iS dM i AN " Compare Zs. XVI, 1-3.
? Pahl. madam-m4, where md=Ai, ‘what? whatever, is used for -i£, ‘also,’ as often happens.
Chapter Iii, 5-12. 37
ingly. 10. And here is manifested a great wonder
to the multitude, just as revelation mentions it thus :
‘Neither was fire among the vegetation on a tree
(that is, it does not come on), nor Zas fire seized
upon plants ; óz/ on rushed, at dawn !, that son-loving
mother, and she came forth to him intelligently
(hüshümónd), and seizing him, thereby removed
him with 4er right hand aloft as he sat *.'
II. One marvel is this which is declared, that
after Pórüsháspó spoke to the Karap Diürásróbó
about the fire not burning ¿že child, he asked anew
about putting Zaratüst to death; ZZez to ensconce
(nipáyizanó) Zaratüst in a narrow path, and de-
spatch many oxen on that path, so that he may be
trampled on dy the feet of the oxen a7 night, were
the remedy that Karap proposed (giráyizó) to
Pórüsháspó; and Pórüsháspó acted accordingly. 12.
Here also is manifested a wonder of grandeur to the
multitude, just as revelation mentions: ‘It was that
ox walked on which sad become sorrowful (that is,
its sorrow was great owing to another ox) and 24 was
aged and walked before that ove (before the leading
ox) it also hastened before that other (that is, it
stood up before Zaratüst), and he was greatly pitied
by it for the whole day, so that it kept away the
oxen from him, beng the first ‘hat walked thither
and the last that walked away; on rushed at dawn
that son-loving mother, forth to 4zm she came intelli-
1 Reading pavan aüsh, but it might be pavan háüsh, ‘with sense,’ here and in § 14, where there is nothing to indicate that the child was out all night, but in $$ 12, 18 he is evidently rescued the
next morning. 2 Pahl. ‘madam pavan aûstakð Compare Zs. XVI, 7.
38 DÍNKARD, BOOK VII.
gently, and seizing him, thereby removed him with her right hand aloft as he sat !.'
13. One marvel is this which is declared, that
Pórüsháspó came a second time (idan6) to that
Karap also about the oxen not trampling on Zara-
tüst, and asked anew about the mode of putting
Zaratüst to death; /Zez to ensconce Zaratüst near
a drinking-pool (£vkhür) in the domain (géhán),
and to drive many horses to that drinking-pool, so
that he may be trampled on by the hoofs of the
horses, were the substituted? remedy that Karap
proposed; and Pórüsháspó acted accordingly. 14.
And here is manifested a great wonder to the
multitude, just as revelation mentions thus: ' That
horse walked on which ad become fully-hoofed
(that is, its hoofs were very thick) ; 77 zs yellow-eared
and it walks before that oe (before the leading
horse) and it hastens before that other (that is, it
stood up before Zaratüst), and was the first shat
walked on thither, and the last that walked away ;
on rushed at dawn that son-loving mother, forth to
him she came intelligently, and seizing him, thereby
removed him with fer right hand aloft as he sat 3.’
15. One marvel is this which zs declared, that
Pórüsháspó came again to that Karap, spoke also
about the horses, too, not trampling on Zaratüst, and
asked anew as to what may de the mode of putting
eS
! Compare Zs. XVI, 5.
* Possibly ‘supplementary’ or ‘ gratuitous. The word is nirmat6 which, as a noun, means the gratuity or honorarium paid to a priest for acting as a substitute for another. Its etymology is obscure, unless it be an abbreviation of nirümandi, < strength,’ used in the legal sense of ‘ refresher.’
* Compare Zs. XVI, 6.
Chapter Iii, 13-19. 39
Zaratüst to death ; zken to have Zaratüst carried off
into the den (sarak) where a wolf's cubs (hünüskán)
are slaughtered, so that when the wolf arrives and
sees the slaughtered cubs, she wz% wrathfully growl
and mangle Zaratüst in revenge for those cubs, was
the remedy that Karap proposed; and Pórüsháspó
acted accordingly. 16. And here is manifested
a great wonder to the multitude, just as revelation
mentions: ‘It is when that wolf came on, several
Yügyásts!, towards Zaratüst, the wolf was struck
dumb by the assistance of the sacred beings, so that
its mouth was down a4 the cubs, one with the other,’
17. One marvel is this which is declared, that
Srésh? the righteous and Vohümanó proceeded to
him, and a woolly (kürüsak) sheep was brought by
them unto him; the nurses (dáyagán)? also were
terrified, apart from him, the whole night. 18. Zhen
on rushed at dawn that son-loving mother, forwards
from the position of that woolly sheep she walked,
and she, the mistress of the domain (zan-i gehan),
spoke thus: ‘Thou runnest on violently (ütayütó)
in excess ;’ for she considered in this way, that ‘the
wolf is so much better to that son than thou arti
good to me, when I shall show Ais 5.bone or blood
in thy sight? 19. Forwards to him has she come
1 The Yáügyást is a distance of sixteen Roman miles of a thousand paces each (see Dk. VIII, xx, 19, note). But the writer of the scripture here quoted could have had no idea of the distance he was mentioning.
? A sacred being who personifies * obedience, and is a special protector of man, particularly at night.
* It may also be read dehígán, ' the country-folk.’
* Or ‘ she would be.’ 5 Or ‘they show my.’
6 This seems to be a bitter reproach addressed to her husband ; but the ambiguity of the Pahlavi makes its exact meaning rather
uncertain.
40 DÍNKARD, BOOK VII. nn eee
intelligently and, seizing him, she thereby removed
him, through the grace (dahisnó) of the sacred
beings, aloft as he sat; and she, the mistress of the
domain, spoke thus: ‘I sZa// not give thee up again,
my son, not even though both Rak and Nódar should
arrive here together 1.
20. And z/ is declared that, afterwards, the Karap
Dürásróbó, with a malicious disciple, came to the
same district and noticed about the advancement of
Zaratüst; and they saw no means for injuring 07
putting 42m to death, but his condition (mindavam)
was a marvel as full of vigour as this which is
declared, that Bradrék-résh, the Karap, growled thus:
—21. ‘Then I, who am the most far-seeing of the
people in that district of ours as to witchcraft, see
upon their district that well-directing (that is, he
understands good commands) produce of develop-
ment (that is, the increase which continually becomes
more, which Zas come and which wz% arrive), with
good flocks (that is, he understands to keep good
sheep), with good herds (that is, he understands to
keep a herd which is better /Zaz another's) the
well-exerting (that is, he understands to do work
which is better /Zaz another's) well-fighting (that
is, he understands to do battle well), and perfectly
liberal (that is, he understands to exercise beneficial
liberality) bantling (hûnûskö) of Pórüsháspó?, in
the three nights while he was begotten out of
————————————— P ee NU S
' See Chap. II, 51. Compare Dk. V, ii, 4; Zs. XVI, 8-13.
* The Pahlavi version of an Avesta text, here translated, is a fair specimen of the complication produced by appending a gloss to every epithet. It is useful as a combination of translation and lexicon, but it is apt to be perplexing, unless all the glosses are carefully omitted by the reader who can dispense with a lexicon.
Chapter Iii, 20-26. 4i
his parents. 22. Unto him wz// Vohümanó come
in the embodied world (that is, Vohümanó wz?
come unto Zaratüst), and conducting him unto a
conference, his good religion wz% extend into the
seven regions of the earth; and so I skal not even
let him produce in Zzs mind (that is, he wall not
know) where and how I sZa// murder him; and a
token of this matter, that one speaks truly, is this,
that I state 77 beforehand, promptly after the full
hearing of the statement of the matter, when you
heard this statement.'
23. Pórüsháspó advanced, conveyed in a four-in-
hand chariot! ; then, on hearing that statement, and
when they had heard that statement, Pôrûshâspô
started forth, conveyed in that four-in-hand chariot.
24. And Pórüsháspó spoke to Brágrók-résh, the
Karap, thus: ‘ Brázrók-résh, zhou Karap! whatever
men they shall behold, cry out when at birth ; even
the offspring of that secluded person they behold in
death, cry out when at birth?; óz/ what was that
which ZZey beheld 24 the birth of my son? 25. When
at birth he laughed outright; was that also beheld
in thy son, when at birth did he laugh outright ?
26. When Vohümanó comes unto him, into /Zs
embodied existence, 77 is also said by him on Zzs
return: “O Pórüsháspó! where is thy servant??"
So, O Karap! concerning him who is my son, 7/ zs
beheld that Ze was seen sagaciously by thee.’
For restoring the original Avesta, the Pahlavi translation, without the glosses, is usually the best guide.
1 Pahl. 4-ayfigisnd r4é (Av. £athruyukhta and ratha).
2 This seems to be the meaning of Pahl. ‘zag-ík tanó arméstó- dahisnih pavan fráz khaditund margih, amat pavan zerkhünisnó, bara bekhánd.'
3 Pahl. * Pórüsháspó! aéghat bandakó ?’
42 DINKARD, BOOK VII.
27. And! when Pórüsháspó enquired of him thus:
‘What was the matter with thee when, through
bringing thee unto that son of mine, Ze was thereby
offered ; and thou lookedst long up away from him
in height, and thou lookedst long down away from
him in depth, and thou lookedst long out away from
him in different directions?’ 28. The Türánian,
Bradrék-résh the Karap, spoke zz reply thus:
‘When through bringing me unto that son was thy
offering of him, and I? looked long up away from
him in height, then the radiance and glory out of
him kept together up to the sun, and through him?
I have accompanied ¢hem on the boundary of 245
radiance and glory; so that I saw this, that mankind
through speaking to the soul may attain to the
firmament of the sun; óz/ this, namely, how the
routine (dadistan6) is in the supreme heaven, was
not seen by me. 29. When through bringing me
unto that son of thine was ¢hy offering of him, and
I looked long down in depth away from 7Zy offering
of him, then the radiance and glory out of him kept
together unto the sky which is below this earth, and
through him‘ to the boundary of z/s radiance and
glory; bul this, namely, how the routine is in that
sky, was not seen by me. 30. And when through
bringing me unto that son of thine was thy offering
of him, and I looked long out away from him in
different directions, then the radiance and glory
from him kept together for adorning this earth, and
' The first five words of $ 28 are here inserted in the MS., so as
to combine the two sentences in a perplexing manner.
? The MS. has afat for afam by mistake. sr ‘that?
* The differences of form in $$ 28-30 are probably due to errors of copyists.
Chapter Iii, 27-35. 43
through him I have accompanied zem on the boun-
dary of z/s radiance and glory; so that I saw this,
that only from the action of this oze the future exist-
ence w7// arise; but the routine of the future exist-
ence was not seen by me. 31. This son of thine
thinks thus: “I will make a grander material exist-
ence than that of azy other ; " so he w// also make
thy spiritual-ozz, where thou goest; and this son of
thine w2// remain in the great protection of Vistásp,
not in thine.’
32. One marvel is this which is declared, that when
Zaratüst was seven years old, that Dürásróbó being
joined by Brázrók-résh the Karap at the village of
Pórüsháspó, on account of the little previous seeing
of Zaratüst dy the latter, they saw Zaratüst in that
neighbourhood when a hut (kàZakó) was constructed
by him with the children; and they sat with evil
intention to injure the mind of Zaratüst through
witchcraft, and for that reason fear and terror were
cast by them upon the children. 33. Here a great
wonder became manifest to them, owing to the
powerful intellect, cautiousness, and practice of Zara-
tüst, just as revelation mentions thus: ' When the
other children were excessively terrified at their own
silliness of speech, Zaratüst did not quite close the
eye in his mind as regards them.’
34. One marvel is this which zs declared, that
when these two Karaps came to the dwelling of
Pórüsháspó, he ordered the preparation of food for
their eating; and his prepared food is chewed up
(fráz khayái-ait), with a gobletful (pûr dólakó) of
mare's milk. 35. He also spoke to Dürásróbó thus :
‘Thou art the most spirit-worshipping ' of mankind
Rie — iC EE Ss Du.
