Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15 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. whom the prompt ability (t¢z6 hfinar) of Zaratdst of the Spitamas should reach; aud through the diligence of the prompt ability of Zaratdst of the Spitamas, you! would expound the religion of Adharmazd and Zaratist.”’ 87. One marvel is this which is declared; that when Vistdsp, accepting the religion, praises righteousness, the demons in hell are disabled, and the demon Aeshm ? rushes to the country of the Khyéns and to Argasp, the deadly one of the Khydns, because he was the mightiest of the tyrants at that time; and the most hideous of all, of so many of them in the country of the Khyéns, are poured out by him for war. 88. And here, too, is manifested a great wonder also to the host (ram) of Iran who have been coming there, unto the residence of Argdsp the Khyén, like this which revelation mentions thus: ‘Then, just at the time his legion is separately displayed, Aeshm the unredeemable (tanépdharak) adheres (gérevédd) to him, as being himself without escort (aguréh), and quite opposes (bav4 sperezédd) him, because : “ You, who are a Khyén, ave become unlucky through want of success after you engage in confict.”’ 89. Henceforth, it is not that the victory of Iran has come over foreigners and Khyéns—through companionship at the abode of that man who is mightier by the birth of Zaratdst The similarity of her name to that of Atossa, the wife and sister of Cambyses, whom Darius afterwards married, is striking. * As the verbal forms of the present third person singular and second person plural are alike in Pahlavi, it is doubtful which personal pronoun to use. * The demon of Wrath; see Bd. XXVIII, 15-17. CHAPTER IV, 87-V, I. 73 of the Spitaimas—when that hideous sovereignty of Argasp, the deadly Khyén, is swallowed up by him (Vistésp), for the confusion of the deadly species (that is, hey are further smitten by him, one through the other; and are swallowed together by him, mutually struggling and through mutually devouring). 90. And apart from him, that bitter and wellhardened Khyén that is quite disabled by him the good Vistésp, that deadly fend is disturbed about him of eloquent abilities (Zava¢ést); and so he grumbled at the hideous sovereignty thus: ‘ Prompt ability comes into existence azd the Khyén came; thereupon prompt ability comes into existence and the Iranian has come?.’ . . . . . . . . ° CHAPTER V. 1. About the marvellousness which is manifested from the acceptance of the religion dy Vistasp onwards till the departure (vikhéz5) of Zaratdst, whose guardian spirit is reverenced, to the: best existence, when seventy-seven years? had elapsed onwards from zs birth, forty-seven onwards from
21. About the marvellousness which is manifested from the acceptance of the religion dy Vistasp onwards till the departure (vikhéz5) of Zaratdst, whose guardian spirit is reverenced, to the: best existence, when seventy-seven years? had elapsed onwards from zs birth, forty-seven onwards from ? According to the numbering of the folios of the old MS. of 1659 (brought from Persia to India in 1783) one folio, numbered 313 in Persian words, is here missing. It has not yet been found in India, and, owing to folio 312 apparently completing a sentence, and folio 314 evidently beginning a new chapter, the loss of text is hardly perceptible. It would have filled the next two pages. 2 The MS. has ‘57 years,’ through © ‘50’ being written instead of 4°68 ‘70’; but see Chap. III, 51 which states the interval of thirty years between his birth and conference. 74 DINKARD, BOOK VII. fits conference, and thirty-five years onwards from the acceptance of the religion dy Vistasp ?. 2. One marvel is this which ts declared that, when Zaratdst chanted revelation in the abode of Vistasp, z¢ was manifest fo the eye that it is danced to wzth joyfulness, both by the cattle axd beasts of burden, and dy the spirit of the fires which ave in the abode. 3. By which, too, a great wonder is proclaimed, like this whzch revelation mentions thus: ‘ Zhere seemed a righteous joyfulness of all the cattle, beasts of durvden, and fires of the place, and there seemed a powerfulness of every kind of well-prepared spirits and of those quitting the abode (m4n-hishand), “that will make us? henceforth powerful through religion,” when they fully heard those words which were spoken by the righteous Zaratist of the Spitamas.’ 4. And one marvel is the provision, dy Zaratist, of the achievement of ordeal, that indicator of the acquitted azd incriminated for sentence dy the judge, in obscure legal proceedings ; of which 2z¢ is said in revelation ¢here are about (4igtin) thirty-three kinds. 5. These, too, the disciples of Zaratdst kept in use, after that ¢zme, until the collapse of the monarchy of Iran; and the custom of one of them is that of pouring melted metal on the breast, as in the achievement of the saintly (hd-fravardd) Atarpad son of Marvaspend, through whose preservation a know- 1 The contents of this chapter and the next, as far as VI, 11, may be connected with the following summary in Dk. VIII, xiv, 9 :—‘ Information also as /o many other things which are marvellous, and as fo a summary of the statements of these seven enquiries, which is derived from knowledge of every kind.’ For the seven enquiries, see Zs. XXII. ? Or, perhaps, ‘make the abode.’ CHAPTER V, 2-8. 75 ledge about the religion was diffused in the world ; and of the manifestation, too, through that great wonder, this is also said, on the same subject, in the good religion, that of those many, when they behold that rite of ordeal, it convinces the wicked ones.
375 ledge about the religion was diffused in the world ; and of the manifestation, too, through that great wonder, this is also said, on the same subject, in the good religion, that of those many, when they behold that rite of ordeal, it convinces the wicked ones. 6. One marvel is that which is afterwards manifested, after the former captivity of Zaratdst? and his speaking about the religion to Vistasp and those of the realm %, such as the acceptance of the religion éy Vistasp and that which Zaratdst said to him at fis original arrival, as regards the declaration of a ruler’s religion, thus: ‘Thine is this disposition, and this religion which is calling (khrésak6) is a property of that description whzchk thou puttest together, O Kat-Vistasp! so that zf thou wilt accept this disposition of thine, thou wilt possess this religion which exists (that is, the learning of learnings), and be the ruler that shall cause z¢s progress ; thou w/t possess in this disposition of thine, as zt were, a new support (stQnaké), avd any one will uphold ¢hee by upholding z¢, as thou art the possessor of the support of this religion.’ 7. Also the victory of Vistasp over Argdsp the Khyén and other foreigners in that awful battle‘, just as Zaratast explained unto VistAsp in revelation ; azd much which is declared by revelation. 8. One marvel is the disclosure by Zaratdst, in complete beneficence, medical knowledge, acquaintance with character, and other professional retentiveness (ptshaké-girdkih), secretly and completely, of what is necessary for legal knowledge and spiritual * §§ 4, 5 are already translated in AV. p. 145. ? See Chap. IV, 67-69. ® See Chap. IV, 73. * See Chap. IV, 88-go. 76 DINKARD, BOOK VII. perception ; also the indication, by revelation, of the rites for driving out pestilence (sé¢g6), overpowering the demon and witch, and disabling sorcery and witchcraft. 9. The curing of disease, the counteraction of wolves azd noxious creatures, the liberating of rain, azd the confining of hail, spiders, locusts, and other terrors of corn and plants and adversaries of animals, dy the marvellous rites which are also relating to the worship of Khdvdad and Amirdad?, and many other rites which were kept in use until the collapse of the monarchy of Iran; and there are some which have remained even “// now?, and are manifested with a trifle of marvellousness by the sacred fires. 10. And the disclosure to mankind of many running waters from marvellous streams (arday4), and remedies for sickness which ave mixed (fargardak6) by well-considering physicians ; many are spiritual and celestial, gaseous (v4yig) and earthy; and the worldly advantage of others, too, is the praise (1@f5) which ought to come to one for angelic ® wisdom. 11. One is the marvel of the Avesta itself, which, according to all the best reports of the world, is a compendium of all the supremest statements of wisdom. 12. One marvel is the coming of this also to
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.
15 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. whom the prompt ability (t¢z6 hfinar) of Zaratdst of the Spitamas should reach; aud through the diligence of the prompt ability of Zaratdst of the Spitamas, you! would expound the religion of Adharmazd and Zaratist.”’ 87. One marvel is this which is declared; that when Vistdsp, accepting the religion, praises righteousness, the demons in hell are disabled, and the demon Aeshm ? rushes to the country of the Khyéns and to Argasp, the deadly one of the Khydns, because he was the mightiest of the tyrants at that time; and the most hideous of all, of so many of them in the country of the Khyéns, are poured out by him for war. 88. And here, too, is manifested a great wonder also to the host (ram) of Iran who have been coming there, unto the residence of Argdsp the Khyén, like this which revelation mentions thus: ‘Then, just at the time his legion is separately displayed, Aeshm the unredeemable (tanépdharak) adheres (gérevédd) to him, as being himself without escort (aguréh), and quite opposes (bav4 sperezédd) him, because : “ You, who are a Khyén, ave become unlucky through want of success after you engage in confict.”’ 89. Henceforth, it is not that the victory of Iran has come over foreigners and Khyéns—through companionship at the abode of that man who is mightier by the birth of Zaratdst The similarity of her name to that of Atossa, the wife and sister of Cambyses, whom Darius afterwards married, is striking. * As the verbal forms of the present third person singular and second person plural are alike in Pahlavi, it is doubtful which personal pronoun to use. * The demon of Wrath; see Bd. XXVIII, 15-17. CHAPTER IV, 87-V, I. 73 of the Spitaimas—when that hideous sovereignty of Argasp, the deadly Khyén, is swallowed up by him (Vistésp), for the confusion of the deadly species (that is, hey are further smitten by him, one through the other; and are swallowed together by him, mutually struggling and through mutually devouring). 90. And apart from him, that bitter and wellhardened Khyén that is quite disabled by him the good Vistésp, that deadly fend is disturbed about him of eloquent abilities (Zava¢ést); and so he grumbled at the hideous sovereignty thus: ‘ Prompt ability comes into existence azd the Khyén came; thereupon prompt ability comes into existence and the Iranian has come?.’ . . . . . . . . ° CHAPTER V. 1. About the marvellousness which is manifested from the acceptance of the religion dy Vistasp onwards till the departure (vikhéz5) of Zaratdst, whose guardian spirit is reverenced, to the: best existence, when seventy-seven years? had elapsed onwards from zs birth, forty-seven onwards from
21. About the marvellousness which is manifested from the acceptance of the religion dy Vistasp onwards till the departure (vikhéz5) of Zaratdst, whose guardian spirit is reverenced, to the: best existence, when seventy-seven years? had elapsed onwards from zs birth, forty-seven onwards from ? According to the numbering of the folios of the old MS. of 1659 (brought from Persia to India in 1783) one folio, numbered 313 in Persian words, is here missing. It has not yet been found in India, and, owing to folio 312 apparently completing a sentence, and folio 314 evidently beginning a new chapter, the loss of text is hardly perceptible. It would have filled the next two pages. 2 The MS. has ‘57 years,’ through © ‘50’ being written instead of 4°68 ‘70’; but see Chap. III, 51 which states the interval of thirty years between his birth and conference. 74 DINKARD, BOOK VII. fits conference, and thirty-five years onwards from the acceptance of the religion dy Vistasp ?. 2. One marvel is this which ts declared that, when Zaratdst chanted revelation in the abode of Vistasp, z¢ was manifest fo the eye that it is danced to wzth joyfulness, both by the cattle axd beasts of burden, and dy the spirit of the fires which ave in the abode. 3. By which, too, a great wonder is proclaimed, like this whzch revelation mentions thus: ‘ Zhere seemed a righteous joyfulness of all the cattle, beasts of durvden, and fires of the place, and there seemed a powerfulness of every kind of well-prepared spirits and of those quitting the abode (m4n-hishand), “that will make us? henceforth powerful through religion,” when they fully heard those words which were spoken by the righteous Zaratist of the Spitamas.’ 4. And one marvel is the provision, dy Zaratist, of the achievement of ordeal, that indicator of the acquitted azd incriminated for sentence dy the judge, in obscure legal proceedings ; of which 2z¢ is said in revelation ¢here are about (4igtin) thirty-three kinds. 5. These, too, the disciples of Zaratdst kept in use, after that ¢zme, until the collapse of the monarchy of Iran; and the custom of one of them is that of pouring melted metal on the breast, as in the achievement of the saintly (hd-fravardd) Atarpad son of Marvaspend, through whose preservation a know- 1 The contents of this chapter and the next, as far as VI, 11, may be connected with the following summary in Dk. VIII, xiv, 9 :—‘ Information also as /o many other things which are marvellous, and as fo a summary of the statements of these seven enquiries, which is derived from knowledge of every kind.’ For the seven enquiries, see Zs. XXII. ? Or, perhaps, ‘make the abode.’ CHAPTER V, 2-8. 75 ledge about the religion was diffused in the world ; and of the manifestation, too, through that great wonder, this is also said, on the same subject, in the good religion, that of those many, when they behold that rite of ordeal, it convinces the wicked ones.
375 ledge about the religion was diffused in the world ; and of the manifestation, too, through that great wonder, this is also said, on the same subject, in the good religion, that of those many, when they behold that rite of ordeal, it convinces the wicked ones. 6. One marvel is that which is afterwards manifested, after the former captivity of Zaratdst? and his speaking about the religion to Vistasp and those of the realm %, such as the acceptance of the religion éy Vistasp and that which Zaratdst said to him at fis original arrival, as regards the declaration of a ruler’s religion, thus: ‘Thine is this disposition, and this religion which is calling (khrésak6) is a property of that description whzchk thou puttest together, O Kat-Vistasp! so that zf thou wilt accept this disposition of thine, thou wilt possess this religion which exists (that is, the learning of learnings), and be the ruler that shall cause z¢s progress ; thou w/t possess in this disposition of thine, as zt were, a new support (stQnaké), avd any one will uphold ¢hee by upholding z¢, as thou art the possessor of the support of this religion.’ 7. Also the victory of Vistasp over Argdsp the Khyén and other foreigners in that awful battle‘, just as Zaratast explained unto VistAsp in revelation ; azd much which is declared by revelation. 8. One marvel is the disclosure by Zaratdst, in complete beneficence, medical knowledge, acquaintance with character, and other professional retentiveness (ptshaké-girdkih), secretly and completely, of what is necessary for legal knowledge and spiritual * §§ 4, 5 are already translated in AV. p. 145. ? See Chap. IV, 67-69. ® See Chap. IV, 73. * See Chap. IV, 88-go. 76 DINKARD, BOOK VII. perception ; also the indication, by revelation, of the rites for driving out pestilence (sé¢g6), overpowering the demon and witch, and disabling sorcery and witchcraft. 9. The curing of disease, the counteraction of wolves azd noxious creatures, the liberating of rain, azd the confining of hail, spiders, locusts, and other terrors of corn and plants and adversaries of animals, dy the marvellous rites which are also relating to the worship of Khdvdad and Amirdad?, and many other rites which were kept in use until the collapse of the monarchy of Iran; and there are some which have remained even “// now?, and are manifested with a trifle of marvellousness by the sacred fires. 10. And the disclosure to mankind of many running waters from marvellous streams (arday4), and remedies for sickness which ave mixed (fargardak6) by well-considering physicians ; many are spiritual and celestial, gaseous (v4yig) and earthy; and the worldly advantage of others, too, is the praise (1@f5) which ought to come to one for angelic ® wisdom. 11. One is the marvel of the Avesta itself, which, according to all the best reports of the world, is a compendium of all the supremest statements of wisdom. 12. One marvel is the coming of this also to
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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