Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
139. 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 dost not thoroughly observe, and what thou orderest us to do is not possible); the death of him who is Zaratist of the Spitamas is not contemplated by us.” 40. Owing to the full glory of the righteous Zaratist, he perceived in 42s mind thus: “ The wicked demons, astute in evil, consult together about my death ;” and up stood Zaratdst, forth went Zaratdst.’ 41. Here is manifested a great wonder to the multitude, in that which is mentioned thus: ‘ And a stone was put forth by the righteous Zaratist, that was held in Azs hand, and the size of a hut, azd which was obtained by him from the creator Athavmazd, the spiritual Yath4-ahf-vairyé 1.’ 42. And one marvel is this which is manifested not only in the country of Irén to Iranians, but in every land and to every race: the shattering of the demons’ bodies ¢hrough the chanting of the Ahunavair aloud éy Zaratist. 43. Just as that which a passage*® mentions thus: ‘1 worship the resources of the Kay4n glory, with which the righteous ZaratQst was associated in thinking about, speaking about, azd acting about the religion which was, of all embodied existences, the most righteous in righteousness, the most lordly in sovereignty, the most radiant in radiance, and the most glorious in glory. 44. At 472s appearance? the demons have fallen before him, at A4?s appearance their semen (mayagdn) also drops, at zs appearance the courtezan is also withdrawn by them from mankind ; 1 The first three words of the Ahunavair formula. 2 See Yt. XIX, 78-81. ’ Reading véndvdahakih, but the first letter is omitted in all three occurrences of the word. 60 DiNKARD, BOOK VII. on hearing! him ¢hey lamented, very violently is it lamented by the demons. 45. By the Ahunavair, which the righteous Zaratdst chanted aloud to them, all the demons are seized and buried in the earth, where the complete shattering of their bodies is manifest.’ 46. Se that, after the shattering of their bodies, it became evident to those in the world ¢hat they were not able to do mischief in the bodily form of a demon, and they have been declared of the nature of sacred beings to mankind, év¢ mankird fully understood that they are not sacred beings, but demons.
247. Zaratist revealed (gush ft) to mankind by the word of Afthaymazd, how in this religion the latter tells in words to Zaratdst where and how, in the embodied existence, mankind consider a demon as exalted or as a high-priest, because they are where they say that they must consider some one as high-priest. 48. So Atharymazd spoke ¢o Zaratist thus: ‘ How do they who are good people, O Zaratdst! consider a demon as exalted? and how are they that even tell a demon thus: “We should accept you,” because the demons speak thus: “It will happen to you” ?’ 49. And Zaratist spoke thus: ‘Only for the reason, O Atharmazd! that people hasten on to that which is a jungly plain without dwellings, where no one resides from the departure of light until sun- * If the word be Pahlavi, it is probably intended for sn4yan, ‘hearing’; but it may be merely an approximate transcript of Av. snaodhenztis, which word, if this be the case, must have puzzled Sasanian scholars as much as it does those of the present time. As a transcript, the word might be read snédfy4n, and we might guess the meaning of the phrase to be ‘thereupon weeping shey lamented.’ CHAPTER IV, 45-53. 61 3 rise arrives, when 7¢ zs two HAsars! of night, and again silently (agép) from sunset until their returning together when the two Hasars of night are gone, they hear that no work, no men, and no voices of dogs are there. 50. Then they say as to that, on arriving back, thus: ‘“ We have consulted with the demons there; when we request (z4ém) monarchy (s4st4rth) and leadership from them, they give them to us; when we request the possession of flocks and opulence from them, they give them to us.”’ 51. Zhen Atharmazd spoke thus: ‘How can they do such a thing for them, O Zaratdst! (that is, how does it happen ¢hat zt zs continually given by them for those that speak thus: “It happened to us”) ?’ 52. And Zaratist spoke thus: ‘They speak variously, O Athaymazd! as to that generosity ; there is oze who speaks thus: “I have ever after been possessing more flocks, so long as I am zm consultation with the demons ;” and there is another who speaks thus: “I have ever after been worse and more ill-fated, so long as we are.zz consultation with those demons;” according as they possess a full subsistence for themse/ves from the demons (that is, when they diversely subsist fully o# whatever they bespeak from the demons).’ 53. Zaratdst also spoke thus: ‘So they speak about it, O Adharmazd! thus: “Observe further, where any one of us returns fe is either shrunk together (that is, he holds 42s head down to Azs chest), or shrunk away (that is, he looks quite aside), or is only pleasantly 1 Av. hathra, which, as a measure of time, varies from one to two hours (see Farh. Ofm, p. 43, Il. 1-3). 62 D{NKARD,’ BOOK VII. cast down and, owing to acquiescence in him, the demons tempt (nes,hdnd) 41m away out of mankind.”’
3hathra, which, as a measure of time, varies from one to two hours (see Farh. Ofm, p. 43, Il. 1-3). 62 D{NKARD,’ BOOK VII. cast down and, owing to acquiescence in him, the demons tempt (nes,hdnd) 41m away out of mankind.”’ 54. And Attharymazd spoke thus: ‘According to thy wish, do thou, O Zaratdst! fully observe thy existence, upwards from the head, downwards from the sole! of the foot, and afar oz various sides; and thou shouldst beseech before and behind and zz every direction, for we ave not as to thee as the demons ave as to mankind, we give away everything only in invisibility ; but the demons, through close connection, when they rush out, tempt only with pleasantness. 55. Even unto thee, O Zaratdst! a fiend wz// rush, a female, golden-bodied avd fullbosomed (so that she wears a bodice), and she rushes to request companionship from thee; a female, golden-bodied azd full-bosomed, to request conversation from thee, to request co-operation from thee. 56. Bué thou shouldst not grant her companionship, nor conversation, nor shalt thou prescribe any conduct for her; afterwards, to revert her downwards, thou shalt utter aloud that triumphant saying the Yath4-ahd-vairyé.’ 57. Zaratist proceeded to the habitable and friendly world, for the purpose of fully observing that beaten track (kh@pisn6) of the embodied existence; then that fiend came forward when he sat in the vicinity of a garment—that garment? which, when Vohimané was conveying 42m to the conference, was deposited by him—a female, goldenbodied azd full-bosomed, and companionship, con- 1 Assuming that lély4 stands for zérih; the only difference, in Pahlavi writing, being in the first letter. _ ® See Chap. III, 60. CHAPTER IV, 54-62. 63 versation, and co-operation weve requested by her from him; she also whined (dandidd5): ‘I am Spendaymad}.’ 58. And Zaratfist spoke thus: ‘She who is Spendaymad was fully observed by me in the light of a cloudless day, and that Spendaymad appeared to me fine behind and fine before and fine all round (that is, 2% all positions she was handsome); do thou turn ¢ky back, and I shall know if thou art Spendaymad,’ 59. And the fiend spoke to him thus: ‘O Zaratst of the Spitamas! where we are, those who are females are handsome in front, éu¢ frightfully hideous behind; so do not make a demand for my back.’ 60. After she 4ad protested a third ¢2me, the fiend turned er back, and she was seen by Zaratdst behind in the groin; and when matter was exuded, z¢ was full of serpents, toads, lizards, centipedes, and frogs.
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.
139. 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 dost not thoroughly observe, and what thou orderest us to do is not possible); the death of him who is Zaratist of the Spitamas is not contemplated by us.” 40. Owing to the full glory of the righteous Zaratist, he perceived in 42s mind thus: “ The wicked demons, astute in evil, consult together about my death ;” and up stood Zaratdst, forth went Zaratdst.’ 41. Here is manifested a great wonder to the multitude, in that which is mentioned thus: ‘ And a stone was put forth by the righteous Zaratist, that was held in Azs hand, and the size of a hut, azd which was obtained by him from the creator Athavmazd, the spiritual Yath4-ahf-vairyé 1.’ 42. And one marvel is this which is manifested not only in the country of Irén to Iranians, but in every land and to every race: the shattering of the demons’ bodies ¢hrough the chanting of the Ahunavair aloud éy Zaratist. 43. Just as that which a passage*® mentions thus: ‘1 worship the resources of the Kay4n glory, with which the righteous ZaratQst was associated in thinking about, speaking about, azd acting about the religion which was, of all embodied existences, the most righteous in righteousness, the most lordly in sovereignty, the most radiant in radiance, and the most glorious in glory. 44. At 472s appearance? the demons have fallen before him, at A4?s appearance their semen (mayagdn) also drops, at zs appearance the courtezan is also withdrawn by them from mankind ; 1 The first three words of the Ahunavair formula. 2 See Yt. XIX, 78-81. ’ Reading véndvdahakih, but the first letter is omitted in all three occurrences of the word. 60 DiNKARD, BOOK VII. on hearing! him ¢hey lamented, very violently is it lamented by the demons. 45. By the Ahunavair, which the righteous Zaratdst chanted aloud to them, all the demons are seized and buried in the earth, where the complete shattering of their bodies is manifest.’ 46. Se that, after the shattering of their bodies, it became evident to those in the world ¢hat they were not able to do mischief in the bodily form of a demon, and they have been declared of the nature of sacred beings to mankind, év¢ mankird fully understood that they are not sacred beings, but demons.
247. Zaratist revealed (gush ft) to mankind by the word of Afthaymazd, how in this religion the latter tells in words to Zaratdst where and how, in the embodied existence, mankind consider a demon as exalted or as a high-priest, because they are where they say that they must consider some one as high-priest. 48. So Atharymazd spoke ¢o Zaratist thus: ‘ How do they who are good people, O Zaratdst! consider a demon as exalted? and how are they that even tell a demon thus: “We should accept you,” because the demons speak thus: “It will happen to you” ?’ 49. And Zaratist spoke thus: ‘Only for the reason, O Atharmazd! that people hasten on to that which is a jungly plain without dwellings, where no one resides from the departure of light until sun- * If the word be Pahlavi, it is probably intended for sn4yan, ‘hearing’; but it may be merely an approximate transcript of Av. snaodhenztis, which word, if this be the case, must have puzzled Sasanian scholars as much as it does those of the present time. As a transcript, the word might be read snédfy4n, and we might guess the meaning of the phrase to be ‘thereupon weeping shey lamented.’ CHAPTER IV, 45-53. 61 3 rise arrives, when 7¢ zs two HAsars! of night, and again silently (agép) from sunset until their returning together when the two Hasars of night are gone, they hear that no work, no men, and no voices of dogs are there. 50. Then they say as to that, on arriving back, thus: ‘“ We have consulted with the demons there; when we request (z4ém) monarchy (s4st4rth) and leadership from them, they give them to us; when we request the possession of flocks and opulence from them, they give them to us.”’ 51. Zhen Atharmazd spoke thus: ‘How can they do such a thing for them, O Zaratdst! (that is, how does it happen ¢hat zt zs continually given by them for those that speak thus: “It happened to us”) ?’ 52. And Zaratist spoke thus: ‘They speak variously, O Athaymazd! as to that generosity ; there is oze who speaks thus: “I have ever after been possessing more flocks, so long as I am zm consultation with the demons ;” and there is another who speaks thus: “I have ever after been worse and more ill-fated, so long as we are.zz consultation with those demons;” according as they possess a full subsistence for themse/ves from the demons (that is, when they diversely subsist fully o# whatever they bespeak from the demons).’ 53. Zaratdst also spoke thus: ‘So they speak about it, O Adharmazd! thus: “Observe further, where any one of us returns fe is either shrunk together (that is, he holds 42s head down to Azs chest), or shrunk away (that is, he looks quite aside), or is only pleasantly 1 Av. hathra, which, as a measure of time, varies from one to two hours (see Farh. Ofm, p. 43, Il. 1-3). 62 D{NKARD,’ BOOK VII. cast down and, owing to acquiescence in him, the demons tempt (nes,hdnd) 41m away out of mankind.”’
3hathra, which, as a measure of time, varies from one to two hours (see Farh. Ofm, p. 43, Il. 1-3). 62 D{NKARD,’ BOOK VII. cast down and, owing to acquiescence in him, the demons tempt (nes,hdnd) 41m away out of mankind.”’ 54. And Attharymazd spoke thus: ‘According to thy wish, do thou, O Zaratdst! fully observe thy existence, upwards from the head, downwards from the sole! of the foot, and afar oz various sides; and thou shouldst beseech before and behind and zz every direction, for we ave not as to thee as the demons ave as to mankind, we give away everything only in invisibility ; but the demons, through close connection, when they rush out, tempt only with pleasantness. 55. Even unto thee, O Zaratdst! a fiend wz// rush, a female, golden-bodied avd fullbosomed (so that she wears a bodice), and she rushes to request companionship from thee; a female, golden-bodied azd full-bosomed, to request conversation from thee, to request co-operation from thee. 56. Bué thou shouldst not grant her companionship, nor conversation, nor shalt thou prescribe any conduct for her; afterwards, to revert her downwards, thou shalt utter aloud that triumphant saying the Yath4-ahd-vairyé.’ 57. Zaratist proceeded to the habitable and friendly world, for the purpose of fully observing that beaten track (kh@pisn6) of the embodied existence; then that fiend came forward when he sat in the vicinity of a garment—that garment? which, when Vohimané was conveying 42m to the conference, was deposited by him—a female, goldenbodied azd full-bosomed, and companionship, con- 1 Assuming that lély4 stands for zérih; the only difference, in Pahlavi writing, being in the first letter. _ ® See Chap. III, 60. CHAPTER IV, 54-62. 63 versation, and co-operation weve requested by her from him; she also whined (dandidd5): ‘I am Spendaymad}.’ 58. And Zaratfist spoke thus: ‘She who is Spendaymad was fully observed by me in the light of a cloudless day, and that Spendaymad appeared to me fine behind and fine before and fine all round (that is, 2% all positions she was handsome); do thou turn ¢ky back, and I shall know if thou art Spendaymad,’ 59. And the fiend spoke to him thus: ‘O Zaratst of the Spitamas! where we are, those who are females are handsome in front, éu¢ frightfully hideous behind; so do not make a demand for my back.’ 60. After she 4ad protested a third ¢2me, the fiend turned er back, and she was seen by Zaratdst behind in the groin; and when matter was exuded, z¢ was full of serpents, toads, lizards, centipedes, and frogs.
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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