Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1After 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. 61. And that triumphant saying, the Yatha-ahdvairy6, was uttered aloud by Zaratdst; then that fiend was annihilated, and Aéshmak? the Karap rushed forth. 62. And he grumbled in leaving, thus: ‘The misery which is here de/ow is such as I have obtained, because, owing to thee, I thought that thy sacred beings were more joyful than any heroes who through defeat go to hell; I proceed more joyfully ¢an the sacred beings, as regards the life in the body, so that I fully deceive the life in thy body, and thou art fully deceived by me as regards thine.’ * The female archangel Bountiful Devotion, in whose special charge are the earth and virtuous women; see Sls. XV, 5, 20-24. ? See Chap. II, 44, 45. 64 DINKARD, BOOK VII. 63. Zaratist also revealed (gushdft5) this secret to mankind, and their knowledge ow to test a demon is manifested therein, even by a great wonder of the same nature to mankind: the visible rushing of the demons into the world before Zaratist, and their bodies dezng afterwards shattered by the loud chanting of revelation dy Zaratdst from the Avesta announced, which was the acceptance of z¢s truth by the ruler Vistésp and the people of that time; and if this Aad not been so, and Vistasp and those of Azs time were not accepting the Avesta which was announced by Zaratést zn this fashion, through ¢hey considering z¢ false, it would not have reached unto us. 64. One marvel is this, with which, too, he who was Zaratist became aware from revelation, about the vileness and perverted religion of Zak of the deadly Karaps of Vistasp and many other Kais and Karaps who were at the residence of Vistdsp, their combination for the death of Zaratist, the preparation for severe abuse of him to Vist4sp, and influencing Vistasp for his death by command of Vistasp, whzch extends to awful imprisonment and punishment. 65. Afterwards, too, his knowledge about zs preservation therefrom, the manifestation of his wondrousness, and the evidence concerning Ais attainment unto prophesying; aso after the continuance of the last questioning of the ten years of conference, 42s departure alone, by the advice and command of Athaymazd, to the residence of VistAsp and the precinct (var) of that terrible conflict. 66. ffs uttering, on the horse-course (asp4nvar) of Vistasp, a reminder of the power and triumph of Adharmazd over himself, as he invited Vistésp to CHAPTER IV, 63-69. 65 the religion of Adhaymazd ; and with great wisdom Vistasp heard the words of Zaratdst, on account of his own complete mindfulness and spiritual knowledge of ritual, and would have asked for an outpouring of prophecy.
265 the religion of Adhaymazd ; and with great wisdom Vistasp heard the words of Zaratdst, on account of his own complete mindfulness and spiritual knowledge of ritual, and would have asked for an outpouring of prophecy. 67. But thereupon, too—before the words of Zaratist were fully heard by him, azd he could have understood the character of Zaratist—owing to the demonizing of the deadly Zak and the rest of those Kigs and Karaps, spoken out with slanderous knowledge and perverse actions to Vistasp about Zaratist, there then occurred his consignment of Zaratdst to that confinement avd punishment as stated in the words of Zaratist thus: ‘I have spoken about their three enquiries, and I am bound by thirty of them, I with thirty-three fetters of murderers, wicked ones, and demon-worshippers?. 68. But the hunger of manhood’s inclination? violently affected the strength of my legs, but the hunger of manhood’s inclination violently affected the force of my arms, but the hunger of manhood’s inclination violently affected the hearing of my ears, but the hunger of manhood's inclination violently affected the sight of my eyes, and it would force away my bosom up to my back (so that it? would stay behind at my back) through the continuance of that deadly hunger of manhood's inclination.’ 69. And here, through the mightiness of Zaratast 1 Compare Zs, XXIII, 5. * Reading gfisn-girdth; but it might be dfis-virath, ‘bad provision.’ He was left to starve to death in prison. ® The bosom. The idea of the writer appears to have been that in case of utter starvation the chest would totally collapse, so that the breast bone would touch the spine. (47] F 66 DINKARD, BOOK VII. evil, where ¢here became manifest, in the mode which is written, the descent of his life into so much punishment, due to hunger and thirst, heavy fetters, and other misery unto which the strength of human nature is attaining, dw¢ unto which z¢ is not destined —is manifested a great wonder to king Vistésp and his officials, when zs full-glorious person was found by them alive in awfulness, imprisonment, and those other transformations (padgastakth) of long-continued starvation. 70. One marvel is this, that the sacred beings contrived, for the sake of (va/ vah4n-t) his preservation _ from that awfulness, a body possessing life, avd on his account it became lifeless and imperceptible ; afterwards, in the great session of Vistasp and the assembly of the world, Zaratdst, through the strength and blessedness of the true word, restored the same body anew, like that which is issuing in the statement of the wonder about the splendid horse of Vistasp'. 71. One marvel is his telling and disclosing the thoughts of king Vistasp and of those of the realm, and many other concealed matters, through spiritual perception. . 72. One marvel is several.matters of evil deceit (vad gam4s) which Dahak had done in Bépél?
371. One marvel is his telling and disclosing the thoughts of king Vistasp and of those of the realm, and many other concealed matters, through spiritual perception. . 72. One marvel is several.matters of evil deceit (vad gam4s) which Dahak had done in Bépél? * This very slight allusion to the cure of Vistasp’s horse by Zaratfist is sufficient to show that this legend existed in the ninth century ; but the writer of the Dinkard seems inclined to trace it back to a tale that he vaguely relates in the earlier part of this section, and which he evidently found in older writings ; this tale, however, does not mention a horse, but only an animated body. The Persian Zaratist-ndma developes the legend of the sick horse, whose legs are drawn up to its belly, into 160 couplets. ? Babylon; see Yt. V, 29-31; XV, 19-21. CHAPTER IV, 70-75. 67 through witchcraft, avd mankind had come to idolworship through that seduction, and zts increase was the destruction of the world; éx¢ through the triumphant words of the religion, which Zaratdst proclaimed opposing it, that witchcraft is all dissipated and disabled. 73. One marvel is this which is manifested, with wonders owing to Zaratist, in controversy about the religion with the famous learned of the realm, among whom, known for learning zz the world, ave the investigators (girdyag4n6) of the words of speech ; and among those ¢4zmgs which are more surprisingly controversial ave those later (sibastar) words which are to save their creatures by a later religion. 74. Also to proclaim its truth intelligibly, and to make king Vistasp azd those previously learned men without doubt as to the truth of the religion, the creator Atharmazd sends some sfirzts, Vohimanéd, Ashavahisté, and the propitious fire’, as a reminder to Vistasp about the true prophesying of Zaratdst, and the desire of Adhavmazd for the acceptance of the religion of Mazda-worship dy Vistésp and for tts propagation in the world. 75. The wondrousness which is manifested to Vistasp and those of the realm—both through the travelling (vdézidan6) of those archangels down from the sky to the earth, and in ¢hezr travelling to the abode of Vistasp—was like this which revelation mentions thus: ‘ Then he who is the creator Adharmazd spoke ¢o them, to Vohimandé, Ashavahist6, and also the fire of Adhaymazd, the propitious, thus: “ Proceed! you who are archangels, unto the 1 Compare Zs. XXIII, 7. F 2 68 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.
1After 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. 61. And that triumphant saying, the Yatha-ahdvairy6, was uttered aloud by Zaratdst; then that fiend was annihilated, and Aéshmak? the Karap rushed forth. 62. And he grumbled in leaving, thus: ‘The misery which is here de/ow is such as I have obtained, because, owing to thee, I thought that thy sacred beings were more joyful than any heroes who through defeat go to hell; I proceed more joyfully ¢an the sacred beings, as regards the life in the body, so that I fully deceive the life in thy body, and thou art fully deceived by me as regards thine.’ * The female archangel Bountiful Devotion, in whose special charge are the earth and virtuous women; see Sls. XV, 5, 20-24. ? See Chap. II, 44, 45. 64 DINKARD, BOOK VII. 63. Zaratist also revealed (gushdft5) this secret to mankind, and their knowledge ow to test a demon is manifested therein, even by a great wonder of the same nature to mankind: the visible rushing of the demons into the world before Zaratist, and their bodies dezng afterwards shattered by the loud chanting of revelation dy Zaratdst from the Avesta announced, which was the acceptance of z¢s truth by the ruler Vistésp and the people of that time; and if this Aad not been so, and Vistasp and those of Azs time were not accepting the Avesta which was announced by Zaratést zn this fashion, through ¢hey considering z¢ false, it would not have reached unto us. 64. One marvel is this, with which, too, he who was Zaratist became aware from revelation, about the vileness and perverted religion of Zak of the deadly Karaps of Vistasp and many other Kais and Karaps who were at the residence of Vistdsp, their combination for the death of Zaratist, the preparation for severe abuse of him to Vist4sp, and influencing Vistasp for his death by command of Vistasp, whzch extends to awful imprisonment and punishment. 65. Afterwards, too, his knowledge about zs preservation therefrom, the manifestation of his wondrousness, and the evidence concerning Ais attainment unto prophesying; aso after the continuance of the last questioning of the ten years of conference, 42s departure alone, by the advice and command of Athaymazd, to the residence of VistAsp and the precinct (var) of that terrible conflict. 66. ffs uttering, on the horse-course (asp4nvar) of Vistasp, a reminder of the power and triumph of Adharmazd over himself, as he invited Vistésp to CHAPTER IV, 63-69. 65 the religion of Adhaymazd ; and with great wisdom Vistasp heard the words of Zaratdst, on account of his own complete mindfulness and spiritual knowledge of ritual, and would have asked for an outpouring of prophecy.
265 the religion of Adhaymazd ; and with great wisdom Vistasp heard the words of Zaratdst, on account of his own complete mindfulness and spiritual knowledge of ritual, and would have asked for an outpouring of prophecy. 67. But thereupon, too—before the words of Zaratist were fully heard by him, azd he could have understood the character of Zaratist—owing to the demonizing of the deadly Zak and the rest of those Kigs and Karaps, spoken out with slanderous knowledge and perverse actions to Vistasp about Zaratist, there then occurred his consignment of Zaratdst to that confinement avd punishment as stated in the words of Zaratist thus: ‘I have spoken about their three enquiries, and I am bound by thirty of them, I with thirty-three fetters of murderers, wicked ones, and demon-worshippers?. 68. But the hunger of manhood’s inclination? violently affected the strength of my legs, but the hunger of manhood’s inclination violently affected the force of my arms, but the hunger of manhood’s inclination violently affected the hearing of my ears, but the hunger of manhood's inclination violently affected the sight of my eyes, and it would force away my bosom up to my back (so that it? would stay behind at my back) through the continuance of that deadly hunger of manhood's inclination.’ 69. And here, through the mightiness of Zaratast 1 Compare Zs, XXIII, 5. * Reading gfisn-girdth; but it might be dfis-virath, ‘bad provision.’ He was left to starve to death in prison. ® The bosom. The idea of the writer appears to have been that in case of utter starvation the chest would totally collapse, so that the breast bone would touch the spine. (47] F 66 DINKARD, BOOK VII. evil, where ¢here became manifest, in the mode which is written, the descent of his life into so much punishment, due to hunger and thirst, heavy fetters, and other misery unto which the strength of human nature is attaining, dw¢ unto which z¢ is not destined —is manifested a great wonder to king Vistésp and his officials, when zs full-glorious person was found by them alive in awfulness, imprisonment, and those other transformations (padgastakth) of long-continued starvation. 70. One marvel is this, that the sacred beings contrived, for the sake of (va/ vah4n-t) his preservation _ from that awfulness, a body possessing life, avd on his account it became lifeless and imperceptible ; afterwards, in the great session of Vistasp and the assembly of the world, Zaratdst, through the strength and blessedness of the true word, restored the same body anew, like that which is issuing in the statement of the wonder about the splendid horse of Vistasp'. 71. One marvel is his telling and disclosing the thoughts of king Vistasp and of those of the realm, and many other concealed matters, through spiritual perception. . 72. One marvel is several.matters of evil deceit (vad gam4s) which Dahak had done in Bépél?
371. One marvel is his telling and disclosing the thoughts of king Vistasp and of those of the realm, and many other concealed matters, through spiritual perception. . 72. One marvel is several.matters of evil deceit (vad gam4s) which Dahak had done in Bépél? * This very slight allusion to the cure of Vistasp’s horse by Zaratfist is sufficient to show that this legend existed in the ninth century ; but the writer of the Dinkard seems inclined to trace it back to a tale that he vaguely relates in the earlier part of this section, and which he evidently found in older writings ; this tale, however, does not mention a horse, but only an animated body. The Persian Zaratist-ndma developes the legend of the sick horse, whose legs are drawn up to its belly, into 160 couplets. ? Babylon; see Yt. V, 29-31; XV, 19-21. CHAPTER IV, 70-75. 67 through witchcraft, avd mankind had come to idolworship through that seduction, and zts increase was the destruction of the world; éx¢ through the triumphant words of the religion, which Zaratdst proclaimed opposing it, that witchcraft is all dissipated and disabled. 73. One marvel is this which is manifested, with wonders owing to Zaratist, in controversy about the religion with the famous learned of the realm, among whom, known for learning zz the world, ave the investigators (girdyag4n6) of the words of speech ; and among those ¢4zmgs which are more surprisingly controversial ave those later (sibastar) words which are to save their creatures by a later religion. 74. Also to proclaim its truth intelligibly, and to make king Vistasp azd those previously learned men without doubt as to the truth of the religion, the creator Atharmazd sends some sfirzts, Vohimanéd, Ashavahisté, and the propitious fire’, as a reminder to Vistasp about the true prophesying of Zaratdst, and the desire of Adhavmazd for the acceptance of the religion of Mazda-worship dy Vistésp and for tts propagation in the world. 75. The wondrousness which is manifested to Vistasp and those of the realm—both through the travelling (vdézidan6) of those archangels down from the sky to the earth, and in ¢hezr travelling to the abode of Vistasp—was like this which revelation mentions thus: ‘ Then he who is the creator Adharmazd spoke ¢o them, to Vohimandé, Ashavahist6, and also the fire of Adhaymazd, the propitious, thus: “ Proceed! you who are archangels, unto the 1 Compare Zs. XXIII, 7. F 2 68 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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