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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1; 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. 4. And about his coming out to the conference, o7 the lapse of those forty-five days, a¢ the place of festival a¢ dawn on the day Dadvé *-pavan-Mitré of the month Arvdavahistéd. 5. And Zaratdst, for the purpose of squeezing the Hém, went forth to the bank of the water of the Déaitth, because it is the river * of the conference for the supremacy {patih) of Zaratist, and is the water of 4v4n® which has consisted of four channels (bét4). 6. Zaratist also ' See Yt. XIII, 95. 3 So Médyémah was first cousin of Zaratfst, and became his first convert; see also Chap. XXIII, 1. ’ The Pahlavi letters represent Av. dadhvau, ‘creator’; compare the Khvarizmian name 43s of the fifteenth day of the month in Sachau’s Albfrint, p. 57, 1.35. The date here given is the fifteenth of the second month, as in § 1. “ Assuming that rud stands for rad. 5 Probably Andhita, the female spirit of pute water, mentioned by her title ArédvisOr in Chap. XVI, 3. 156 SELECTIONS OF ZAD-SPARAM. passed on through it; and its first channel was up to the ankle}, the second up to the knee, the third up to the parting of the two thighs, and the fourth up to the neck. 7. This was an indicator that his religion comes four times to supremacy; the manifestations of which are through Zaratdst, Afshédar, Atishédar-mah, and Sdsh4ns 2, 8. When he came up from the water, and put on his clothes, he then saw the archangel VohQman6* in the form (Ay Ainak®) of a man, handsome, brilliant, and elegant, who wore his hair curve-tailed *, because the curved tail is an indication of duality; who had put on and wore a dress like silk, than which there was no making anything superior, for it was light itself ; and his height was nine ¢¢mes as much as ¢hat of Zaratist. 9. He also enquired of Zaratdst® thus: ‘Who mayst thou be, and from whom of them mayst thou be ? also what is mostly thy desire, and the endeavour in thy existence?’ ro. And he replied thus: ‘I am Zaratist of the Spitamas; among the existences righteousness is more my desire, and my wish is that I may become aware of the will of the sacred beings, and may practise so much righteousness as they exhibit to me in the pure existence.’ 11. And Vohdmané directed Zaratdst * thus: ‘Do * Literally ‘up to the leg (zang).’ * The past and future apostles of Zoroastrianism. For the last three, see Dk. VII, ix—xi. ® Compare Dk. VII, iii, 51-54. * Assuming that vagdumak isa variant of the usual gagdfimak. The scorpion (vagdum) would be a sign of duality, as, being a noxious creature, it was produced by the evil spirit Aharman. * Compare Dk. VII, iii, 55-59. * Compare ibid. iii, 60-62. ’ CHAPTER XXI, 7-19. 157
2VII, iii, 51-54. * Assuming that vagdumak isa variant of the usual gagdfimak. The scorpion (vagdum) would be a sign of duality, as, being a noxious creature, it was produced by the evil spirit Aharman. * Compare Dk. VII, iii, 55-59. * Compare ibid. iii, 60-62. ’ CHAPTER XXI, 7-19. 157 thou proceed to an assembly of the spirits!’ 12. As much as Vohdmané walked on in nine steps, Zaratist aid in ninety steps, and when he had gone ninety steps farther than him, he saw the assembly of the seven archangels. 13. When he came within twenty-four feet of the archangels, he then did not see his own shadow on the ground, on account of the great brilliancy of the archangels; the position of the assembly was in Irdn, and in the direction of the districts on the bank of the water of the Déitth. 14. Zaratist offered homage, and spoke thus: ‘Homage to Athavmazd, and homage to the archangels!’ and he went forward and sat down in the seat of the enquirers. . 15. As to the asking of questions by Zarattst, he enquired of Afthaymazd thus: ‘In the embodied world which is the first of the perfect ones, which the second, azd which the third?’ 16. And Athazmazd replied thus: ‘The first perfection is good thoughts, the second good words, and the third good deeds.’ 17. Zaratist also enquired thus: ‘Which thing is good, which is better!, and which is the best of all habits?’ 18. And Atharmazd replied thus: ‘The title? of the archangels is good, the sight of them is better, and carrying out their commands is the best of all habits.’ 19. Afterwards he demonstrated the duality of the original evolutions (bOn gast4n6)%, and the divergence in each control, avd spoke thus: ‘Of those spirits, he who was wicked preferred the 1 Both MSS. have ‘ worse’ here. 2 This title, ameshaspenta, is ‘immortal benefactor.’ 5 The two prime movers in creation. 158 SELECTIONS OF ZAD-SPARAM. practice which is iniquitous (Aharman’s desire was for the practice which is iniquitous), azd the spirit of righteousness, the propitious (Adhaymaz@) prefers righteousness!’ 20. Specially he demonstrated the divergence in each control of the exhibitors of light, and he spoke thus: ‘Neither our thoughts’, nor desires, nor words, nor deeds, nor religion, nor spiritual faculties agree?; he who is loving light, his place is with the luminaries; and he who zs loving darkness is with the dark ones ¢.’ ' 21. On the same day also, his omniscient wisdom appeared three times: as regards the same first questions, it pointed out the sky in great light and splendour, and in its exhibition of the prevention of darkness, at the sight of which z¢ decomes an opposing existence as regards that darkness. 22. And it exhibited its own appearance proportionally ¢o the sky, when it kept its head at the summit of the sky, ets feet at the bottom of the sky, and z¢s hands reached to both sides of the sky; the sky also kept z¢ covered, in the manner of a garment.
322. And it exhibited its own appearance proportionally ¢o the sky, when it kept its head at the summit of the sky, ets feet at the bottom of the sky, and z¢s hands reached to both sides of the sky; the sky also kept z¢ covered, in the manner of a garment. 23. The six archangels® were manifest by their similar stature (ham-basnith), in such manner that it is obvious each one successively is apparently one finger’s dreadth shorter than the other. 24. The archangels exhibited three kinds of achievement * Quoted from Pahl. Yas. XXX, 5 ab. The words in parentheses are glosses inserted by the Pahlavi translator. * Both MSS. have ‘spirits’ by inserting a stroke in the middle of the Pahlavi word. 5 An imperfect quotation, omitting glosses, from Pahl. Yas, XLIV, 2 cde (Sp.). ‘A similar idea is expressed in Vd. XIX, 30, but the Pahlavi version of half of it is lost, ® Apart from Afharmazd, their president, CHAPTER XXI, 20—-XXII, 2, 159 (pasdkhtan)! for the religion; first, dy means of fires, and Zaratdst walked three steps on ¢hem, with the words, ‘good thoughts, good words, and good deeds,’ and was not burnt; and secondly, hot metal is poured on to Azs chest, cooled thereby, and, grasping 2¢ with Azs hand, he held z¢ for the archangels. 25. Atharymazd spoke thus: ‘After the establishment of the pure religion, when a dispute occurs in the religion, those who are thy disciples w2z// pour z¢ on to a spiritual lord, they wz// take 2¢ up with the hand, and will thoroughly believe in him who is over the whole embodied existence. 26. The third was cutting with a knife, avd the vital parts (ahvén) becoming visible, which are inside the abdomen, wth a flowing forth of blood; and, after the hands are rubbed over 2¢, it became healed. 27. And this is pointed out, namely: ‘ Thy and thy correligionists’ accepting of the pure religion is, as to the steadfast zm other religions, such that, through such-like burning of fire, pouring of hot metal, and through an operation with a sharp instrument, ¢here is no perversion from the good religion.’ CuHaPTER XXII. 1. About the seven questionings (7-frasnéth), with reference to religion, of the seven archangels, which occurred in seven places *, 2. For the occurrence of the first questioning °, that of Adhaymaza, the person of Zaratdst, who was ? By way of ordeal, a relic of the old faith in incantation. ? Compare Dk. VIII, xiv, 5, 6, 9. * This has been narrated in the preceding chapter. 160 SELECTIONS OF ZAD-SPARAM. the upholder of Athazmazd, came out to a conference on the bank of the water of Daitth 1.
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.
1; 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. 4. And about his coming out to the conference, o7 the lapse of those forty-five days, a¢ the place of festival a¢ dawn on the day Dadvé *-pavan-Mitré of the month Arvdavahistéd. 5. And Zaratdst, for the purpose of squeezing the Hém, went forth to the bank of the water of the Déaitth, because it is the river * of the conference for the supremacy {patih) of Zaratist, and is the water of 4v4n® which has consisted of four channels (bét4). 6. Zaratist also ' See Yt. XIII, 95. 3 So Médyémah was first cousin of Zaratfst, and became his first convert; see also Chap. XXIII, 1. ’ The Pahlavi letters represent Av. dadhvau, ‘creator’; compare the Khvarizmian name 43s of the fifteenth day of the month in Sachau’s Albfrint, p. 57, 1.35. The date here given is the fifteenth of the second month, as in § 1. “ Assuming that rud stands for rad. 5 Probably Andhita, the female spirit of pute water, mentioned by her title ArédvisOr in Chap. XVI, 3. 156 SELECTIONS OF ZAD-SPARAM. passed on through it; and its first channel was up to the ankle}, the second up to the knee, the third up to the parting of the two thighs, and the fourth up to the neck. 7. This was an indicator that his religion comes four times to supremacy; the manifestations of which are through Zaratdst, Afshédar, Atishédar-mah, and Sdsh4ns 2, 8. When he came up from the water, and put on his clothes, he then saw the archangel VohQman6* in the form (Ay Ainak®) of a man, handsome, brilliant, and elegant, who wore his hair curve-tailed *, because the curved tail is an indication of duality; who had put on and wore a dress like silk, than which there was no making anything superior, for it was light itself ; and his height was nine ¢¢mes as much as ¢hat of Zaratist. 9. He also enquired of Zaratdst® thus: ‘Who mayst thou be, and from whom of them mayst thou be ? also what is mostly thy desire, and the endeavour in thy existence?’ ro. And he replied thus: ‘I am Zaratist of the Spitamas; among the existences righteousness is more my desire, and my wish is that I may become aware of the will of the sacred beings, and may practise so much righteousness as they exhibit to me in the pure existence.’ 11. And Vohdmané directed Zaratdst * thus: ‘Do * Literally ‘up to the leg (zang).’ * The past and future apostles of Zoroastrianism. For the last three, see Dk. VII, ix—xi. ® Compare Dk. VII, iii, 51-54. * Assuming that vagdumak isa variant of the usual gagdfimak. The scorpion (vagdum) would be a sign of duality, as, being a noxious creature, it was produced by the evil spirit Aharman. * Compare Dk. VII, iii, 55-59. * Compare ibid. iii, 60-62. ’ CHAPTER XXI, 7-19. 157
2VII, iii, 51-54. * Assuming that vagdumak isa variant of the usual gagdfimak. The scorpion (vagdum) would be a sign of duality, as, being a noxious creature, it was produced by the evil spirit Aharman. * Compare Dk. VII, iii, 55-59. * Compare ibid. iii, 60-62. ’ CHAPTER XXI, 7-19. 157 thou proceed to an assembly of the spirits!’ 12. As much as Vohdmané walked on in nine steps, Zaratist aid in ninety steps, and when he had gone ninety steps farther than him, he saw the assembly of the seven archangels. 13. When he came within twenty-four feet of the archangels, he then did not see his own shadow on the ground, on account of the great brilliancy of the archangels; the position of the assembly was in Irdn, and in the direction of the districts on the bank of the water of the Déitth. 14. Zaratist offered homage, and spoke thus: ‘Homage to Athavmazd, and homage to the archangels!’ and he went forward and sat down in the seat of the enquirers. . 15. As to the asking of questions by Zarattst, he enquired of Afthaymazd thus: ‘In the embodied world which is the first of the perfect ones, which the second, azd which the third?’ 16. And Athazmazd replied thus: ‘The first perfection is good thoughts, the second good words, and the third good deeds.’ 17. Zaratist also enquired thus: ‘Which thing is good, which is better!, and which is the best of all habits?’ 18. And Atharmazd replied thus: ‘The title? of the archangels is good, the sight of them is better, and carrying out their commands is the best of all habits.’ 19. Afterwards he demonstrated the duality of the original evolutions (bOn gast4n6)%, and the divergence in each control, avd spoke thus: ‘Of those spirits, he who was wicked preferred the 1 Both MSS. have ‘ worse’ here. 2 This title, ameshaspenta, is ‘immortal benefactor.’ 5 The two prime movers in creation. 158 SELECTIONS OF ZAD-SPARAM. practice which is iniquitous (Aharman’s desire was for the practice which is iniquitous), azd the spirit of righteousness, the propitious (Adhaymaz@) prefers righteousness!’ 20. Specially he demonstrated the divergence in each control of the exhibitors of light, and he spoke thus: ‘Neither our thoughts’, nor desires, nor words, nor deeds, nor religion, nor spiritual faculties agree?; he who is loving light, his place is with the luminaries; and he who zs loving darkness is with the dark ones ¢.’ ' 21. On the same day also, his omniscient wisdom appeared three times: as regards the same first questions, it pointed out the sky in great light and splendour, and in its exhibition of the prevention of darkness, at the sight of which z¢ decomes an opposing existence as regards that darkness. 22. And it exhibited its own appearance proportionally ¢o the sky, when it kept its head at the summit of the sky, ets feet at the bottom of the sky, and z¢s hands reached to both sides of the sky; the sky also kept z¢ covered, in the manner of a garment.
322. And it exhibited its own appearance proportionally ¢o the sky, when it kept its head at the summit of the sky, ets feet at the bottom of the sky, and z¢s hands reached to both sides of the sky; the sky also kept z¢ covered, in the manner of a garment. 23. The six archangels® were manifest by their similar stature (ham-basnith), in such manner that it is obvious each one successively is apparently one finger’s dreadth shorter than the other. 24. The archangels exhibited three kinds of achievement * Quoted from Pahl. Yas. XXX, 5 ab. The words in parentheses are glosses inserted by the Pahlavi translator. * Both MSS. have ‘spirits’ by inserting a stroke in the middle of the Pahlavi word. 5 An imperfect quotation, omitting glosses, from Pahl. Yas, XLIV, 2 cde (Sp.). ‘A similar idea is expressed in Vd. XIX, 30, but the Pahlavi version of half of it is lost, ® Apart from Afharmazd, their president, CHAPTER XXI, 20—-XXII, 2, 159 (pasdkhtan)! for the religion; first, dy means of fires, and Zaratdst walked three steps on ¢hem, with the words, ‘good thoughts, good words, and good deeds,’ and was not burnt; and secondly, hot metal is poured on to Azs chest, cooled thereby, and, grasping 2¢ with Azs hand, he held z¢ for the archangels. 25. Atharymazd spoke thus: ‘After the establishment of the pure religion, when a dispute occurs in the religion, those who are thy disciples w2z// pour z¢ on to a spiritual lord, they wz// take 2¢ up with the hand, and will thoroughly believe in him who is over the whole embodied existence. 26. The third was cutting with a knife, avd the vital parts (ahvén) becoming visible, which are inside the abdomen, wth a flowing forth of blood; and, after the hands are rubbed over 2¢, it became healed. 27. And this is pointed out, namely: ‘ Thy and thy correligionists’ accepting of the pure religion is, as to the steadfast zm other religions, such that, through such-like burning of fire, pouring of hot metal, and through an operation with a sharp instrument, ¢here is no perversion from the good religion.’ CuHaPTER XXII. 1. About the seven questionings (7-frasnéth), with reference to religion, of the seven archangels, which occurred in seven places *, 2. For the occurrence of the first questioning °, that of Adhaymaza, the person of Zaratdst, who was ? By way of ordeal, a relic of the old faith in incantation. ? Compare Dk. VIII, xiv, 5, 6, 9. * This has been narrated in the preceding chapter. 160 SELECTIONS OF ZAD-SPARAM. the upholder of Athazmazd, came out to a conference on the bank of the water of Daitth 1.
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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