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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 So spelt in Zs., but Dfrasréb6 in Dk.; also the former has always Pérfshaspé6, but the latter Pérfshisp6. Compare the same legend in Dk. VII, iii, 34-45. ® Pahl. ‘ vald aé yazéd6, aféd vag dahisnd. *. Or ‘inwardly.’ CHAPTER XIX, 2—XX, 4. 151 8. He sat upon the horse, and when he had gone a little way, he fell off from the horse, through severe distress, and died ; and the children of his children’s children have died upon the same spot |. CHAPTER XX, 1. About the righteousness of his desires 7¢ is thus declared, that when he became fifteen years . old, the sons of Périshasp6 demanded a portion from ¢hety father, and their portions are allotted out by him. 2. Among the clothes ¢here was a girdle, the width of which was four finger-dreadths; and of the four? portions around and the girdle, which it was possible to bring forth, Zaratdst selected che latter and tied z¢ on himse/f. 3. This was owing to the precepts (parvAnak4n) of Vohdmané who came into his reason at birth; as to whatever is not the custom zs mind was now quite closed, and in that which is the custom z¢ was impetuously exercised by him. 4. About 42s compassionate disposition and the streams of the Arag province’, this also is declared, ? Probably meaning that he died childless. * The MSS. have ‘three,’ but there were five sons (Chap. XV, 5), and the numbers are written in ciphers which are very easily corrupted. ® Pahl. ‘ Aragistan 6dhavd (T dha)’=‘odh4-f Arangfstind’ of P. Vd. I, 77 (Sp.); compare Av. ‘upa aodhaéshu Rang,hayau,’ of Vd. I, 19; Yt. XII, 18. In the Iranian Bd, XX, 8 we are told that ‘the Arang river is that of which z# is said that it comes out from Albfrz in the land of Sfrak, which they call also Sham (Sham); and it passes on through the land of Egipt6s, which they call also Misr, and there they cail it the swift river Egipitéis.’ It ig 152 SELECTIONS OF ZAD-SPARAM. that ¢here was a river, and from them the body of a naked woman floated, for the reason that, on account of the strength and swiftness of the river, a woman, except when she was quite naked while she was in it, was not able to pass; and an old person, such as he who is of seventy years and is called in revelation a H&ndé!, for want of power (apadiyAvandth rAi), was not able to go back through it by his own strength. 5. Zaratist came on to the bank of the water, and of women and old people seven persons had come, and are passed on by him, 2” the manner of a bridge?; it was an emblem of the sfzritual performers ® of bridging work, that is, of those providing a passage to heaven. 6. About his liberal disposition 2¢ is declared, that the fodder of Pérdshaspé, which was stored for the beasts of burden, was not only for the beasts of Pérdshaspé in a scarcity, but adso for distribution among the beasts of others, which, owing to their hunger on account of the scarcity, then constantly ate off the tails of each other; and zt was given to them plentifully.
27. About his abandoning worldly desire, and his laying hold of righteousness of way, this, too, is declared, that when he became twenty years old, without the consent (6én akA4makth) of Ads father and mother, he wandered forth amd departed from one of the two mythical rivers which were supposed to bound the Iranian world, and seems to represent the Aras as a northern and the Nile as a western boundary. Arang often becomes Arag in Pahlavi, just as sang becomes sag. 1 Ay. hané in Vd. III, 19, 20; &c. ? Probably holding each other’s hands. * The sacred beings who assist the righteous souls to pass over the Kinvad bridge. CHAPTER XX, 5-13. 153 ther house, and openly enquired thus: ‘Who is most desirous of righteousness avd most nourishing the poor?’ 8. And they spoke thus: ‘ He who is the youngest (kéhist6) son of Adrvaité-dih! the Tar, who every day gives an iron caldron (g4mak), which is the height of a horse, full of bread and milk azd other food, unto the poor.’ 9. Zarattist went on to that place, and with his co-operation, for the nourishment of the poor, some of the chief men performed duty by carrying forth food for the poor. 10. About his compassion, not only upon mankind, but also his other creatures, this, too, is declared, that a bitch was seen by him, which had given birth to five” puppies, and it was three days then that she Zad not obtained food *, 11. Whomever she saw, she then advanced her mouth towards him, and became as it were prostrated; Zaratdst provided a remedy, éy swiftly bringing up bread for her, du¢ when he was bringing it she had expired. 12. About his own desire for the good quality‘ of a wife, on account also of the will of 4zs parents, and fis not mingling his own seed before a suitable obtainment, this, too, is declared, that when his father sought a wife for him, Zaratdst argued with the bride (néshd@) thus: ‘Show me thy face, so that I may find out (barkh4m) its kind of appearance, and this, too, whether its appearance de undesirable, or shall not be gratifying ;’ and the bride turned away her face from him. 13. And Zaratist spoke thus: ? See Dk. VII, iv, 7 n. ? T has ‘seven,’ but this difference may have arisen from an erroneous mode of writing the ciphers in T. > T has ‘a bone for food.’ * T has ‘ good child-bearing.’ 154 SELECTIONS OF ZAD-SPARAM. ‘Whoever takes away a sight from me, does not practise respect for me.’
3See Dk. VII, iv, 7 n. ? T has ‘seven,’ but this difference may have arisen from an erroneous mode of writing the ciphers in T. > T has ‘a bone for food.’ * T has ‘ good child-bearing.’ 154 SELECTIONS OF ZAD-SPARAM. ‘Whoever takes away a sight from me, does not practise respect for me.’ 14. About his havzng accepted progress even from the iniquitous, ¢4a¢ listened sinfully desirous, who accepted so much advantageousness as was manifest, this, too, is declared, that he came into an assembly who were well known in the place for much knowledge, and he enquired of them thus: ‘What is most favourable for the soul?’ 15. And they spoke thus: ‘To nourish the poor, to give fodder to cattle, te bring firewood to the fire, to pour H6m-juice into water, and! to worship many demons with words, with the words which are called revelation (dén6).” 16. Then Zaratist nourished the poor, foddered the cattle, brought firewood to the fire, and squeezed Hém into water, d#¢ never are any demons whatever worshipped with words dy Zaratist. CuaPpTerR X XI. 1. About his coming to thirty years of age zt zs thus declared, that oz the lapse of thirty years onwards from 4zs appearance, om the day Anéran of the month Spendaymad?, he had proceeded in that direction 2 which ¢here occurred the so-called festival of spring (gasn6é-i vah4r) 3, forty-five days beyond ' T inserts ‘not’ here, which is clearly wrong, and must have been introduced by some copyist who did not observe that the assembly, though learned, was sinful; and that the object of the anecdote is to exhibit Zaratfst’s ability to distinguish between good works and sin, when still untaught by the sacred beings. ? On the last day of the twelfth Parsi month. * The Maidhyézaremaya season-festival, held on the fifteenth day of the second Parsi month. CHAPTER XX, I4—XXI, 6. 155 new-year’s day, af a place become specially noted, where people went, from many quarters, out to the place of festival (gasn6 Ar). 2. When Zarattst, for the sake of. going off to the festival place, halted on the way in walking, he chanced upon a solitary (aévatdk) plain, and he saw, in a vision, that mankind and a much-adorned worldly exestence were kept away to the north, so that all the people in the earth have become fully manifest in the north. 3. And he at the head (pavan tékh) of them was Médyémah, son of ArAstat?, even as ArAstAt was brother of Pérdshaspé ? ; Médyéméh was the leader of all mankind who have gone out to the presence of Zarat(st, and he became their guide, so that first Médyém4h and afterwards the whole material existence are attracted.
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 So spelt in Zs., but Dfrasréb6 in Dk.; also the former has always Pérfshaspé6, but the latter Pérfshisp6. Compare the same legend in Dk. VII, iii, 34-45. ® Pahl. ‘ vald aé yazéd6, aféd vag dahisnd. *. Or ‘inwardly.’ CHAPTER XIX, 2—XX, 4. 151 8. He sat upon the horse, and when he had gone a little way, he fell off from the horse, through severe distress, and died ; and the children of his children’s children have died upon the same spot |. CHAPTER XX, 1. About the righteousness of his desires 7¢ is thus declared, that when he became fifteen years . old, the sons of Périshasp6 demanded a portion from ¢hety father, and their portions are allotted out by him. 2. Among the clothes ¢here was a girdle, the width of which was four finger-dreadths; and of the four? portions around and the girdle, which it was possible to bring forth, Zaratdst selected che latter and tied z¢ on himse/f. 3. This was owing to the precepts (parvAnak4n) of Vohdmané who came into his reason at birth; as to whatever is not the custom zs mind was now quite closed, and in that which is the custom z¢ was impetuously exercised by him. 4. About 42s compassionate disposition and the streams of the Arag province’, this also is declared, ? Probably meaning that he died childless. * The MSS. have ‘three,’ but there were five sons (Chap. XV, 5), and the numbers are written in ciphers which are very easily corrupted. ® Pahl. ‘ Aragistan 6dhavd (T dha)’=‘odh4-f Arangfstind’ of P. Vd. I, 77 (Sp.); compare Av. ‘upa aodhaéshu Rang,hayau,’ of Vd. I, 19; Yt. XII, 18. In the Iranian Bd, XX, 8 we are told that ‘the Arang river is that of which z# is said that it comes out from Albfrz in the land of Sfrak, which they call also Sham (Sham); and it passes on through the land of Egipt6s, which they call also Misr, and there they cail it the swift river Egipitéis.’ It ig 152 SELECTIONS OF ZAD-SPARAM. that ¢here was a river, and from them the body of a naked woman floated, for the reason that, on account of the strength and swiftness of the river, a woman, except when she was quite naked while she was in it, was not able to pass; and an old person, such as he who is of seventy years and is called in revelation a H&ndé!, for want of power (apadiyAvandth rAi), was not able to go back through it by his own strength. 5. Zaratist came on to the bank of the water, and of women and old people seven persons had come, and are passed on by him, 2” the manner of a bridge?; it was an emblem of the sfzritual performers ® of bridging work, that is, of those providing a passage to heaven. 6. About his liberal disposition 2¢ is declared, that the fodder of Pérdshaspé, which was stored for the beasts of burden, was not only for the beasts of Pérdshaspé in a scarcity, but adso for distribution among the beasts of others, which, owing to their hunger on account of the scarcity, then constantly ate off the tails of each other; and zt was given to them plentifully.
27. About his abandoning worldly desire, and his laying hold of righteousness of way, this, too, is declared, that when he became twenty years old, without the consent (6én akA4makth) of Ads father and mother, he wandered forth amd departed from one of the two mythical rivers which were supposed to bound the Iranian world, and seems to represent the Aras as a northern and the Nile as a western boundary. Arang often becomes Arag in Pahlavi, just as sang becomes sag. 1 Ay. hané in Vd. III, 19, 20; &c. ? Probably holding each other’s hands. * The sacred beings who assist the righteous souls to pass over the Kinvad bridge. CHAPTER XX, 5-13. 153 ther house, and openly enquired thus: ‘Who is most desirous of righteousness avd most nourishing the poor?’ 8. And they spoke thus: ‘ He who is the youngest (kéhist6) son of Adrvaité-dih! the Tar, who every day gives an iron caldron (g4mak), which is the height of a horse, full of bread and milk azd other food, unto the poor.’ 9. Zarattist went on to that place, and with his co-operation, for the nourishment of the poor, some of the chief men performed duty by carrying forth food for the poor. 10. About his compassion, not only upon mankind, but also his other creatures, this, too, is declared, that a bitch was seen by him, which had given birth to five” puppies, and it was three days then that she Zad not obtained food *, 11. Whomever she saw, she then advanced her mouth towards him, and became as it were prostrated; Zaratdst provided a remedy, éy swiftly bringing up bread for her, du¢ when he was bringing it she had expired. 12. About his own desire for the good quality‘ of a wife, on account also of the will of 4zs parents, and fis not mingling his own seed before a suitable obtainment, this, too, is declared, that when his father sought a wife for him, Zaratdst argued with the bride (néshd@) thus: ‘Show me thy face, so that I may find out (barkh4m) its kind of appearance, and this, too, whether its appearance de undesirable, or shall not be gratifying ;’ and the bride turned away her face from him. 13. And Zaratist spoke thus: ? See Dk. VII, iv, 7 n. ? T has ‘seven,’ but this difference may have arisen from an erroneous mode of writing the ciphers in T. > T has ‘a bone for food.’ * T has ‘ good child-bearing.’ 154 SELECTIONS OF ZAD-SPARAM. ‘Whoever takes away a sight from me, does not practise respect for me.’
3See Dk. VII, iv, 7 n. ? T has ‘seven,’ but this difference may have arisen from an erroneous mode of writing the ciphers in T. > T has ‘a bone for food.’ * T has ‘ good child-bearing.’ 154 SELECTIONS OF ZAD-SPARAM. ‘Whoever takes away a sight from me, does not practise respect for me.’ 14. About his havzng accepted progress even from the iniquitous, ¢4a¢ listened sinfully desirous, who accepted so much advantageousness as was manifest, this, too, is declared, that he came into an assembly who were well known in the place for much knowledge, and he enquired of them thus: ‘What is most favourable for the soul?’ 15. And they spoke thus: ‘To nourish the poor, to give fodder to cattle, te bring firewood to the fire, to pour H6m-juice into water, and! to worship many demons with words, with the words which are called revelation (dén6).” 16. Then Zaratist nourished the poor, foddered the cattle, brought firewood to the fire, and squeezed Hém into water, d#¢ never are any demons whatever worshipped with words dy Zaratist. CuaPpTerR X XI. 1. About his coming to thirty years of age zt zs thus declared, that oz the lapse of thirty years onwards from 4zs appearance, om the day Anéran of the month Spendaymad?, he had proceeded in that direction 2 which ¢here occurred the so-called festival of spring (gasn6é-i vah4r) 3, forty-five days beyond ' T inserts ‘not’ here, which is clearly wrong, and must have been introduced by some copyist who did not observe that the assembly, though learned, was sinful; and that the object of the anecdote is to exhibit Zaratfst’s ability to distinguish between good works and sin, when still untaught by the sacred beings. ? On the last day of the twelfth Parsi month. * The Maidhyézaremaya season-festival, held on the fifteenth day of the second Parsi month. CHAPTER XX, I4—XXI, 6. 155 new-year’s day, af a place become specially noted, where people went, from many quarters, out to the place of festival (gasn6 Ar). 2. When Zarattst, for the sake of. going off to the festival place, halted on the way in walking, he chanced upon a solitary (aévatdk) plain, and he saw, in a vision, that mankind and a much-adorned worldly exestence were kept away to the north, so that all the people in the earth have become fully manifest in the north. 3. And he at the head (pavan tékh) of them was Médyémah, son of ArAstat?, even as ArAstAt was brother of Pérdshaspé ? ; Médyéméh was the leader of all mankind who have gone out to the presence of Zarat(st, and he became their guide, so that first Médyém4h and afterwards the whole material existence are attracted.
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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