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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1you who are archangels, unto the 1 Compare Zs. XXIII, 7. F 2 68 DINKARD, BOOK VII. abode of Vistasp, whose resources (afz4r) are cattle and who is far and widely famed, with a view to his reliance upon this religion (that is, till he shall stand up for this religion); and, as regards the answering words of the righteous Zaratist of the Spitamas, to approve the nature (zag s4n) of those words.” 76. The archangels proceeded unto the abode of Vistasp, whose resources are cattle axd who is far and widely famed ; their radiance, in that lofty residence, seemed to him, that Vistasp, a heaven of complete light, owing to their great power and triumph; this was so that, when he thus looked upon it, the exalted Kai-Vistasp trembled, all his courtiers (pésak6) trembled, all his chieftains (padd5) were confused, and he of the superior class was like the driver of a chariot-horse. 77. ‘And the fire of Atthaymazd spoke, in the words of heroes, thus: “ Fear not, for ¢heve is no fearing for thee, ¢hou exalted Kat-Vistasp! they have not come for alarming thy abode, as a reminder of the deputed envoys of Argdsp!; ¢here have not come, for alarming thy abode, the two Khyéns of * Av. Aregad-aspa, king of the Avyaonas (Pahl. Khy6ns), mentioned in Yt. V, 109, 113, 116; XVII, 50; XIX, 87. His war with Vistasp, for the purpose of compelling the latter to abjure his new religion, is described in the Yadk4r-f Zarfran (see Geiger in Sizungsberichten der p.-p. und h. Classe der k. bayer. Akad. der Wiss. 1890, Bd. II, pp. 43-84). Argasp sends two envoys, Vidrafs the wizard and Namkhvast of the Hazars, to demand Vistasp’s submission ; this is refused defiantly by advice of Zarir, the king’s brother; and both nations prepare for war, When the Iranians meet the Khyéns, Vistasp consults his vazir Gamasp, who prognosticates prodigious slaughter. And, after losing most of their chieftains (including twenty-three brothers and sons of Vistasp), the Iranians utterly annihilate the Khyén army. This war is called the ‘ war of the religion’ in Bd. XII, 33; Byt. III, 9. CHAPTER IV, 76-81. 69
2And, after losing most of their chieftains (including twenty-three brothers and sons of Vistasp), the Iranians utterly annihilate the Khyén army. This war is called the ‘ war of the religion’ in Bd. XII, 33; Byt. III, 9. CHAPTER IV, 76-81. 69 Argasp who demand tribute and revenue (sak vabéz5); and ¢here has not come, for alarming thy abode, the all-overpowering thief who is an injurer, or the dog who is a highwayman. 78. We are three who have come over (tarist6) to thy abode, Vohdmand, Ashavahisté, and also the fire of the propitious lord; of these thy knowledge is most wisely most just. 79. If thou helpest vision, so that it becomes wisdom for thee, the worldly exzstence requires the good religion of the Mazda-worshippers, which proceeds purely through the recitation which Zaratist of the Spitamas ¢eaches. 80. Do thou chant the Ahunavair, do thou praise perfect righteousness ', and utter no worship? for the demons! because the desire of Aihaymazd, as regards thee, is for thy reliance upon this religion; z¢ is also the desire of the archangels, and the desire, as regards thee, of the other sacred beings who are beneficent (sapirdahak6) azd righteous. 81. ‘“ And as the recompense in this life, if you praise the good and pure religion of the righteous Zaratist of the Spitamas, we wzd/ give unto thee a long reign and sovereignty, and the long lifetime of a life of 150 years; we wz// give unto thee Good Integrity and Rectitude * which is long-continued in desire for constantly assisting, good for assistance 1 That is, recite the Yatha-ahd-vairyS and the Ashem-vohi formulas. 2 Pahl. a-afzisnth, literally, a ‘non-worship,’ which may mean something worse than ‘no worship;’ but ‘execration or malediction’ is usually expressed by gazisn, ‘cursing,’ which is written exactly like yazisn, ‘worship.’ ® Pahl. Aharfsvang and R4é-astisnth, the equivalents of Av. Ashis-vanguhi and Ras&st4t who are spiritual personifications of the qualities mentioned in the text. 70 DINKARD, BOOK VII. through constantly assisting, and not passing away ; and we wz// give unto thee a son, Péshyétan! is 472s name, he is immortal, azd so is undecaying, hungerless, and thirstless, living and predominant in both existences, those of the embodied Jdecngs and of the spirits. 82. But, as the recompense in this life, if you do not praise the good azd pure religion of the righteous Zaratdst of the Spitamas, we w2// not convey thee up on high, and we wz// order thine end; the vultures which ave mindful of decay w// see and eat up those and these of thine, thy blood will reach the ground, and the waters w// not reach thy body.”’
383. One marvel is that connected with the confdence (vévari-hastan6) of VistAsp in the religion, even through that occurrence of the speech of the archangels; and, afterwards, the obedience (patyasi?) of his thoughts in the case of the delays through the bloodshed owing to Argasp? the Khyén and his attendant heroes (pas-gurd4n6) throughout the same Khyéns, because of the acceptance of the religion. 84. Also, for the sake of daily and visibly showing to VistAsp the certified victory over Argasp and the Khyédns, and his own superior position, unceasing rule, splendour, and glory, the creator Atharymazd sends, at the same time, the angel Nérydédsang* to the abode of Vistasp, as a reminder for the archangel Ashavahisté to give to Vistasp to drink of that fountain of life, for looking * Written Péshyaé6tand, both here and in Chap. V,12. He is the immortal priestly ruler of Kangdez, who was expected to come to restore the religion in Iran in the time of Afshédar, see Bd. XXIX, 5; Byt. II, 25-32, 36-42, 51, 52. ° Here written Argaddsp6; see § 77. * Written Néréksang here and in § 85. CHAPTER Iv, 82-86. 71 into the existence of the spirits, the enlightening food by means of which great glory ad beauty ave seen by Vistasp. 85. Just as this Jassaze of revelation mentions thus: ‘And he who is the creator Athaymazd spoke to the angel Nérydsang thus: ‘“‘ Proceed and travel, O Néryésang the assembler’! unto the abode of Vistasp, whose resources are cattle and who is far and widely famed, and thou shalt say this to Ashavahist6, thus: ‘O Ashavahisté! do thou authoritatively take this fine saucer (tast6), which is fully finer than the other saucers that are made (that is, the cup (g4m) is as fine as is possible to make for royalty), and carry up to Vistasp the Hém and Vars? (mdi) which are for us; and do thou give it? unto the ruler Vistasp to drink up, by whose word it is . accepted.” 86. Ashavahisté authoritatively taking the fine saucer from him, also, thereupon, gave it unto the exalted ruler Kai-Vistasp to drink from +; and the ruler of the country (dih), the exalted Kai- Vistasp, lay down when divested of 4zs robes, and he spoke to Hatés® thus: “ You, O Hatdés! are she ? Compare Vd. XXII, 7. 2 A lock of three, five, or seven hairs from the tail of a white bull, that is tied to a metal thumb-ring which is put into the Hém-strainer when the Hém-juice is about to be poured through it. See Haug’s Essays, 3rd ed., pp. 397-403. This ring and lock of hair may be the relic of a hair-sieve that may have been used for straining the Hém-juice in former times. * The saucer, or cup, of strained Hém-juice. * The foregoing twenty-six words, excepting two, have been here repeated by the writer of the old Bombay MS., after turning over a folio. 5 Av. Hutaosa, wife of Vistésp and descendant of Nédar (Av. Naotara); see Yt. XV, 35, 36. According to the later authority of the YAdkar-f Zarfrdn, § 48, she was also a sister of Vistdsp. 72 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.
1you who are archangels, unto the 1 Compare Zs. XXIII, 7. F 2 68 DINKARD, BOOK VII. abode of Vistasp, whose resources (afz4r) are cattle and who is far and widely famed, with a view to his reliance upon this religion (that is, till he shall stand up for this religion); and, as regards the answering words of the righteous Zaratist of the Spitamas, to approve the nature (zag s4n) of those words.” 76. The archangels proceeded unto the abode of Vistasp, whose resources are cattle axd who is far and widely famed ; their radiance, in that lofty residence, seemed to him, that Vistasp, a heaven of complete light, owing to their great power and triumph; this was so that, when he thus looked upon it, the exalted Kai-Vistasp trembled, all his courtiers (pésak6) trembled, all his chieftains (padd5) were confused, and he of the superior class was like the driver of a chariot-horse. 77. ‘And the fire of Atthaymazd spoke, in the words of heroes, thus: “ Fear not, for ¢heve is no fearing for thee, ¢hou exalted Kat-Vistasp! they have not come for alarming thy abode, as a reminder of the deputed envoys of Argdsp!; ¢here have not come, for alarming thy abode, the two Khyéns of * Av. Aregad-aspa, king of the Avyaonas (Pahl. Khy6ns), mentioned in Yt. V, 109, 113, 116; XVII, 50; XIX, 87. His war with Vistasp, for the purpose of compelling the latter to abjure his new religion, is described in the Yadk4r-f Zarfran (see Geiger in Sizungsberichten der p.-p. und h. Classe der k. bayer. Akad. der Wiss. 1890, Bd. II, pp. 43-84). Argasp sends two envoys, Vidrafs the wizard and Namkhvast of the Hazars, to demand Vistasp’s submission ; this is refused defiantly by advice of Zarir, the king’s brother; and both nations prepare for war, When the Iranians meet the Khyéns, Vistasp consults his vazir Gamasp, who prognosticates prodigious slaughter. And, after losing most of their chieftains (including twenty-three brothers and sons of Vistasp), the Iranians utterly annihilate the Khyén army. This war is called the ‘ war of the religion’ in Bd. XII, 33; Byt. III, 9. CHAPTER IV, 76-81. 69
2And, after losing most of their chieftains (including twenty-three brothers and sons of Vistasp), the Iranians utterly annihilate the Khyén army. This war is called the ‘ war of the religion’ in Bd. XII, 33; Byt. III, 9. CHAPTER IV, 76-81. 69 Argasp who demand tribute and revenue (sak vabéz5); and ¢here has not come, for alarming thy abode, the all-overpowering thief who is an injurer, or the dog who is a highwayman. 78. We are three who have come over (tarist6) to thy abode, Vohdmand, Ashavahisté, and also the fire of the propitious lord; of these thy knowledge is most wisely most just. 79. If thou helpest vision, so that it becomes wisdom for thee, the worldly exzstence requires the good religion of the Mazda-worshippers, which proceeds purely through the recitation which Zaratist of the Spitamas ¢eaches. 80. Do thou chant the Ahunavair, do thou praise perfect righteousness ', and utter no worship? for the demons! because the desire of Aihaymazd, as regards thee, is for thy reliance upon this religion; z¢ is also the desire of the archangels, and the desire, as regards thee, of the other sacred beings who are beneficent (sapirdahak6) azd righteous. 81. ‘“ And as the recompense in this life, if you praise the good and pure religion of the righteous Zaratist of the Spitamas, we wzd/ give unto thee a long reign and sovereignty, and the long lifetime of a life of 150 years; we wz// give unto thee Good Integrity and Rectitude * which is long-continued in desire for constantly assisting, good for assistance 1 That is, recite the Yatha-ahd-vairyS and the Ashem-vohi formulas. 2 Pahl. a-afzisnth, literally, a ‘non-worship,’ which may mean something worse than ‘no worship;’ but ‘execration or malediction’ is usually expressed by gazisn, ‘cursing,’ which is written exactly like yazisn, ‘worship.’ ® Pahl. Aharfsvang and R4é-astisnth, the equivalents of Av. Ashis-vanguhi and Ras&st4t who are spiritual personifications of the qualities mentioned in the text. 70 DINKARD, BOOK VII. through constantly assisting, and not passing away ; and we wz// give unto thee a son, Péshyétan! is 472s name, he is immortal, azd so is undecaying, hungerless, and thirstless, living and predominant in both existences, those of the embodied Jdecngs and of the spirits. 82. But, as the recompense in this life, if you do not praise the good azd pure religion of the righteous Zaratdst of the Spitamas, we w2// not convey thee up on high, and we wz// order thine end; the vultures which ave mindful of decay w// see and eat up those and these of thine, thy blood will reach the ground, and the waters w// not reach thy body.”’
383. One marvel is that connected with the confdence (vévari-hastan6) of VistAsp in the religion, even through that occurrence of the speech of the archangels; and, afterwards, the obedience (patyasi?) of his thoughts in the case of the delays through the bloodshed owing to Argasp? the Khyén and his attendant heroes (pas-gurd4n6) throughout the same Khyéns, because of the acceptance of the religion. 84. Also, for the sake of daily and visibly showing to VistAsp the certified victory over Argasp and the Khyédns, and his own superior position, unceasing rule, splendour, and glory, the creator Atharymazd sends, at the same time, the angel Nérydédsang* to the abode of Vistasp, as a reminder for the archangel Ashavahisté to give to Vistasp to drink of that fountain of life, for looking * Written Péshyaé6tand, both here and in Chap. V,12. He is the immortal priestly ruler of Kangdez, who was expected to come to restore the religion in Iran in the time of Afshédar, see Bd. XXIX, 5; Byt. II, 25-32, 36-42, 51, 52. ° Here written Argaddsp6; see § 77. * Written Néréksang here and in § 85. CHAPTER Iv, 82-86. 71 into the existence of the spirits, the enlightening food by means of which great glory ad beauty ave seen by Vistasp. 85. Just as this Jassaze of revelation mentions thus: ‘And he who is the creator Athaymazd spoke to the angel Nérydsang thus: ‘“‘ Proceed and travel, O Néryésang the assembler’! unto the abode of Vistasp, whose resources are cattle and who is far and widely famed, and thou shalt say this to Ashavahist6, thus: ‘O Ashavahisté! do thou authoritatively take this fine saucer (tast6), which is fully finer than the other saucers that are made (that is, the cup (g4m) is as fine as is possible to make for royalty), and carry up to Vistasp the Hém and Vars? (mdi) which are for us; and do thou give it? unto the ruler Vistasp to drink up, by whose word it is . accepted.” 86. Ashavahisté authoritatively taking the fine saucer from him, also, thereupon, gave it unto the exalted ruler Kai-Vistasp to drink from +; and the ruler of the country (dih), the exalted Kai- Vistasp, lay down when divested of 4zs robes, and he spoke to Hatés® thus: “ You, O Hatdés! are she ? Compare Vd. XXII, 7. 2 A lock of three, five, or seven hairs from the tail of a white bull, that is tied to a metal thumb-ring which is put into the Hém-strainer when the Hém-juice is about to be poured through it. See Haug’s Essays, 3rd ed., pp. 397-403. This ring and lock of hair may be the relic of a hair-sieve that may have been used for straining the Hém-juice in former times. * The saucer, or cup, of strained Hém-juice. * The foregoing twenty-six words, excepting two, have been here repeated by the writer of the old Bombay MS., after turning over a folio. 5 Av. Hutaosa, wife of Vistésp and descendant of Nédar (Av. Naotara); see Yt. XV, 35, 36. According to the later authority of the YAdkar-f Zarfrdn, § 48, she was also a sister of Vistdsp. 72 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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