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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. A messenger of Adharmazd uttered a cry thus: ‘Do not go to a wizard! for they are not healing (béshazintd4r) for thee; but go back to the house, wash ¢/y hands on the morrow with cow's butter held over the fire, also burn (t4p6)? firewood 1 T has ‘consume (viddz5).’ CHAPTER XIV, 1-8. 141 and incense for thy own self and thy progeny which is in thy womb.’ 5. And she acted accordingly and became well1; aud the co-operators of the demon, and those of equal power, who ad not obtained their remedy from her body, are again exposed ?, and spoke thus: ‘On account of the existence of fire from all sides we have not succeeded; z¢ zs a help for every one who is her friend more than opponent ; therefore it was not for us, because of the power within her.’ 6. The same night as she gave birth, Aharman selected commanders and arrayed his champions (gad); there are some who are with one thousand demons, and there are some who ave with two thousand demons; pursuing and attacking they have contended. 7. The opposing stand of the sacred beings °, especially of the glory itself at the family ‘ fire, was manifest at that birth; and for its splendour and brightness (padr6k9), settled opposite a distant place, they have then found no remedy. 8. At last, Aharman sends Akémané® on, and spoke to him thus: ‘Thou canst be very spiritual, who canst be most intimate; thou canst go with deceit into the mind of ZaratQst,and make him turn ? Compare Dk. VII, ii, 53-55. * T has ‘and all the co-operators who had entered her body, and those of equal power who had reached them, returned helpless from them.’ 8’ Thus summarized in Dk. VIII, xiv, 2:—‘Also about the arrival of both spirits, the good one for developing, and the evil one for destroying; the victory of the good spirit, and the rearing of Zaratist.’ The ‘ rearing’ is continued in Chaps. XV-XX. * Assuming that ry stands for 4per dfidak. 5 The archdemon of ‘evil thought’ (Bd. XXVIII, 7) and special opponent of Vohfimané, the archangel of ‘ good thought.’ 142 SELECTIONS OF ZAD-SPARAM. Ais mind to us who are demons. 9g. And Adhavmazd@ sends Vohimané on against him; Akémané advanced to the front, azd had come forward to the door, and wished to go inside. 10. Vohfimané schemingly (£4rakégarih4) turned! back, and exclaimed to Akémané thus: ‘Go inside!’ 11. Akémané imagined thus: ‘ 7here is nothing to be accomplished by me of what was mentioned to me, for Vohimané has gone back.’ 12. And Vohimané went inside, and mingled with the reason (v4rém) of Zaratast, and Zaratdst laughed outright 2, for Vohdmané is a gratifying spirit. 13. Also seven wizards * were seated before him, and owing to the light in the dwelling, his having laughed at birth was conveniently seen, which is opposed to the 4adzt of the rest of mankind who cry out at birth avd are quite terrified.
213. Also seven wizards * were seated before him, and owing to the light in the dwelling, his having laughed at birth was conveniently seen, which is opposed to the 4adzt of the rest of mankind who cry out at birth avd are quite terrified. 14. Also, at the same time of birth, he authoritatively accepted the religion from Adharmazd, as it is stated in revelation, that he spoke at birth thus: ‘As is the will of the spiritual lord (ahvé) mayst thou be who art the officiating priest (z6t6) (that is, mayst thou be the leader of the creatures) *.’ 15. As Zaratist, on account of his worldly body, spoke with a worldly voice, Adharmazd spoke zx reply to him, on account of the spirits, thus: ‘So * Assuming that std stands for vastd. * Compare Dk. VII, iii, 2; V, ii, 5. This laughing is not mentioned in Dk. IX, xxiv. ® ‘Seven midwives’ are mentioned in Dk. VII, iii, 2. * This is one form of the Pahlavi Ahunavair (see Dk. IX, xxiv, 4). At this point the text in the MSS. is interrupted by the erroneous insertion of Chap. XII, 8-16, the contents of a loose folio in some former copy, which have been restored to their original position in this translation. CHAPTER XIV, 9-XV, 4. 143 mayst thou be the priestly authority (rad shAe), and so mayst thou be virtuous, owing to whatsoever righteousness occurs; and I confidently proclaim thee righteous (that is, I am thy controller) 1. 16. Another day, Périshaspé went and enquired of the wizards who kept in front at the place, thus: ‘What is the cause when infants cry out at birth, beyond that whzch occurs when they laugh outright??’ 417, And they replied thus: ‘ Because those who are made to cry have seen mortality as their end, and those having laughed ave seen their own righteousness.’ CHAPTER XV. 1. About the brothers who weve a band of opponents of Zaratist. 2. The Karaps and A dsikhshes? weve brothers’ sons, and have become the devastation (g4staragih) of the Iranians; the devastators of the Iranians (ErAn4n) were from Kokharéd‘, and Kékharéd was born from Aéshm and MAntsak, the sister of MAands#thar®. 3. At the place where Zaratist was born, five brothers have been, whose names were Brda-rikhsh, Brad-réyisn, Brdd-résh the Tr, Haz4n, and Vadast*. 4. Their 1 Compare Dk. IX, xxiv, 4. 2 Compare Dk. VII, iii, 24, 25. 5 Av. ‘Karapa Usikhsh-44’ of Yas. XLIV, 20c; the Kavé, a third class of pre-Zoroastrian priests, is also mentioned ibid. 20 d. Compare Dk. VII, ii, 9 n. ‘ Av. Kahvaredha, Yas. LX, 6, 7 (Sp.) where it is translated by k4star, ‘diminisher, devastator,’ of whom it is here said to be the father; see also Yt. III, 9, 12, 16. ® Compare the legend of the descent of the ape and bear from a demon and Yimak, sister of Yim, in Bd. XXIII, 1. * As these names do not occur in the Avesta, their pronunciation 144 SELECTIONS OF ZAD-SPARAM.
3III, 9, 12, 16. ® Compare the legend of the descent of the ape and bear from a demon and Yimak, sister of Yim, in Bd. XXIII, 1. * As these names do not occur in the Avesta, their pronunciation 144 SELECTIONS OF ZAD-SPARAM. brotherhood of five—of which the middle one was Brad-résh the Tar, who became more of an adversary of Zaratst—was a semblance of the brotherhood of five who were sons of Pérdishaspé, of whom the middle oe was Zaratist. 5. Of the four brothers of Zaratist, the names of the two before Zaratist were Ratdstar and Rang“star, and of the two after 42m Nodariga and Nivédis’. 6. The middle position of Zaratist is for the reason that he is so produced at that time, as an intermedium of the early narrators and the later narrators, that three millenniums came before him and three after. 7. So that he das prescribed to the creatures in what manner he would teach the ancients as to what Aad occurred, and zz what manner 7¢ is also to be done as regards what we// occur; as is stated in the GAéthas? thus: ‘Both those I ask of thee, O Athaymazd! even whatever as happened till now, aud whatever shall happen henceforth ?’ CuaPTerR XVI. 1. About the trials (atzmAyisn6) which occurred has to be guessed so as to give a probable meaning to the Pahlavi spelling. The writing of the last name is complicated; it is written 4°! and & in the two MS. authorities, which forms can be most obviously read Vasam and Saman, but Saman can also be read as the Zvaris yadd=dast, ‘a hand;’ this leads to the conclusion that the original name underlies the form Vadast, and this is confirmed by the name of the Karap Vaédvéist written at full length in Dk. VII, iv, 21-24. See ibid. ii, 9 n. 1 These brothers seem unmentioned elsewhere, and the existence of the elder two would imply another mother. The pronunciation of the names is guessed. ? Pahl. Yas. XXXI, 14a. CHAPTER XV, 5-XVI, 6. 145 to him whose practice was lawful, and the signs of prophecy ¢haé are seen therein, z¢ is thus declared, namely; ‘ Another day, when the child had been born, Pérfishaspé called one of those five brothers of the race of Karaps, and spoke thus: “ Fully observe the marks and specks of my son Zaratst.”’ 2. The Karap went and sat down before Zaratist, and the head of Zaratist was thereupon severely twisted by him, in order that he should be killed; but he, being fearless, watched the wizards whose terror was distressing’. 3. As z¢ was in those ten nights for hospitality, Adhaymazd sent Spendarmad, Arédvisir, and Ardai-fravard? down to the earth, by way of female cave; thereupon no variation occurred to ¢he child, and, further, the hand of that Karap was withered ®, and that wizard demanded the life * of Zaratdst from Pérdshaspé for the harm from him, which sprang ufon himsedf from his own action.
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.
14. A messenger of Adharmazd uttered a cry thus: ‘Do not go to a wizard! for they are not healing (béshazintd4r) for thee; but go back to the house, wash ¢/y hands on the morrow with cow's butter held over the fire, also burn (t4p6)? firewood 1 T has ‘consume (viddz5).’ CHAPTER XIV, 1-8. 141 and incense for thy own self and thy progeny which is in thy womb.’ 5. And she acted accordingly and became well1; aud the co-operators of the demon, and those of equal power, who ad not obtained their remedy from her body, are again exposed ?, and spoke thus: ‘On account of the existence of fire from all sides we have not succeeded; z¢ zs a help for every one who is her friend more than opponent ; therefore it was not for us, because of the power within her.’ 6. The same night as she gave birth, Aharman selected commanders and arrayed his champions (gad); there are some who are with one thousand demons, and there are some who ave with two thousand demons; pursuing and attacking they have contended. 7. The opposing stand of the sacred beings °, especially of the glory itself at the family ‘ fire, was manifest at that birth; and for its splendour and brightness (padr6k9), settled opposite a distant place, they have then found no remedy. 8. At last, Aharman sends Akémané® on, and spoke to him thus: ‘Thou canst be very spiritual, who canst be most intimate; thou canst go with deceit into the mind of ZaratQst,and make him turn ? Compare Dk. VII, ii, 53-55. * T has ‘and all the co-operators who had entered her body, and those of equal power who had reached them, returned helpless from them.’ 8’ Thus summarized in Dk. VIII, xiv, 2:—‘Also about the arrival of both spirits, the good one for developing, and the evil one for destroying; the victory of the good spirit, and the rearing of Zaratist.’ The ‘ rearing’ is continued in Chaps. XV-XX. * Assuming that ry stands for 4per dfidak. 5 The archdemon of ‘evil thought’ (Bd. XXVIII, 7) and special opponent of Vohfimané, the archangel of ‘ good thought.’ 142 SELECTIONS OF ZAD-SPARAM. Ais mind to us who are demons. 9g. And Adhavmazd@ sends Vohimané on against him; Akémané advanced to the front, azd had come forward to the door, and wished to go inside. 10. Vohfimané schemingly (£4rakégarih4) turned! back, and exclaimed to Akémané thus: ‘Go inside!’ 11. Akémané imagined thus: ‘ 7here is nothing to be accomplished by me of what was mentioned to me, for Vohimané has gone back.’ 12. And Vohimané went inside, and mingled with the reason (v4rém) of Zaratast, and Zaratdst laughed outright 2, for Vohdmané is a gratifying spirit. 13. Also seven wizards * were seated before him, and owing to the light in the dwelling, his having laughed at birth was conveniently seen, which is opposed to the 4adzt of the rest of mankind who cry out at birth avd are quite terrified.
213. Also seven wizards * were seated before him, and owing to the light in the dwelling, his having laughed at birth was conveniently seen, which is opposed to the 4adzt of the rest of mankind who cry out at birth avd are quite terrified. 14. Also, at the same time of birth, he authoritatively accepted the religion from Adharmazd, as it is stated in revelation, that he spoke at birth thus: ‘As is the will of the spiritual lord (ahvé) mayst thou be who art the officiating priest (z6t6) (that is, mayst thou be the leader of the creatures) *.’ 15. As Zaratist, on account of his worldly body, spoke with a worldly voice, Adharmazd spoke zx reply to him, on account of the spirits, thus: ‘So * Assuming that std stands for vastd. * Compare Dk. VII, iii, 2; V, ii, 5. This laughing is not mentioned in Dk. IX, xxiv. ® ‘Seven midwives’ are mentioned in Dk. VII, iii, 2. * This is one form of the Pahlavi Ahunavair (see Dk. IX, xxiv, 4). At this point the text in the MSS. is interrupted by the erroneous insertion of Chap. XII, 8-16, the contents of a loose folio in some former copy, which have been restored to their original position in this translation. CHAPTER XIV, 9-XV, 4. 143 mayst thou be the priestly authority (rad shAe), and so mayst thou be virtuous, owing to whatsoever righteousness occurs; and I confidently proclaim thee righteous (that is, I am thy controller) 1. 16. Another day, Périshaspé went and enquired of the wizards who kept in front at the place, thus: ‘What is the cause when infants cry out at birth, beyond that whzch occurs when they laugh outright??’ 417, And they replied thus: ‘ Because those who are made to cry have seen mortality as their end, and those having laughed ave seen their own righteousness.’ CHAPTER XV. 1. About the brothers who weve a band of opponents of Zaratist. 2. The Karaps and A dsikhshes? weve brothers’ sons, and have become the devastation (g4staragih) of the Iranians; the devastators of the Iranians (ErAn4n) were from Kokharéd‘, and Kékharéd was born from Aéshm and MAntsak, the sister of MAands#thar®. 3. At the place where Zaratist was born, five brothers have been, whose names were Brda-rikhsh, Brad-réyisn, Brdd-résh the Tr, Haz4n, and Vadast*. 4. Their 1 Compare Dk. IX, xxiv, 4. 2 Compare Dk. VII, iii, 24, 25. 5 Av. ‘Karapa Usikhsh-44’ of Yas. XLIV, 20c; the Kavé, a third class of pre-Zoroastrian priests, is also mentioned ibid. 20 d. Compare Dk. VII, ii, 9 n. ‘ Av. Kahvaredha, Yas. LX, 6, 7 (Sp.) where it is translated by k4star, ‘diminisher, devastator,’ of whom it is here said to be the father; see also Yt. III, 9, 12, 16. ® Compare the legend of the descent of the ape and bear from a demon and Yimak, sister of Yim, in Bd. XXIII, 1. * As these names do not occur in the Avesta, their pronunciation 144 SELECTIONS OF ZAD-SPARAM.
3III, 9, 12, 16. ® Compare the legend of the descent of the ape and bear from a demon and Yimak, sister of Yim, in Bd. XXIII, 1. * As these names do not occur in the Avesta, their pronunciation 144 SELECTIONS OF ZAD-SPARAM. brotherhood of five—of which the middle one was Brad-résh the Tar, who became more of an adversary of Zaratst—was a semblance of the brotherhood of five who were sons of Pérdishaspé, of whom the middle oe was Zaratist. 5. Of the four brothers of Zaratist, the names of the two before Zaratist were Ratdstar and Rang“star, and of the two after 42m Nodariga and Nivédis’. 6. The middle position of Zaratist is for the reason that he is so produced at that time, as an intermedium of the early narrators and the later narrators, that three millenniums came before him and three after. 7. So that he das prescribed to the creatures in what manner he would teach the ancients as to what Aad occurred, and zz what manner 7¢ is also to be done as regards what we// occur; as is stated in the GAéthas? thus: ‘Both those I ask of thee, O Athaymazd! even whatever as happened till now, aud whatever shall happen henceforth ?’ CuaPTerR XVI. 1. About the trials (atzmAyisn6) which occurred has to be guessed so as to give a probable meaning to the Pahlavi spelling. The writing of the last name is complicated; it is written 4°! and & in the two MS. authorities, which forms can be most obviously read Vasam and Saman, but Saman can also be read as the Zvaris yadd=dast, ‘a hand;’ this leads to the conclusion that the original name underlies the form Vadast, and this is confirmed by the name of the Karap Vaédvéist written at full length in Dk. VII, iv, 21-24. See ibid. ii, 9 n. 1 These brothers seem unmentioned elsewhere, and the existence of the elder two would imply another mother. The pronunciation of the names is guessed. ? Pahl. Yas. XXXI, 14a. CHAPTER XV, 5-XVI, 6. 145 to him whose practice was lawful, and the signs of prophecy ¢haé are seen therein, z¢ is thus declared, namely; ‘ Another day, when the child had been born, Pérfishaspé called one of those five brothers of the race of Karaps, and spoke thus: “ Fully observe the marks and specks of my son Zaratst.”’ 2. The Karap went and sat down before Zaratist, and the head of Zaratist was thereupon severely twisted by him, in order that he should be killed; but he, being fearless, watched the wizards whose terror was distressing’. 3. As z¢ was in those ten nights for hospitality, Adhaymazd sent Spendarmad, Arédvisir, and Ardai-fravard? down to the earth, by way of female cave; thereupon no variation occurred to ¢he child, and, further, the hand of that Karap was withered ®, and that wizard demanded the life * of Zaratdst from Pérdshaspé for the harm from him, which sprang ufon himsedf from his own action.
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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