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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
111. 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 ? These two archangels personify health and immortality, respectively (see Chap. II, 19), and are supposed to have special charge of water and plants. ? The ninth century, unless this phrase be copied from one of the sources of the Dinkard. 8 The MS. has yazd4né-khiraddth which has the meaning given in the text; but this word can also be read gehanokhiraddth, ‘worldly wisdom,’ though géh4n6 is the more usual orthography. CHAPTER V, 9-VI, 2. 77 Vistasp, which the archangels announced as a recompense for accepting the religion ', as he saw Péshyétan the happy ruler, that immortal and undecaying son, not wanting food, large-bodied, completely strong, fully glorious, mighty, victorious, and resembling the sacred beings; the unique splendour of Péshyétan for the sovereignty of Kangdez zx yonder world, as allotted to him dy the creator Athaymazd, is manifested even through that great wonder to the multitude *, Cuapter VI, 1. About the marvellousness which is manifested after the departure (vikhéz6) of Zaratdst, whose guardian spirit is reverenced, to the best existence, and in the lifetzme of VistAsp. 2. One marvel is this which is declared by revelation, about the provision of a chariot? by Srit6* of the Visraps*; this is through a famous wonder and 1 See Chap. IV, 81. ? It is singular that nothing is stated here about the death or departure of Zarat(tst, which event, according to § 1, ought to have concluded this chapter. But in Chap. III, 39, Dfrasréb evidently foretells that Zaratfst will be killed by the evil eye of Bradr6ék-résh. In Dk. V, iii, 2, the killing of Zarathst by Bradré-résh the Tfr is merely mentioned. In Zs. XXIII, 9, it is stated that Zaratfist passes away (viditréd6) forty-seven years after his conference and preaching to Vistésp. While the modern Persian Zaratfst-nima does not mention his death, though it speaks of Bartarfish as his chief enemy in his younger days. But compare Chap. III, 22. ’ § Pahl. réé which is written exactly like the Pahlavi ciphers for twenty-two and, no doubt, stands for Av. ratha. * So spelt ten times in §§ 2-11, but here Sr4t6. Itis also Sritd in DK. V, iii, 2. 5 Pahl. Visrapan in §§ 9, 11 and Dk.V, iii, 2; but here it is 78 DINKARD, BOOK VII.
2III, 22. ’ § Pahl. réé which is written exactly like the Pahlavi ciphers for twenty-two and, no doubt, stands for Av. ratha. * So spelt ten times in §§ 2-11, but here Sr4t6. Itis also Sritd in DK. V, iii, 2. 5 Pahl. Visrapan in §§ 9, 11 and Dk.V, iii, 2; but here it is 78 DINKARD, BOOK VII. the coming of a report about the marvellousness of that chariot to Vist4sp, Vist4sp’s begging that chariot from Srit6é, and Srité sayzmg in reply to Vistasp: ‘That chariot is for a righteous man, 2 which the soul of Srité in the lifedzme of Srité's body!, azd that of that man in the lifetzme of his body, come visibly together once in the worldly existence. 3. And the soul of Srit6, through the generosity of that Srité, presents that chariot to the eyesight of that man of righteousness; thereby it becomes evident he had seen 2¢, and is told not to actin another manner. 4. The exalted Kai-Vistasp, as becoming from revelation more particularly aware of this marvel about the future at that time, and for the sake of this marvel being published to the worldly existence (géhAnigith), and of 4zs becoming Visrap4n, and in § 7 the first letter is omitted, leaving only fsrap4n. In Pahl. Vd. XX, 11 (Sp.) we have Srit-f esas (in L4), which latter name may also be fsrap4né, though more likely to be read Sérzan6 when considered by itself. It is almost certain that the person mentioned in Pahl. Vd. XX, 11 is intended to be the same as that named here in the text. But it is doubtful if this person be the Av. Thrita son of Sayuedri (or Saizdri) of Yt. V, 72; XIII, 113. As the legend in the text appears to refer to the soul of Srfté, or Thrita, revisiting the world to meet Vistasp, this Srii6 may have been the warrior Srit6, the seventh brother, employed by Kai-Us, about 350 years earlier, to kill the frontier-settling ox of that time, but there seem to be no means of so identifying him with absolute certainty. 1 This is the literal meaning of the Pahl. ‘mfin rAban-f Srité pavan zindagfh-f Srit6 tand,’ but it is not quite consistent with Srité’s return to the earth as a spirit. The Indian copyists seem to have observed this, as they have omitted several words, so as to alter the meaning to the following :—‘ That chariot is for a man of the righteous, wth whom Srité in the life/’me of that man’s body comes visibly together, &c,’ But the sentence is not quite gram- ~ matical. CHAPTER VI, 3-9. 79 more invoking for the supremacy of the Mazdaworshipping religion, became discernible by those of the realm, is sought for, avd is most attended.
3CHAPTER VI, 3-9. 79 more invoking for the supremacy of the Mazdaworshipping religion, became discernible by those of the realm, is sought for, avd is most attended. 5. A great wonder became manifest to Vistasp and those of the world, just as revelation mentions thus: ‘Thereupon the archangels are letting forth the soul of that S72¢é from the light of the supreme heaven, from the light on to the earth created by Atharmazd ; and the soul of Vistasp proceeded from him into the light to meet z¢, 6. Vistaésp proceeded on to the propitious south (rapitvind); he was producing more gain than the gainers, and he was more inquisitive than the inquisitive; to all whom he saw he spoke, and unto such as spoke he listened; when he gazed at them looking simultaneously they stood up, azd obeisance was offered by them unto the soul azd person of VistAsp.’ 7. Immediately upon that no delay occurred until there came on at a run—4@eszdes the soul of Sritéd of the Visraps—the most horrid (agrandtim) of demons, from the horrid northern quarter of the horrid destroyer (zadar), that was himself black, and his deeds, too, were very black. 8. And as he comes himself, so also he grumbles ¢o the soul of Srité thus: ‘Give a maintenance (khv4rag) ¢o Vistasp who is thy driver!, for the sake of good fellowship and service, and for that, righteousness is suitable unto a pure ove; do not gzve zt as a thing which is protective (that is, do not g7ve z¢ for the sake of worldly gratuity), d¢ for love of the righteousness which is owing to the perfect existences.’ 9. When those words were fully heard by Srité of } This speech seems intended as veiled irony. 80 DINKARD, BOOK VII. the Visraps, the early bestower (levind-vakhsh), he stood stilt and so he spoke in words thus: ‘ For righteousness I give thee, O mighty Kai-Vistasp ! this chariot which is without a driver, only for love of the righteousness which is. owing to the perfect existences. 10. As much for righteousness as is best for righteousness, and as much for the soul as is best for the soul, the gift of the whole was secured (that is, its acceptance was announced as often as three times). 11. Then that chariot became two chariots, one spiritual and the other worldly; in the worldly oxe the exalted Kai-Vist4sp travelled forth unto the village of the Nédars! in the joyfulness of good thoughts, and in the spiritual ove the soul of Srité of the Visraps travelled forth unto the best existence. 12. One marvel is this which is declared that in fifty-seven years onwards from the acceptance of the religion éy Zaratdst *, the arrival of the religion is published in the seven regions*; ad within the lifec¢me of Vist&sp, the circumstance (aéd@(indth) is manifested by the coming of some from other regions to Frashéstar of the Hvébas‘ for enquiry adout the
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.
111. 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 ? These two archangels personify health and immortality, respectively (see Chap. II, 19), and are supposed to have special charge of water and plants. ? The ninth century, unless this phrase be copied from one of the sources of the Dinkard. 8 The MS. has yazd4né-khiraddth which has the meaning given in the text; but this word can also be read gehanokhiraddth, ‘worldly wisdom,’ though géh4n6 is the more usual orthography. CHAPTER V, 9-VI, 2. 77 Vistasp, which the archangels announced as a recompense for accepting the religion ', as he saw Péshyétan the happy ruler, that immortal and undecaying son, not wanting food, large-bodied, completely strong, fully glorious, mighty, victorious, and resembling the sacred beings; the unique splendour of Péshyétan for the sovereignty of Kangdez zx yonder world, as allotted to him dy the creator Athaymazd, is manifested even through that great wonder to the multitude *, Cuapter VI, 1. About the marvellousness which is manifested after the departure (vikhéz6) of Zaratdst, whose guardian spirit is reverenced, to the best existence, and in the lifetzme of VistAsp. 2. One marvel is this which is declared by revelation, about the provision of a chariot? by Srit6* of the Visraps*; this is through a famous wonder and 1 See Chap. IV, 81. ? It is singular that nothing is stated here about the death or departure of Zarat(tst, which event, according to § 1, ought to have concluded this chapter. But in Chap. III, 39, Dfrasréb evidently foretells that Zaratfst will be killed by the evil eye of Bradr6ék-résh. In Dk. V, iii, 2, the killing of Zarathst by Bradré-résh the Tfr is merely mentioned. In Zs. XXIII, 9, it is stated that Zaratfist passes away (viditréd6) forty-seven years after his conference and preaching to Vistésp. While the modern Persian Zaratfst-nima does not mention his death, though it speaks of Bartarfish as his chief enemy in his younger days. But compare Chap. III, 22. ’ § Pahl. réé which is written exactly like the Pahlavi ciphers for twenty-two and, no doubt, stands for Av. ratha. * So spelt ten times in §§ 2-11, but here Sr4t6. Itis also Sritd in DK. V, iii, 2. 5 Pahl. Visrapan in §§ 9, 11 and Dk.V, iii, 2; but here it is 78 DINKARD, BOOK VII.
2III, 22. ’ § Pahl. réé which is written exactly like the Pahlavi ciphers for twenty-two and, no doubt, stands for Av. ratha. * So spelt ten times in §§ 2-11, but here Sr4t6. Itis also Sritd in DK. V, iii, 2. 5 Pahl. Visrapan in §§ 9, 11 and Dk.V, iii, 2; but here it is 78 DINKARD, BOOK VII. the coming of a report about the marvellousness of that chariot to Vist4sp, Vist4sp’s begging that chariot from Srit6é, and Srité sayzmg in reply to Vistasp: ‘That chariot is for a righteous man, 2 which the soul of Srité in the lifedzme of Srité's body!, azd that of that man in the lifetzme of his body, come visibly together once in the worldly existence. 3. And the soul of Srit6, through the generosity of that Srité, presents that chariot to the eyesight of that man of righteousness; thereby it becomes evident he had seen 2¢, and is told not to actin another manner. 4. The exalted Kai-Vistasp, as becoming from revelation more particularly aware of this marvel about the future at that time, and for the sake of this marvel being published to the worldly existence (géhAnigith), and of 4zs becoming Visrap4n, and in § 7 the first letter is omitted, leaving only fsrap4n. In Pahl. Vd. XX, 11 (Sp.) we have Srit-f esas (in L4), which latter name may also be fsrap4né, though more likely to be read Sérzan6 when considered by itself. It is almost certain that the person mentioned in Pahl. Vd. XX, 11 is intended to be the same as that named here in the text. But it is doubtful if this person be the Av. Thrita son of Sayuedri (or Saizdri) of Yt. V, 72; XIII, 113. As the legend in the text appears to refer to the soul of Srfté, or Thrita, revisiting the world to meet Vistasp, this Srii6 may have been the warrior Srit6, the seventh brother, employed by Kai-Us, about 350 years earlier, to kill the frontier-settling ox of that time, but there seem to be no means of so identifying him with absolute certainty. 1 This is the literal meaning of the Pahl. ‘mfin rAban-f Srité pavan zindagfh-f Srit6 tand,’ but it is not quite consistent with Srité’s return to the earth as a spirit. The Indian copyists seem to have observed this, as they have omitted several words, so as to alter the meaning to the following :—‘ That chariot is for a man of the righteous, wth whom Srité in the life/’me of that man’s body comes visibly together, &c,’ But the sentence is not quite gram- ~ matical. CHAPTER VI, 3-9. 79 more invoking for the supremacy of the Mazdaworshipping religion, became discernible by those of the realm, is sought for, avd is most attended.
3CHAPTER VI, 3-9. 79 more invoking for the supremacy of the Mazdaworshipping religion, became discernible by those of the realm, is sought for, avd is most attended. 5. A great wonder became manifest to Vistasp and those of the world, just as revelation mentions thus: ‘Thereupon the archangels are letting forth the soul of that S72¢é from the light of the supreme heaven, from the light on to the earth created by Atharmazd ; and the soul of Vistasp proceeded from him into the light to meet z¢, 6. Vistaésp proceeded on to the propitious south (rapitvind); he was producing more gain than the gainers, and he was more inquisitive than the inquisitive; to all whom he saw he spoke, and unto such as spoke he listened; when he gazed at them looking simultaneously they stood up, azd obeisance was offered by them unto the soul azd person of VistAsp.’ 7. Immediately upon that no delay occurred until there came on at a run—4@eszdes the soul of Sritéd of the Visraps—the most horrid (agrandtim) of demons, from the horrid northern quarter of the horrid destroyer (zadar), that was himself black, and his deeds, too, were very black. 8. And as he comes himself, so also he grumbles ¢o the soul of Srité thus: ‘Give a maintenance (khv4rag) ¢o Vistasp who is thy driver!, for the sake of good fellowship and service, and for that, righteousness is suitable unto a pure ove; do not gzve zt as a thing which is protective (that is, do not g7ve z¢ for the sake of worldly gratuity), d¢ for love of the righteousness which is owing to the perfect existences.’ 9. When those words were fully heard by Srité of } This speech seems intended as veiled irony. 80 DINKARD, BOOK VII. the Visraps, the early bestower (levind-vakhsh), he stood stilt and so he spoke in words thus: ‘ For righteousness I give thee, O mighty Kai-Vistasp ! this chariot which is without a driver, only for love of the righteousness which is. owing to the perfect existences. 10. As much for righteousness as is best for righteousness, and as much for the soul as is best for the soul, the gift of the whole was secured (that is, its acceptance was announced as often as three times). 11. Then that chariot became two chariots, one spiritual and the other worldly; in the worldly oxe the exalted Kai-Vist4sp travelled forth unto the village of the Nédars! in the joyfulness of good thoughts, and in the spiritual ove the soul of Srité of the Visraps travelled forth unto the best existence. 12. One marvel is this which is declared that in fifty-seven years onwards from the acceptance of the religion éy Zaratdst *, the arrival of the religion is published in the seven regions*; ad within the lifec¢me of Vist&sp, the circumstance (aéd@(indth) is manifested by the coming of some from other regions to Frashéstar of the Hvébas‘ for enquiry adout the
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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