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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 Nédar (Av. Naotara) was a son of king M4n(séthar (Bd. XXXI, 13) and an ancestor of king Vistasp. Vistésp being a descendant of Kaf-Kavéd (Bd. XXXI, 28, 29) who was the adopted son of Afiz6bé (Bd. XXXI, 24) a son of ZAgh, son of Masvak, son of Nédar (Bd. XXXI, 23 corrected from XXXIII, 5). Hfités, the wife of Vistasp, was also of the village of the Nédars (Yt. XV, 35). 2 That is fifty-seven years after the conference of Zaratfist (see Chap. V, 1). ® See the summary in Dk. VIII, xiv, 10 :—‘ Likewise, about the communication of ZaratQst’s knowledge of the Mazda-worshipping religion to the world, his attracting mankind to the religion, and the ages, after Zaratfist, until the renovation of the universe.’ * Av. Ferashaostr6 Hvégvé (Yas. LI, 17); he was a brother CHAPTER VI, 10-14. 81 religion, even as revelation mentions thus: ‘Two whose names are thus, Spitéts' and Arezrasp6?, who have hastened unto Frashdéstar of the Hvdébas in search of wisdom.’ 13. Thus much splendour and wonder of Vistasp and those of the realm regarding Zaratist*, and thus much due to the coming of the archangels from the sky to the earth before Vist4sp, as evidence about the true prophesying of Zaratdst*; and that, too, about Péshyétan 5, the chariot of Srité °, and other subjects seen written above, ave declared by the Avesta, which is the same that they accepted from Zaratfst, as the culmination’? (avarigAnth) of Athaymaz@’s words. 14. And if this splendour, glory, and wonder that ave written above as regards what those learned men of the realm saw—which are in the statement revealed by the Avesta—had not occurred, king Vistésp and those learned men of the realm would not have seen what this Avesta had revealed to them—which was thus much splendour and wonder reported by it to them—and not one word about leaving z¢s preservation to us would be annexed. of Gamasp (Dk. V, ii, 12; iii, 4; Zs. XXIII, 10), and the father of Zaratfst’s wife Hvévi. The Hvévas (Pahl. Hvébas) were a numerous family. 1 Av. gen. Spitéis (Yt. XIII, 121). He was high-priest of Fradadafsh, the south-east region. 2 Av. Erezraspa (ibid.) He was high-priest of Vidadafsh, the south-west region (see Bd. XXIX, 1). These foreign envoys were brothers, each being a son of Usp&snu. $ See Chap. IV, 73. * See Chap. IV, 74-82. 5 See Chap. V, 12. ® See §§ 2-11. 7 See Chap. V, 11. (47] G 82 DINKARD, BOOK VII. Cuarter VII. 1, About the marvellousness which is manifested after the time of VistAsp until the collapse (hangaftan6) of the sovereignty of Iran. 2. There is marvellousness whzch is manifested after Vist4sp until the collapse of the sovereignty of Irdn, apart from the blessedness of ordeal, the accomplishment of other Avestic rites, the great power over the sacred fires, avd many other religious observances which were connected with the disciples of Zaratist.
23. Even after the devastation which’ happened owing to Alexander, those who were rulers after him brought back much to the collection from a seattered state'; axzd there are some who have ordered the keeping of z¢ in the treasury of Shapan *. 4. Likewise there is to be brought forward what there ts concerning the names of rulers and highpriests, swch as arrive for it at times and periods, which ave each consecutive, as organizers of the religion and the world; also of the tyrant or apostate, who is manifest at various periods, for the disturbance of the religion avd monarchy and the penance of the world, wzth the coming of the penitential one. ’ Referring to king Valkhas the Askanian (probably Vologeses I, see S. B. E, vol. xxxvii, p. 413); possibly also to Ardashfr Papakén. * So here, but usually written Shapig4n, and sometimes Shaspigan. It was no doubt a royal treasury, and Dk. V, iii, 4, calls it so, but uses the words gangé-f khfiday4n, in which GamAsp is said to have deposited the Avesta and Zand written in gold upon ox-hides. If Shapigan be a corruption of shdyag4n, ‘royal,’ it is singular that some copyist has not corrected the spelling. CHAPTER Vil, 1-8. 83 5. Such as Vohimané, son of Spend-dad', of the rulers, about whom it says even this in the Avesta, that 4e zs Vohimané, the just, who is the most efficient of the assembly of Mazda-worshippers. 6. And Sénév? of the high-priests, as about him it says even this: ‘ The religion becomes a hundred years o/d when Sénév is born, and two hundred years when he passes away; he was also the first Mazda-worshipper wth a life of a hundred years, and who walks forth upon this earth with a hundred disciples.’ 7. Also Alexander of the devastators, as it says even this of him in revelation, that zz those three winters, which ave of like purpose (ham-ayézak6), that Aeshm* would set up a deadly king in the impenitent world, who is the evil-destined Alexander. 8. And of the high-priests ave Arezvak*, the interpretation of whose name is ‘the pure word;’ Sratvék-spad4k °, the interpretation of whose name is ‘the propitious recitation ;’ Zrayang,hau °, the interpretation of whose name is ‘the ocean existence ;’ and Spemté-khratvau *, the interpretation of 1 Av. Spentd-data of Yt. XIII, 103, a son of Vistasp, with whom Avesta dynastic history ends. He was the Persian Isfendiyar, and his son Vohfimané is unknown to the Avesta. The Kitradad Nask (Dk. VIII, xiii, 18) mentions a ‘Namfn, son of Spend-shéd,’ which probably stands for ‘ Vohmané, son of Spend-dad,’ but this appears to have been in a Pahlavi supplement compiled in Sasanian times. He is also mentioned in Bd. XXXIV, 8, a chapter ‘ about the computation of years by the Arabs,’ according to the Iranian Bundahis. 2 Av. Saéna of Yt. XIII, 97, where the last clause of the passage here translated from the Avesta occurs. Compare Zs, XXIII, 11. 5 Not in the extant Avesta. ’ # The demon of Wrath. 5 Av. gen. Erezvau and Srfité-spadau in Yt. XIII, 115.
32 Av. Saéna of Yt. XIII, 97, where the last clause of the passage here translated from the Avesta occurs. Compare Zs, XXIII, 11. 5 Not in the extant Avesta. ’ # The demon of Wrath. 5 Av. gen. Erezvau and Srfité-spadau in Yt. XIII, 115. ® These two names are written in their Av. gen. forms, as they occur in Yt. XIII, 115. G2 84 DINKARD, BOOK VII. whose name is ‘the propitious wisdom.’ 9. Because it says even this about them, namely: ‘I mention thy manifestation, azd also the tokens of its publicity when this religion of thy Mazda-worshippers becomes four hundred years o/d'; in this law benightedness (lélyAith) arises, and the embodied existences see the manifestation through calculation of the planets and also the stars; and whoever, too, ave mine are so for a century, through the average opinion of thirty medium winters for a man?; and the righteous Arezvak and those three others are they of the most righteous existences, over whom they are the most masterly .azd most authoritative in that time. 10. And this, too, that they who glorify the religion of the Mazda-worshippers in the fifth and sixth centuries ave they; and no persons save ¢heer souls, except those who remain for the arrival of the four® interpretations that avzse through the authority of these four individuals, Arezvak, Srité-spadhau *, Zrayang,hau, and Spexté-khratvau who, all four of them, seek their thoughts, words, avd deeds in the sacred text (mansar). 11. Also Rashn-résh® is the apostate of that * If the chronology in Bd. XXXIV, 7, 8 were correct, the interval between the first revelation of the religion and the death of Alexander would be 272 years, and this would make the 4ooth year of the religion coincide with B.c. 195. ? That is, for a generation. The meaning appears to be, that these four successive high-priests insure the continuance of orthodox religion for more than a century, or well into the sixth century of the religion, as mentioned in § 10. 5 The MS. has the cipher for ‘ three,’ by mistake. * Here written in Avesta characters. * In Dk. III, cxcviii, 2, this apostate is said to have been an CHAPTER VII, 9-14. 85 time, as some one} says unto Rashn, ove of the sacred beings, and about many besides this ove, thus: ‘ All who are creatures of the beneficent spirit are distressed by their persecution, dz¢ put trust in those men, Arezvak and those three others.’
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.
11 Nédar (Av. Naotara) was a son of king M4n(séthar (Bd. XXXI, 13) and an ancestor of king Vistasp. Vistésp being a descendant of Kaf-Kavéd (Bd. XXXI, 28, 29) who was the adopted son of Afiz6bé (Bd. XXXI, 24) a son of ZAgh, son of Masvak, son of Nédar (Bd. XXXI, 23 corrected from XXXIII, 5). Hfités, the wife of Vistasp, was also of the village of the Nédars (Yt. XV, 35). 2 That is fifty-seven years after the conference of Zaratfist (see Chap. V, 1). ® See the summary in Dk. VIII, xiv, 10 :—‘ Likewise, about the communication of ZaratQst’s knowledge of the Mazda-worshipping religion to the world, his attracting mankind to the religion, and the ages, after Zaratfist, until the renovation of the universe.’ * Av. Ferashaostr6 Hvégvé (Yas. LI, 17); he was a brother CHAPTER VI, 10-14. 81 religion, even as revelation mentions thus: ‘Two whose names are thus, Spitéts' and Arezrasp6?, who have hastened unto Frashdéstar of the Hvdébas in search of wisdom.’ 13. Thus much splendour and wonder of Vistasp and those of the realm regarding Zaratist*, and thus much due to the coming of the archangels from the sky to the earth before Vist4sp, as evidence about the true prophesying of Zaratdst*; and that, too, about Péshyétan 5, the chariot of Srité °, and other subjects seen written above, ave declared by the Avesta, which is the same that they accepted from Zaratfst, as the culmination’? (avarigAnth) of Athaymaz@’s words. 14. And if this splendour, glory, and wonder that ave written above as regards what those learned men of the realm saw—which are in the statement revealed by the Avesta—had not occurred, king Vistésp and those learned men of the realm would not have seen what this Avesta had revealed to them—which was thus much splendour and wonder reported by it to them—and not one word about leaving z¢s preservation to us would be annexed. of Gamasp (Dk. V, ii, 12; iii, 4; Zs. XXIII, 10), and the father of Zaratfst’s wife Hvévi. The Hvévas (Pahl. Hvébas) were a numerous family. 1 Av. gen. Spitéis (Yt. XIII, 121). He was high-priest of Fradadafsh, the south-east region. 2 Av. Erezraspa (ibid.) He was high-priest of Vidadafsh, the south-west region (see Bd. XXIX, 1). These foreign envoys were brothers, each being a son of Usp&snu. $ See Chap. IV, 73. * See Chap. IV, 74-82. 5 See Chap. V, 12. ® See §§ 2-11. 7 See Chap. V, 11. (47] G 82 DINKARD, BOOK VII. Cuarter VII. 1, About the marvellousness which is manifested after the time of VistAsp until the collapse (hangaftan6) of the sovereignty of Iran. 2. There is marvellousness whzch is manifested after Vist4sp until the collapse of the sovereignty of Irdn, apart from the blessedness of ordeal, the accomplishment of other Avestic rites, the great power over the sacred fires, avd many other religious observances which were connected with the disciples of Zaratist.
23. Even after the devastation which’ happened owing to Alexander, those who were rulers after him brought back much to the collection from a seattered state'; axzd there are some who have ordered the keeping of z¢ in the treasury of Shapan *. 4. Likewise there is to be brought forward what there ts concerning the names of rulers and highpriests, swch as arrive for it at times and periods, which ave each consecutive, as organizers of the religion and the world; also of the tyrant or apostate, who is manifest at various periods, for the disturbance of the religion avd monarchy and the penance of the world, wzth the coming of the penitential one. ’ Referring to king Valkhas the Askanian (probably Vologeses I, see S. B. E, vol. xxxvii, p. 413); possibly also to Ardashfr Papakén. * So here, but usually written Shapig4n, and sometimes Shaspigan. It was no doubt a royal treasury, and Dk. V, iii, 4, calls it so, but uses the words gangé-f khfiday4n, in which GamAsp is said to have deposited the Avesta and Zand written in gold upon ox-hides. If Shapigan be a corruption of shdyag4n, ‘royal,’ it is singular that some copyist has not corrected the spelling. CHAPTER Vil, 1-8. 83 5. Such as Vohimané, son of Spend-dad', of the rulers, about whom it says even this in the Avesta, that 4e zs Vohimané, the just, who is the most efficient of the assembly of Mazda-worshippers. 6. And Sénév? of the high-priests, as about him it says even this: ‘ The religion becomes a hundred years o/d when Sénév is born, and two hundred years when he passes away; he was also the first Mazda-worshipper wth a life of a hundred years, and who walks forth upon this earth with a hundred disciples.’ 7. Also Alexander of the devastators, as it says even this of him in revelation, that zz those three winters, which ave of like purpose (ham-ayézak6), that Aeshm* would set up a deadly king in the impenitent world, who is the evil-destined Alexander. 8. And of the high-priests ave Arezvak*, the interpretation of whose name is ‘the pure word;’ Sratvék-spad4k °, the interpretation of whose name is ‘the propitious recitation ;’ Zrayang,hau °, the interpretation of whose name is ‘the ocean existence ;’ and Spemté-khratvau *, the interpretation of 1 Av. Spentd-data of Yt. XIII, 103, a son of Vistasp, with whom Avesta dynastic history ends. He was the Persian Isfendiyar, and his son Vohfimané is unknown to the Avesta. The Kitradad Nask (Dk. VIII, xiii, 18) mentions a ‘Namfn, son of Spend-shéd,’ which probably stands for ‘ Vohmané, son of Spend-dad,’ but this appears to have been in a Pahlavi supplement compiled in Sasanian times. He is also mentioned in Bd. XXXIV, 8, a chapter ‘ about the computation of years by the Arabs,’ according to the Iranian Bundahis. 2 Av. Saéna of Yt. XIII, 97, where the last clause of the passage here translated from the Avesta occurs. Compare Zs, XXIII, 11. 5 Not in the extant Avesta. ’ # The demon of Wrath. 5 Av. gen. Erezvau and Srfité-spadau in Yt. XIII, 115.
32 Av. Saéna of Yt. XIII, 97, where the last clause of the passage here translated from the Avesta occurs. Compare Zs, XXIII, 11. 5 Not in the extant Avesta. ’ # The demon of Wrath. 5 Av. gen. Erezvau and Srfité-spadau in Yt. XIII, 115. ® These two names are written in their Av. gen. forms, as they occur in Yt. XIII, 115. G2 84 DINKARD, BOOK VII. whose name is ‘the propitious wisdom.’ 9. Because it says even this about them, namely: ‘I mention thy manifestation, azd also the tokens of its publicity when this religion of thy Mazda-worshippers becomes four hundred years o/d'; in this law benightedness (lélyAith) arises, and the embodied existences see the manifestation through calculation of the planets and also the stars; and whoever, too, ave mine are so for a century, through the average opinion of thirty medium winters for a man?; and the righteous Arezvak and those three others are they of the most righteous existences, over whom they are the most masterly .azd most authoritative in that time. 10. And this, too, that they who glorify the religion of the Mazda-worshippers in the fifth and sixth centuries ave they; and no persons save ¢heer souls, except those who remain for the arrival of the four® interpretations that avzse through the authority of these four individuals, Arezvak, Srité-spadhau *, Zrayang,hau, and Spexté-khratvau who, all four of them, seek their thoughts, words, avd deeds in the sacred text (mansar). 11. Also Rashn-résh® is the apostate of that * If the chronology in Bd. XXXIV, 7, 8 were correct, the interval between the first revelation of the religion and the death of Alexander would be 272 years, and this would make the 4ooth year of the religion coincide with B.c. 195. ? That is, for a generation. The meaning appears to be, that these four successive high-priests insure the continuance of orthodox religion for more than a century, or well into the sixth century of the religion, as mentioned in § 10. 5 The MS. has the cipher for ‘ three,’ by mistake. * Here written in Avesta characters. * In Dk. III, cxcviii, 2, this apostate is said to have been an CHAPTER VII, 9-14. 85 time, as some one} says unto Rashn, ove of the sacred beings, and about many besides this ove, thus: ‘ All who are creatures of the beneficent spirit are distressed by their persecution, dz¢ put trust in those men, Arezvak and those three others.’
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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