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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XIX, 25-90. The terror of the demons on hearing of the birth of Z., in Vd. XIX, 43-47. _ Z. mentioned as son of Pourushaspa in Yt. V, 18. Verethraghna gives Z. strength, health, vigour, and keenness of sight (Yt. XIV, 33). b2 XX PAHLAVI TEXTS. References to Z.’s conference with Ahura Mazda, and his rejection of the demons, in Yas. XII, 5, 6. The demons attempt to destroy Z., and to tempt him, but are repelled by recitations, in Vd. XIX, 1-10. Commentary on the Ahunavair, in Yas. XIX. Z. converses with Haoma, in Yas. IX, 1-16. Fate of the soul after death revealed to Z., in Vd. XIX, 26-34. Z. is taught various spells, in Yt. XIV, 34-38. He prays that he may convert the queen Hutaosa, in Yt. IX, 26; XVII, 46. References to the battle with Aregad-aspa, in Yt. V, 109, 113, 116, 117 ; IX, 30; XVII, 50, 51. Z.’s reply to Frashaostra regarding the ritual, in Yas. LXXI, I-11. There are also other references to Kava-Vistaspa, Frashaostra, GamAspa, Pourufisté, Maidhyémau, the Haéadaspas, Spitamas, and Saoshyants. And the Fravashis of all the righteous persons receive homage in Yt. XIII. Of the unbelievers, the Karapans and Kavis are mentioned several times in the GAthas and Yasts, including the Hém Yast; and the Usikhsh once in the Gathas. 31. So far as these references in the Avesta extend, they agree with the Pahlavi versions of the legends, and occasionally state some further particulars. We may, therefore, safely conclude that these Pahlavi versions present a fairly complete view of the Zoroastrian legends current in SAsdnian times. But we have another means of testing this conclusion more fully in the Persian Zartustnamah, translated by Eastwick in the Appendix to The Parsi Religion, as contained in the Zand-Avasta, by John Wilson, D. D. (Bombay : 1843). 32. This Zartust-namah contains 1570 Persian couplets, composed by Zartust Bahram Pazdt, apparently at the ancient city of Rai, and finished on August 12, 1278. But Eastwick’s English translation was made from a good MS. of this poem, written by Dastdr Barzi Qiydmu-d-din (=Kamdin) in 1636, belonging to the Wilson Collection and now in the library of Lord Crawford at Wigan. Zartust Bahram relates how a priest of Rai, named Kai- K4ids, son of Kai-Khusré, showed him an old Pahlavi MS. INTRODUCTION. xxi narrating the history of Zartust, and offered to interpret it, if he would undertake to paraphrase it, in Persian verse, for the information of others. 33. After mentioning Z.’s grandfather and father, descended from king Fréddn, a frightful dream of his mother is related, in which she sees herself attacked by wild beasts eager for the destruction of her son, who drives them away. She relates her dream to an astrologer, who prognosticates a wonderful career for the unborn child ; but this dream is an addition to the Pahlavi texts.
2She relates her dream to an astrologer, who prognosticates a wonderful career for the unborn child ; but this dream is an addition to the Pahlavi texts. 34. The child is born, and laughs at birth, exciting admiration among the women and dismay among the magicians. Ddrdnsardn, their chief, comes to see the child, and tries to kill him with a dagger; but his hand is withered, and the magicians carry off the child, who is exposed to death from fire, oxen, horses, and wolves, but all in vain, as his mother brings him home safe on each occasion. Another magician, named Bartardsh, then foretells that Z. cannot be destroyed, and will establish a new religion ; and he repeats this to the child’s father, naming Gustdsp as his future protector. This narrative corresponds with Dk. VII, iii, 2-31; but then follows the addition that he was confided to the care of an old man, named Barzinkards, till he completed his seventh year. 35. Then Diransarfn and Bartarish went together to see him, and tried their magic arts upon him in vain (ibid. 32, 33). Afterwards, when Z. was sick, Bartarish supplied him with filthy drugs, but he threw them on the ground, which seems to be another version of Zs. XVIII, 5, 6. Then follows a paraphrase of Dk. VII, iii, 34-48, and Zs. XX, 4, 5; XXI, 1-20, 23-27, with some additional remarks about worship and the Avesta being taught to Z. The conferences with the six archangels are more detailed than in Zs. XXII, and more ritualistic in their tendency. 36. When Z. returns to the earth, he is met by the demons and magicians, who oppose him, but are killed or dispersed by the utterance of an Avesta text; in which account we have an extreme condensation of Dk. VII, iv, 36-46, 57-62. He then goes to the court of king Gustasp, Xxii PAHLAVI TEXTS. where he is hospitably received by the king, surrounded by his princes and wise men. With the latter Z. enters into. argument, and overcomes them all successively. This is repeated, till all the learned of the realm are vanquished in argument, in the course of three successive days. 37. Then Z. produces the Avesta and Zand, and reads a chapter; but the king hesitates to accept it, until he learns more about it; and Z. retires to his lodgings. In the meantime, the wise men form a conspiracy to ruin Z., by secreting in his lodgings, with the connivance of his doorkeeper, many of the impure things used by sorcerers. The next day, while the king and Z. are examining the Avesta, the wise men denounce Z. as a sorcerer; his lodgings are searched, and the impurities are brought to the king, who becomes angry and commits Z. to prison.
3The next day, while the king and Z. are examining the Avesta, the wise men denounce Z. as a sorcerer; his lodgings are searched, and the impurities are brought to the king, who becomes angry and commits Z. to prison. 38. Now the king had a magnificent black horse, and when Z. had been a week in prison, this horse fell sick, and was found with its four feet drawn up to its belly. When the king was informed, he summoned his wise men, but they could suggest no remedy ; so the king and all his people remained fasting all day and lamenting, and the jailer forgot to take any food to Z. till the evening, when he told Z. about the state of the black horse. 39. Z. requested the jailer to inform the king that he could cure the horse; and the king, on hearing this the next day, releases Z., who undertakes to restore the horse’s limbs to their natural state, on receiving four solemn promises, one for the cure of each leg. Three of these promises are that the king, his son Isfendy4r (= Spend-d4d), and the queen, should each undertake to accept his religion and never forsake it ; and the fourth promise is that the false accusation of sorcery, made by the wise men, should be investigated. 40. After each promise Z. prays vehemently, and each limb is restored to use. While, on the confession of Z.’s doorkeeper, the wise men are convicted of fraudulent deceit, and are sent to execution. The Persian version is here a highly embellished paraphrase of Dk. VII, iv, 64-70, especially in the horse episode. INTRODUCTION. XXiii 41. King Gust4sp next asks Z. to pray for information as to the king’s future position in the other world, also that he may become invulnerable, omniscient as to worldly affairs, and immortal; but Z. tells him that he must be satisfied with the first wish for himself, and the remaining three for other persons. The next day, while the king is sitting in court with Z. present, horsemen arrive, who are the archangels Bahman and Ardabahist, with the spirits of the Khirdad and Gusdsp fires. They are sent to testify the truth of Z.’s mission, and to urge the king to accept the religion ; this he does, and they then depart; when Z. informs the king that his four wishes will be granted, as he will soon see. For some of these details see Dk. VII, iv, 74-82.
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.
1XIX, 25-90. The terror of the demons on hearing of the birth of Z., in Vd. XIX, 43-47. _ Z. mentioned as son of Pourushaspa in Yt. V, 18. Verethraghna gives Z. strength, health, vigour, and keenness of sight (Yt. XIV, 33). b2 XX PAHLAVI TEXTS. References to Z.’s conference with Ahura Mazda, and his rejection of the demons, in Yas. XII, 5, 6. The demons attempt to destroy Z., and to tempt him, but are repelled by recitations, in Vd. XIX, 1-10. Commentary on the Ahunavair, in Yas. XIX. Z. converses with Haoma, in Yas. IX, 1-16. Fate of the soul after death revealed to Z., in Vd. XIX, 26-34. Z. is taught various spells, in Yt. XIV, 34-38. He prays that he may convert the queen Hutaosa, in Yt. IX, 26; XVII, 46. References to the battle with Aregad-aspa, in Yt. V, 109, 113, 116, 117 ; IX, 30; XVII, 50, 51. Z.’s reply to Frashaostra regarding the ritual, in Yas. LXXI, I-11. There are also other references to Kava-Vistaspa, Frashaostra, GamAspa, Pourufisté, Maidhyémau, the Haéadaspas, Spitamas, and Saoshyants. And the Fravashis of all the righteous persons receive homage in Yt. XIII. Of the unbelievers, the Karapans and Kavis are mentioned several times in the GAthas and Yasts, including the Hém Yast; and the Usikhsh once in the Gathas. 31. So far as these references in the Avesta extend, they agree with the Pahlavi versions of the legends, and occasionally state some further particulars. We may, therefore, safely conclude that these Pahlavi versions present a fairly complete view of the Zoroastrian legends current in SAsdnian times. But we have another means of testing this conclusion more fully in the Persian Zartustnamah, translated by Eastwick in the Appendix to The Parsi Religion, as contained in the Zand-Avasta, by John Wilson, D. D. (Bombay : 1843). 32. This Zartust-namah contains 1570 Persian couplets, composed by Zartust Bahram Pazdt, apparently at the ancient city of Rai, and finished on August 12, 1278. But Eastwick’s English translation was made from a good MS. of this poem, written by Dastdr Barzi Qiydmu-d-din (=Kamdin) in 1636, belonging to the Wilson Collection and now in the library of Lord Crawford at Wigan. Zartust Bahram relates how a priest of Rai, named Kai- K4ids, son of Kai-Khusré, showed him an old Pahlavi MS. INTRODUCTION. xxi narrating the history of Zartust, and offered to interpret it, if he would undertake to paraphrase it, in Persian verse, for the information of others. 33. After mentioning Z.’s grandfather and father, descended from king Fréddn, a frightful dream of his mother is related, in which she sees herself attacked by wild beasts eager for the destruction of her son, who drives them away. She relates her dream to an astrologer, who prognosticates a wonderful career for the unborn child ; but this dream is an addition to the Pahlavi texts.
2She relates her dream to an astrologer, who prognosticates a wonderful career for the unborn child ; but this dream is an addition to the Pahlavi texts. 34. The child is born, and laughs at birth, exciting admiration among the women and dismay among the magicians. Ddrdnsardn, their chief, comes to see the child, and tries to kill him with a dagger; but his hand is withered, and the magicians carry off the child, who is exposed to death from fire, oxen, horses, and wolves, but all in vain, as his mother brings him home safe on each occasion. Another magician, named Bartardsh, then foretells that Z. cannot be destroyed, and will establish a new religion ; and he repeats this to the child’s father, naming Gustdsp as his future protector. This narrative corresponds with Dk. VII, iii, 2-31; but then follows the addition that he was confided to the care of an old man, named Barzinkards, till he completed his seventh year. 35. Then Diransarfn and Bartarish went together to see him, and tried their magic arts upon him in vain (ibid. 32, 33). Afterwards, when Z. was sick, Bartarish supplied him with filthy drugs, but he threw them on the ground, which seems to be another version of Zs. XVIII, 5, 6. Then follows a paraphrase of Dk. VII, iii, 34-48, and Zs. XX, 4, 5; XXI, 1-20, 23-27, with some additional remarks about worship and the Avesta being taught to Z. The conferences with the six archangels are more detailed than in Zs. XXII, and more ritualistic in their tendency. 36. When Z. returns to the earth, he is met by the demons and magicians, who oppose him, but are killed or dispersed by the utterance of an Avesta text; in which account we have an extreme condensation of Dk. VII, iv, 36-46, 57-62. He then goes to the court of king Gustasp, Xxii PAHLAVI TEXTS. where he is hospitably received by the king, surrounded by his princes and wise men. With the latter Z. enters into. argument, and overcomes them all successively. This is repeated, till all the learned of the realm are vanquished in argument, in the course of three successive days. 37. Then Z. produces the Avesta and Zand, and reads a chapter; but the king hesitates to accept it, until he learns more about it; and Z. retires to his lodgings. In the meantime, the wise men form a conspiracy to ruin Z., by secreting in his lodgings, with the connivance of his doorkeeper, many of the impure things used by sorcerers. The next day, while the king and Z. are examining the Avesta, the wise men denounce Z. as a sorcerer; his lodgings are searched, and the impurities are brought to the king, who becomes angry and commits Z. to prison.
3The next day, while the king and Z. are examining the Avesta, the wise men denounce Z. as a sorcerer; his lodgings are searched, and the impurities are brought to the king, who becomes angry and commits Z. to prison. 38. Now the king had a magnificent black horse, and when Z. had been a week in prison, this horse fell sick, and was found with its four feet drawn up to its belly. When the king was informed, he summoned his wise men, but they could suggest no remedy ; so the king and all his people remained fasting all day and lamenting, and the jailer forgot to take any food to Z. till the evening, when he told Z. about the state of the black horse. 39. Z. requested the jailer to inform the king that he could cure the horse; and the king, on hearing this the next day, releases Z., who undertakes to restore the horse’s limbs to their natural state, on receiving four solemn promises, one for the cure of each leg. Three of these promises are that the king, his son Isfendy4r (= Spend-d4d), and the queen, should each undertake to accept his religion and never forsake it ; and the fourth promise is that the false accusation of sorcery, made by the wise men, should be investigated. 40. After each promise Z. prays vehemently, and each limb is restored to use. While, on the confession of Z.’s doorkeeper, the wise men are convicted of fraudulent deceit, and are sent to execution. The Persian version is here a highly embellished paraphrase of Dk. VII, iv, 64-70, especially in the horse episode. INTRODUCTION. XXiii 41. King Gust4sp next asks Z. to pray for information as to the king’s future position in the other world, also that he may become invulnerable, omniscient as to worldly affairs, and immortal; but Z. tells him that he must be satisfied with the first wish for himself, and the remaining three for other persons. The next day, while the king is sitting in court with Z. present, horsemen arrive, who are the archangels Bahman and Ardabahist, with the spirits of the Khirdad and Gusdsp fires. They are sent to testify the truth of Z.’s mission, and to urge the king to accept the religion ; this he does, and they then depart; when Z. informs the king that his four wishes will be granted, as he will soon see. For some of these details see Dk. VII, iv, 74-82.
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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