attract him, O Zaratdst ! and he believes in it and also gives currency to this re/gion of thine, and sits before ‘Hee in discipleship, this that oxe calls discipleship of thine he shall undertake, and the religion he hears fully he shall propagate (rabak vadiddnyén) ; he is also ever after, O Zaratist! the first of the men who are warriors, the one most seeking benefit, most seeking cattle, most extensively associating, and most hospitable of those who have yet been born azd who wzél henceforth be born. 19. Andif you do not attract him, O Zaratdst! and he does not believe in it, nor gives currency 40 this religion of thine, nor hears z¢, nor even sits before thee, nor would sit before thee, so that z¢ zs obvious to me that 4e is not attracted, thou shalt speak unto him thus, O Zaratist: ‘Thou art a stricken supplicant for righteousness, and a producer of lamentation for the souls of Tanépdhar sinners ? Literally ‘ most many-doored.’ CHAPTER IV, 16-23. 55 worthy of death;’ for even so it is, and for this reason he becomes worthy of death, because the existence of the religion is known to him.” 20, What I tell thee, O Adrvaita-dang, thou Tar and scanty giver! is that thou art a stricken supplicant for righteousness, a producer of lamentation for the souls of Tandépdhar sinners worthy of death.’ 21. One prodigy of the demons is specified, who was the enemy of whatever sacred beings ¢here are, a Karap, Vaédvéist! dy name, of those unsanctified (ayastan) éy Atharmazd?. 22. And Atharymazd spoke thus: ‘I so befriend that man, O Zaratdst! who is put forward by me over the creatures, whom thou shalt invite (khvAnés), I wko am Adharmazd, because I am through righteousness opposed to harm (that is, through virtue I keep harm away from the creatures), azd the archangels are opposed to harm. 23. Therefore do thou proceed, O Zaratist! and thou shalt demand from him for me (that is, keep as my property) a hundred youths of vigour (tésh tal) %, girls, and teams of four horses; so do thou speak to him thus: “O Védvoist! Adharmazd demands from thee a hundred youths of vigour, girls, and teams of four horses; if thou givest hem 1 Here written in Pazand, but the Pahlavi form, Védvoist, occurs in §§ 23, 24. 2 Or ‘of the non-worshippers of Adharmazd,’ ® For an instance of gifts of slaves see the Pahlavi inscription on an engraved stone from Baghdad, in Indian Antiquary, vol. xi, p- 224, ll 2, 3 of inscription: ‘kevan bidQin va-kanigak6 . . lakhvar . . . shedrvfinam . . . va-zak shiba ridé va-shiba kanjgakéan shedrfint :’—‘ Now . . . I send back a slave-boy and slavegirl . . . and those seven slave-boys and seven slave-girls are sent.’ This inscription was probably engraved in the seventh century, judging from the forms of the letters.
2. . shedrvfinam . . . va-zak shiba ridé va-shiba kanjgakéan shedrfint :’—‘ Now . . . I send back a slave-boy and slavegirl . . . and those seven slave-boys and seven slave-girls are sent.’ This inscription was probably engraved in the seventh century, judging from the forms of the letters. 56 DINKARD, BOOK VII. to him, splendour and glory are thine through that giving ; and if thou dost not give to him, evil destiny is thine through that not-giving.”’ 24. Then Zaratist walked on to that Védvoist of those unsanctified, and spoke to him thus: ‘O Védvoist of the unsanctified! that which Adharmazd demands from thee is a hundred youths of vigour, girls, and teams of four horses; if thou givest them to him, splendour and glory are thine through that giving ; and if thou dost not give to him, evil destiny is thine through that not-giving. 25. And that Karap shouted in reply ¢o Zaratttst thus: ‘ For me there is no more from thee (that is, there is no opulence for me from thy action), nor from Adhazmaz@d; I am more of a divinity (bagtar) and am more forward in opulence than even Adhaymazd ; many droves of a thousand swine are also acquired by me.’ 26. On went Zaratist, up to Atharmazd and up to the archangels, and Zaratfst spoke thus: ‘O Athavmazd, propitious spirit, creator of the world of embodied dezngs, thou righteous one / thus spoke he zm reply to me: “For me ¢here is no more from thee, nor from Adhaymazd; I am more of a divinity than thee ov even Athaymazd, and many droves of a thousand swine are acquired by me.”’ 27. And Atthaymazd spoke thus: ‘Owing to the splendour and glory of those which are ours, O Zaratdst! that man has acquired arrogance (that is, the cattle we produced are the many cattle of his arrogance). 28. This w2// de his retribution for it then, however, when he does not reach further alive at the end of the third night!; in that third night ' Apparently the third night after death, on the passing away of CHAPTER IV, 24-32. 57 they wz/7 have stood aloof from alongside his life (that is, they wz// have stood away from assisting it) ; those seven of them who are radiant and brighteyed (sféd5 détsar) make him rush up on high, and up there on high fe shall be fed upon mouldy bread (parnan).’ 29. One marvel is the great healthfulness owing to the Hém-water and the bringing of this dy Zaratist from the river Déattt, which is manifested when Vohimanéd was conveying Azm to the conference. 30. Just as is declared in the words of Athaymazd to Zaratist thus: ‘For them is the Hém-water which thou bringest, O Zaratdst! not for those demon-worshipping people who worship the demons, or for a satisfier of courtezans (géh-vigdr); they shall sprinkle it on to that bull thou shalt bring forward, who is a four-year-old of exhausted vigour, black-haired and useful; o# drinking up the water, that bull wz/7 become quite sound from that infirmity.’
331. Thereupon, Zaratist went on first into the embodied existence, on which dwelt, at the end of Sag4st4n', that same Parshad whose title was T674 (the Bull). 32. Parshad-t6rA* also spoke to him which the soul is supposed to have its destination determined, until the resurrection (see Hadékht Nask, II, 18; III, 17). If the seven sacred beings who stand aloof from him be the archangels, they treat Védvoist very leniently ; but this legend treats of a period which it assumes to be earlier than the laws of Zaratfst. 1 The modern Sfst4n, bordering upon Afghanistan and Bulfi- Aistan. * Av. Parshad-gau, mentioned twice in Yt. XIII, 96, 127, but it is not certain that both allusions refer to the same individual. The name also occurs in Bd. XXIX, 5, but only in one old MS.; in all others another name is given, though the locality appears to be 7 58 DINKARD, BOOK VII. thus: ‘O Zaratist of the Spitamas! give me this Hém-water which thou bringest.. 33. And Zaratast spoke thus: ‘ Do thou praise righteousness, O Parshaa-t674 ! and scorn the demons; aéso utter the profession 1 of the Mazda-worship of Zaratdst among the iniquitous.’ 34. /¢ was praised by Parshad-tér4, and the demons were scorned by him; yet he did not speak among the iniquitous as to his accepting the Mazda-worship of Zaratist. 35. Forward to him came Zaratist at that praise of righteousness, for him was that Hém-water which Zaratdst brought ; not for those demon-worshipping people wko have worshipped the demons, éw¢ for that bull of his which Zaratdst brought forward, a four-year-old of exhausted vigour, black-haired and useful ; owing to that bringing forward of the water, the bull became quite sound from that infirmity. 36. One marvel is that which is declared regarding the rushing of the evil Spirit for the slaughter of Zaratist, just as revelation? mentions thus: ‘ From the northern quarter forth rushed the deadly evil spirit, and thus shouted he, astute in evil, the deadly evil spirit: “Rush on, O fiend! and destroy the righteous Zaratdst.” 37. On to him they rushed, the fiend, the demon Bad, and secret-moving Pestilence, the deceiver. 38. Zaratdst chanted aloud the Ahunavair; the fiend was confounded at that, and away they rushed, the demon Bfd and secretmoving Pestilence, the deceiver. 39. And the fiends shouted thus: “ Thou art scornfully observing, O evil spirit! (that is, anything to the purpose thou nearly the same. In § 31 the first part of the name is here written Parshéd. 1 The Fravariné, Yas. XI, 16. 2 Pahl. Vd. XIX, 1-4. CHAPTER IV, 33-44. 59
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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