jāmāspīg | The Memorial of Jāmāspa (J)

pārsīg

I

hād!

ēn ayādgār ī jāmāspīg xvānend ped hān gāh nibišt ka Vištāsp šāh dahyubed būd, u-š dēn ravāgēnīd, u-š xvadāyīh spurrīg kird, u-š ō daxšag mad hān ī vazurg kārezār ī abāg Arzāsp šāh ī hyōnān būd.

ud Jāmāsp ī Ādurbāyagān [kū vattarān rōdestāg], cōn pas az Zardušt ī Spitāmān mubedān mubed Jāmāsp būd, u-šān Jāmāsp bidaxš xvand. ud pēš Vištāsp šāh ped zīvišn Zardušt ēdōn guft kū: «man, Ohrmazd rāy framān, Jāmāsp dānāg kird, kamāg dāned.»

pas pēš Vištāsp šāh Jāmāsp raft ud ēdōn guft kū: an hamāg dānam az anōšagruvān Zardušt ī Spitāmān. kū ēn-z dānāg kū: ēk zimestān ka vārān vāred, cand srešk ō kōf, ud cand ō zamīg, ud cand ō dašt, ud cand ō drayā vāred. ēn-z dānāg kū: ped urvarān viškōb cand viškōbed; cand urvar ud draxt andar gēhān ast. ēn-z dānāg kū: asmān star cand, ud harv ēk star rāy peyvann cand-iz ud kē xvēš. ēn-z dānāg kū: andar ramag ī gōspendān ud gāvān syā-mōy cand ud mōy-spēd cand; mōy ušmār hamāg dānam, Ohrmazd rāy framān. pursed, šāh ī gēhān, dā-t pāsox vizāram!

English

I

This memorial which is called Jāmāspīg was written at that time when king Vištāspa was the ruler, and he propagated the religion, and he perfected the kingship, and came to pass the prophecy of the great battle that he waged with Arǝjat̰.aspa, the king of the Hyonians.

Jāmāspa was from Ātṛpātakāna –the district of the wicked–, and after Zaraθuštra, he became the Chief of the Magi, and was called Jāmāspa the viceroy (bidaxš ‘the second after the king’). Zaraθuštra, in his life-time, said before Vištāspa thus: “By the order of Ahura Mazdā, I have made Jāmāspa wise, and now he knows everything.”

Later on (i.e., after the death of Zaraθuštra), Jāmāspa went before king Vištāspa, and said thus: “I know everything thanks to the late Zaraθuštra of Spitāma! I am also acquainted with this: In one year when it rains, how many drops fall on the mountains, how many on the land, how many on the plain, and how many in the sea? This also I know: In the plants, how many blossoms bloom; and how many plants and trees are there in the world? This also I know: How many stars does the firmament have, how many relations does each star have, and which (stars) are its relatives? This also I know that: On a flock of sheep and cattle, how many hairs are black, and how many are white? And I know the number of all hairs. [I know all this] by the order of Ahura Mazdā. Ask (me), O king of the world, so that I may expound the question!”

II

pursīd Vištāsp šāh kū: cē hān ī hamē būd ud cē hamē bed, ud ast bunēšt ud akanārag? gōb!

guft-iš Jāmāsp ī bidaxš kū: ašnav dahyubed! hān ī hamē būd ēvāz Ohrmazd andar rōšnīh, ud rōšnīh ī az Ohrmazd hān baved kē-š Ohrmazd andar māned, u-š dēn ravišn būd, u-š zamān hamēbūdīh ī Ohrmazd būd cōn ast mēnōg rāyēnīdārīh.

amehrspendān ud yazdān ud abārīg-iz harv dām ud dahišn ī veh Ohrmazd āfrīd ud tāšīd ud ped abēzagīh frāz dād.

ud jud az rōšnīh tārīkīh būd. Ahrmen kirm humānāg andar tārīkīh ēdōn cōn kirm andar pīlag bē hambūsīd. Ahrmen ped frazām bē abesihed ud hagriz nē Gennāg Mēnōg bed nē hān ī ōy dām ud dahišn.

ēd rāy cē-š gētīg dā nō-hazār sāl ped gumēzišn raved. cē nē az ēk gōhr hend, cē az rōšnīh ud tārīkīh: az rōšnīh hubōyīh ud xvašīh ud harv nēkīh ud rāmišn; az tārīkīh harv anāgīh kē hend. judgōhrīh rāy ēk ō did hamēstār ud hambasān hend, cōn sardīh abāg garmīh, ud gennagīh abāg hubōyīh, ud tārīkīh abāg rōšnīh, ud abārīg-iz harv vattarīh abāg vehīh.

az-iz ēn šāyed dānist kū nē hamnērōg ud hamgōhr hend; cē hamgōhr ped xvēš gōhr hamēstār nē, bē abzāyēnīdār ud nērōg-iz-dādār bavend. ēdōn cōn āb ka ō āb rased, ud vād ka ō vād rased, ud ātaš ka ō ātaš rased, hamgōhrīh rāy ēk didīgar rāy abzāyišn kuned. ēd rāy cē judgōhr hend, rōšnīh ka ō tārīkīh, hubōyīh ka ō gennagīh, garmīh ka ō sardīh, ud huškīh ka ō tarrīh rased, nirfsišn ud kāhišn kuned.

II

King Vištāspa asked: Say, what is that, which has ever been, which will be forever, and is Principle and infinite?

Jāmāspa the bidaxš said to him, that: Listen, O ruler! He who has ever been is only Ahura Mazdā in the Light; and the light proceeding from Ahura Mazdā is that in which Ahura Mazdā dwells; and Religion is his creed; and Time is the eternity of Ahura Mazdā, for it is the direction in the world of thought.

The Amǝṣa Spǝṇta (‘holy Immortals’) and the Yazata (‘worthy of worship’) and all other good created beings have been spiritually created, fashioned, and materially created in a state of purity, by Ahura Mazdā.

Apart from Light there was darkness. Aṇgra Mainyu (the ‘evil spirit’) was conceived in darkness like a worm in its cocoon. In the end Aṇgra Mainyu will be annihilated, and never the Evil Spirit will be nor his creatures.

Because the world of life is to continue in mixture for 9000 years. Because (those of the world) are not of one substance, but they are of (two substances, i.e.,) Light and darkness. From Light proceed fragrance and sweetness (/ pleasantness) and every goodness and joy. From darkness proceeds every calamity (and evil). On account of the difference of their substances, they are in contrariness and discord with one another, as cold with heat, stench with fragrance, darkness with light, and every other kind of evil with goodness.

From all this, one may know that: They are not united in power nor are of the same substance; since those of the same substance are not opposed to their own substances, but are furtherer and even strengthener. For example, when water reaches water, wind reaches wind, and fire reaches fire, on account of their community of substance one increases another. And when light reaches darkness, fragrance reaches stench, heat reaches cold, and dryness reaches moister, on account of their difference of substance, one diminishes and decreases another.

III

pursīd Vištāsp šāh kū: ka Ohrmazd dānāg ud harvispāgāh, u-š hān dānist kū avēšān mardōmān ped hān ēvēn stōr humānāg bavend, ud hān vēš ō dušox šavend, ēgiš az būdan ī avēšān cē sūd, u-š cē rāy dād hend?

guft-iš Jāmāsp ī bidaxš kū: ka ēv-bār ōy ī Gennāg Mēnōg dām ī gētīg mad, ×and pedyār<ag> andar āvurd az zamīg dā ō starpāyag cand sōzan tēg nē būd ka-š pedyārag abar nē mad.

Ohrmazd pēš az hān ped xrad ī harvispāgāhīh dānist kū ēn and pedyārag bē <dādan> ped ×hambōhīh ud marag ī vas enyā abesihēnīdan duškar. u-š dahišn ī mardōmīh dād. ud ast ī pedyārag kam, ud ast ī vēš aviš rased. hamgōnag ast ī abēzagdar, ud ast ī pedyāragumanttar. avēšān-z bē cōn dād nē šnāsend enyā sarmāg ud garmāg ud gursnīh ud tišnīh ud dard ud abārīg pedyārag ī Gennāg Mēnōg hunsandīhā ud ahunsandīhā hamē vidārend ped āmār az gabr ī Ahrmen pas kišed.

ud hangird: Ohrmazd dāmān sūd, ud Ahrmen zyān. cē Ohrmazd ped tan ī pasēn hamāg dām ud dahišn ī xvēš rist abāz hangēzed, ud abēzag ud pāk abāz bavend. ud pedyārag Ahrmen harv ēvbār bē kird (˟kirrēnīd) hagriz abāz nē baved.

ēn-z: avēšān vas hend kē ō dušox nē rasend. ēd rāy cē-šān dēn-dānāgīh aviš nē rasīd ēsted. ped hān cim būzišnīg hend.

hangird kū: Ohrmazd abar hamāg dām ud dahišn ī xvēš <ped> dādestānīh ud hucašmīh nigered, u-šān andar pedyārag bē nē hiled.

III

King Vištāspa asked: If Ahura Mazdā be wise and omniscient, and He know that these people are thus like beasts, and most of them go to hell, then what is the use of their coming into existence. And why did He create them?

Jāmāspa the bidaxš said to him, that: As soon as the Evil Spirit came up to the creations of the world, it brought about so many adversities that, from the earth to the stars station, there was no room (even) as much as the point of a needle in which the adversary had not come.

Ahura Mazdā in advance with the omniscient wisdom knew that the annihilation of these many adversities without <creating> in abundance and in a great number would be difficult. He created mankind. Misfortunes arrive at some less and at some more. In the same manner some are more in purity and some are more evil. Those even who do not know law, and however get through cold and heat, hunger and thirst, pain and other adversities of the Evil Spirit contentedly or discontentedly, in the Reckoning, <Ahura Mazdā> draws them back from the abyss of Aṇgra Mainyu.

In short: The benefit of the creatures (comes from) Ahura Mazdā, and (their) loss (from) Aṇgra Mainyu. Because Ahura Mazdā, in the Future Body, will resurrect the dead bodies of the creatures, and they will become again pure and clean. And the adversary Aṇgra Mainyu once he made something, that thing will never be (restored).

This also: Many are those who do not arrive at hell, because the knowledge of the religion has not arrived at them, for this reason they are savable.

Briefly: Ahura Mazdā looks at all his creatures and creations with judiciousness and good eye, and He does not abandon them in adversity (in the hand of the adversary).

IV

pursīd Vištāsp šāh kū: tō ēn kundāgīh az cē ud kē, ud cōn abar mad ēsted? cē rāy xvadāyān ud dahyubedān ēn kundāgīh abar nē mad ēsted? u-t ēn kundāgīh ud āgāhīh ō kas cāšīd ud guft tuvān ayāb nē? u-t naxvist ×varm kird ayāb-it az aškam ī mādar dāšt? tū, Jāmāsp, andar hān zamān ruvān-garōdmānīg ayāb nē? u-t hagriz drōv guft ayāb nē?

guft-iš Jāmāsp ī bidaxš kū: -m ēn āgāhīh az dēn ī Ohrmazd ud Zardušt aviš mad ēsted. ud ēn kundāgīh ud zīragīh ō man cōn hān ×mad ka ō ašmā dahyubed<īh> ud xvadāyīh <mad> ēsted. u-m nē az pidar ud nē az mādar vindād; bē ō kas cāšīdan ud ×varm kirdan tuvān. u-m ēn kundāgīh ud āgāhīh ēdōn aviš mad ēsted kū harv ēvēnag mardōm ī imrōz zād ud murd, ēn kū cē nām, ud kē pus, ud az kadām tōhm, ud cē nišān, [ped] kadām axtar ayyār ud kadām abāxtar hamēmāl, u-šān zan ud frazend, ud xīr ud xvāstag, ud xvadāyīh ud pādixšāyīh cand, ud cōn, ud cē ēvēnag; ud hān-z dā fraškird ud tan ī pasēn dānam. u-m ō dahyubedān ud mardōmān cāšīdan ud varm kirdan tuvān.

cōn an Jāmāsp ped hān zamān ruvān-garōdmānīg ham.

hagriz drō nē guft<-am>, ud nē-z gōbam.

IV

King Vištāspa asked: Out of what and from who and how this occult knowledge has come to you? Why this occult knowledge has not come to lords and rulers? Can you teach or tell this occult knowledge and this science to someone? Did you first (study and) learn it by heart, or you already endowed with it in the womb of your mother? Will your soul, O Jāmāspa, be fit for heaven at that time (viz., after death)? Have you ever told a lie or not?

Jāmāspa the bidaxš said to him, that: This science has come to me from the daēnā of Ahura Mazdā and Zaraθuštra. The occult knowledge has come to me like the rulership (lordship) that has come to you. I found it neither from my father nor from my mother; however, I can teach it to someone (so that) he may learn it by heart. This occult knowledge (/ science) has such come to me as I necessarily know the people who are born or die today, what are their names, the sons (and daughters) of whom they are, from what seed (/ family) they are, what are their particulars, what (fixed) stars are their friends, and what planets are their opponents; how many are their wives and children; their wealth and property, lordship and authority, how much, how, and in what manner they are. I even know these (things that will occur) till the Renovation and the Future Body. And I can teach to memorize to rulers and people.

For I, Jāmāspa, my soul will be fit for Heaven at that time.

I have never lied, nor will I tell (a lie).

V

pursīd Vištāsp šāh kū: Ohrmazd {dām} kē nazdist āfrīd, u-š gētīg <dām> nazdist cē dād?

guft-iš Jāmāsp ī bidaxš kū: Ohrmazd nazdist {dām} amehrspendān ×āfrīd. cē cōn guzastag Ahrmen andar tārīkīh ō ham būd, Ohrmazd ped hān ī vehmenišnīh ud vehdānišnīh abar mened; az hān vehmenišnīh Vahman frāz ×būd, ēd rāy cē Vahman nām, cē az vehmenišnīh ī Ohrmazd bē būd.

Vahman ahlāyīh bē stāyed. az hān ahlāyīh ī Vahman bē stāyed, Urdvahišt frāz būd.

pas Urdvahišt ahlāyīh bē stāyed. az hān stāyišn Šahrever, cōn ast mēnōg xvadāyīh.

az Šahrever Spendarmed; az Spendarmed Harodad (/ Hurdad); az Harodad (/ Hurdad) Amurdad, ēk az didīgar pēdāg būd, ēk az did ast bē būd, <ēdōn cōn cirāh az cirāh>. cē cirāh <ka> az cirāh gīred, az hān cirāh kam nē baved, didīgar hān (bē) abzāyēned. u-š avēšān amehrspendān ēk az did ped ēn ēvēn bē ×āfrīd <hend>, u-abēzag ud dānāg ud vēnāg ud vizīdār ud frazānag dād <hend>, ud abāg avēšān nišast ud ×uskārd.

guft kū: “bun xvadāy ud dastvar kē sazed būdan?”

pas amehrspendān, ped nāmcišt Urdvahišt, guft: “ēk jāyēdānīg ī hamē būd ud hamē baved, hān ī amā xvadāy ud dastvar, tū hē dādār Ohrmazd; u-mān rāyēnīdār, tū hē kē-t amā [dād] āfrīd az xvēš menišn ī frārōn!”

u-šān ped hamdādestānīh ēk abāg did Ohrmazd ped xvadāyīh veh menīd. ud Ohrmazd vizārišn ēn kū “xvadāy ī dānāg”.

ud ka-š xvadāyīh ī xvēš pēdāg kird būd, ×ā-š az dām ī gētīg nazdist asmān (dād), didīgar āb, sidīgar zamīg, cahārum urvar, panzum gōspend, ud šašum mardōm dād; u-š myazd abāg rōšn amehrspendān ped xvarišnīh ud pur-rāmišnīh bē kird, u-š gāhāmbār nām nihād.

u-š nazdist gāv, didīgar Gayōmard dād. az peyvann ī hān gāv dvēst-ud-aštād-u-do sardag stōr ud gōspend bē ×dād.

ka pedyārag ō dām mad, nazdist ō gāv ×mad; hān gāv ×xēndag ud ×stard bē būd <ud bē vidurd>.

ka ō Gayōmard mad, ped sar (ī sīh sāl) murd. ped gyāg az tōhm ī Gayōmard ×rēbās-kirb az zamīg abar āmad; panzāh sāl hān būd ka-šān zanīh-u-šūyīh nē būd, ud navad-ud-ašt sāl ud ašt māh hān būd ka-šān zanīh-u-šūyīh kird. u-šān haft aškambag frazend dogānag bē zād, ēk māyag ud ēk nar būd; ēk bē <ō> didīgar ped zanīh-u-šūyīh bē dād hend, ud ×peyvann-ravišnīh ī gyānvarān ī gētīg az avēšān do bē būd.

ēn ast dāmdahišnīh ud pedyāragmadārīh. ud dām gumixt (bē) būd, ud dā ristāxēz ud tan ī pasēn (hān) pālūd nē šaved ēn gōhr.

cōn-š guft ahlav Zardušt ī jud-dēv: “ēn ēvēn(ag) abāz ō ham āyed, ud ×vinībūd ī xrafstarān, hān-z kē ped hān pērōzīh, hān bōxtīh, ped hān amāvandīh.”

V

King Vištāspa asked: Whom did Ahura Mazdā first create in the world of thought, and what creation did he first create in the world of life?

Jāmāspa the bidaxš said to him, that: Ahura Mazdā at first created spiritually the Amǝṣa Spǝṇta. Because, when the accursed Aṇgra Mainyu was conceived in darkness, Ahura Mazdā through the good thought and good knowledge (of His) meditated; and He produced Vohu Manah out of that good thought. For this reason its name was Vohu Manah, because it became out of the good thought of Ahura Mazdā.

Vohu Manah praises truthfulness. From that truthfulness, which Vohu Manah praises, Aṣ̌a Vahišta (‘best truth’) came forth.

Aṣ̌a Vahišta praises truthfulness. From that praise, (came forth) Xšaθra Vairya (‘royal power worth choosing’), because it is the royal power in the world of thought.

From Xšaθra Vairya, (came forth) Spǝṇtā Ārmaiti (‘holy deference’). From Spǝṇtā Ārmaiti, (came forth) Haurvatāt (‘integrity’). From Haurvatāt, (came forth) Amǝrǝtatāt (‘immortality’). One became manifest from the other, one came into existence from the other, (just like a lamp being lit from another lamp). Because, when a lamp takes light from another lamp, nothing diminishes from that (former) lamp, and it even increases (the light of) the other. In this manner, He created the Amǝṣa Spǝṇta one from the other in the world of thought, and He created them pure (/ holy) and wise and discerning and clear-sighted and sagacious, and sat and deliberated with them.

(Ahura Mazdā) said: “Who deserves to be the primal Lord and Judge?”

Then the Amǝṣ̌a Spǝṇta, especially Aṣ̌a Vahišta, said: “One who has ever been and will be forever, our Lord and Judge, it is you, O creator Ahura Mazdā! Our director, it is you who have created us in the world of thought from your own righteous thought!”

They unanimously agreed (lit. ‘thought well’) the (divine) lordship of Ahura Mazdā. The explanation of (the word) ahura mazdā is thus: “wise lord”.

When he made manifest His (divine) lordship, then He created the (primeval) creations of the world of life, at first Asman (‘sky’), secondly Ap (‘water’), thirdly Zam (‘earth’), fourthly Urvarā (‘plant’), fiftly Gao Spǝṇta (‘holy cow’), sixthly (Gaya) Marǝtan (‘mortal, man’). And He performed the myazda ceremony by eating and with much joy together with the light Amǝṣ̌a Spǝṇta, and He gave to the ceremony the name of Gāhāmbār.

He first created the (Primal) Cow, and then the Primal Man (Gaya Marǝtan). From the line of that Cow, He created 282 species of large domestic and small domestic animals.

When the Adversary (viz., Aṇgra Mainyu) came, it first came to the Cow. The Cow fell ill and became paralyzed, (and died).

When (Aṇgra Mainyu) came to Gaya Marǝtan, he died in the end (of 30 years). Immediately (after his death) out of the seed of Gaya Marǝtan arose from the earth <Maṣ̌ya and Maṣ̌yānī> (first man and first woman) in the form of the plant rhubarb. It was for fifty years that they did not live as a married (couple). For Ninety-eight years and eight months they lived as a married (couple). And they gave birth to seven twins, one of which was female and another male. They gave one in marriage to the other. And there was the progress of the lineage of the living beings of the world from those two (viz., Maṣ̌ya and Maṣ̌yānī).

This is (a brief account of) the creation of the creatures, and the coming of the Adversary. The creatures became mixed, and till the Resurrection and the Future Body, the (material) substance will not be purified.

As Zaraθuštra, who is truthful and keeps the Daēva away, said: “This way (viz., mixture) will come back to an end. The monsters will get lost. And (there will be) that victory and that salvation and that mightiness.”

VI

pursīd Vištāsp šāh ō Jāmāsp ī bidaxš kū: naxvist dahyubed ud xvadāy kē būd? avēšān xvadāyān ēk ēk ravišn (/ vurravišn) cē būd? u-šān dēn ud dād ī sālārīh ud pādixšāyīh ceōn būd ud cōn kird?

guft-iš Jāmāsp ī bidaxš kū: naxvist xvadāy Gayōmard garšāh būd. si-hazār sāl andar apedyāragīh, ud sīh sāl <andar> pedyāragumandīh zīvist. u-š kār ud dādestān, cōn hān būd ī az dēn pēdāg, dānist ud ×varm būd. ham cōn-š pedyārag abar mad, [ped gyāg murd] u-š ped zamān ī andar bē-viderišnīh ēdōn guft kū: “nēk-iz an kē-m ahlāyīh ud vehīh rāy pedyārag abar mad!”

u-š tōhm bē <ō> urvar šud, urvar bē nē pedīrift; bē <ō> zamīg šud, zamīg bē pedīrift. sīh sāl andar zamīg būd.

pas rēbās-kirb az zamīg ul rust <juxt-ē, Mašī mard ud Mašyānī zan>.

az avēšān naxvist zād ēsted ×az hān juxt mard ud zan ped peyvann ˟Syāmag nām mard <ud zan X >.

ud ped peyvann <Fravāg mard ud Fravāgēnī zan>.

ped <peyvann> Hōšang mard ud </Vizag?/ Guzakā> zan zād. cahal sāl xvadāyīh kird abar būm ī haft. Hōšang būd pēšdād ˗kū dād ī xvadāyīh pēš ōy ravāg kird. u-š <az> haft xēšm <šaš> bē zad, ud ēk druz abar ˟mānd.

ud az Hōšang Vīvanghan mard ud <Vīvanghatī> zan zād. <az> ōy ī Vīvanghan būd, ud ōy ī cōn perīg būd ī-š ped zan šūyvar frāz grift, zād Tahmurap, (×Nersah) Rašncīn, ud Spityur.

Tahmurap būd zēnāvand kē-š kird dahyubedīh abar haft kišvar. sīh sāl ˟guzastag Ahrmen ped bārag humānāg azēr rān dāšt; ud sīh sāl ēc vināh nē tuvānist kirdan. u-š vas zad dēv ud perīg, u-š dēv az hamrasišnīh ud hamnišastīh ī mardōmān judāg kird.

az Vīvanghan mard ud zan zād Jim ud Jimī. Jimšēd huram<ag> būd purxvarrah ud varzāvand, tagīg ud ×farrox ud pērōzgar. u-š abar grift haft kišvar ped xvadāyīh abar mardōmān ud dēvān haft-sad-u-haftdah sāl ud haft māh. ped hān rōzgār abr ud vād ud vārān andar framān ī ōy būd, u-š dēv ud druz ped ×peristišn ud bannag<īh> ō mardōmān dād. ud dēvān kird mardōmān xvard. ud mardōm andar āsānīh ud kāmagzīvišnīh būd hend. ped hān ī Jim xvadāyīh nē sarmāg būd ud nē garmāg, nē zarmān ud nē margīh, ud nē arešk būd ī dēvōdād. ēn hamāg būd hend, bē ōy kē az kār abāz dāšt ēstād hend. u-š haft perīg, kē ped ×starkirbīh ravend, azēr stāragān ō stāragān kušend, jud az ×kēvān abārīg grift ud zēndān kird; u-š kēvān ped ēk-ē cašm kōr kird. u-š peymān az avēšān stad, u-š sarmāg ud garmāg ud harv tis abāz peymān kird. u-š gēhān frāxdar bē kird.

ped bavandagīh ī haftsad-u-haftdah sāl ud haft māh andar hān ī xvēš dādār anespās (bē) būd; sad sāl ped virēg ud nihānravišnīh andar drayā raft abāg Jimī zan.

pas-iz az hān cōn ×anespās ud anastgōbišn būd, cand-iš varz ud xvarrah aziš appār būd, ō griftārīh mad. guzastag az Dahāk kē-šān Bēvarasp-iz xvānend abāg Spityur ud anīz vas dēv-iz andar grift ud ped ×arrag brīd ī hazār-tēg.

u-š abar grift xvadāyīh az Dahāk ī si-zafar ī šaš-cašm ī hazār-×vizustār abar būm ī haft kišvar, abar dēvān ud mardōmān, hazār sāl. u-š vināh ud zyān ud anāgīh ped mardōmān ī āvām kird. u-š harv rōz do mard ī juvān (bē) grift ud ōzad; hān do mār ī-š ped gardan būd az mazg ī mardōmān sagr kird; pas xvad nān xvard. u-š anāgīh ud āvām nimūd, ud vas adādīh ud ×abēcimkunišnīh ped mardōmān ī āvām kird ud handāxt.

ped bavandagīh ī hazār sāl kam ēk nēmrōz Frēdōn ī Āspyān ī Jim xvēšāvand šud, u-š ped kēn ī Jim Bēvarasp grift, ped hān ī škefttum bann ped kōf ī Dumbāvand bast.

<ped> xvēš varzāvandīh ud tagīgīh Frēdōn xvadāyīh frāz grift ped kišvar ī Xvanirah abar dēvān ud mardōmān pānsad sāl. u-š az Ohrmazd dēn pedīrift. u-š afsōn ud nīrang ud darmān az Ohrmazd hamuxt. u-š vas ×drustīh ud ×bēšāzēnišnīh ped dāmān ī Ohrmazd kird. u-š framūd ō mardōmān kū: “mardōmān, ēnak xvaš zīved ud raved, ud ped xvēškārīh toxšed! u-tān nēst abāg dēvān kār kirdan, nē xvard(an), nē hamīh ud nē dōšārmīh! abāg xvad, ēk abāg did, ped dōšārmīh ud dādestān ud hubarišnīh zīved ud rāyēned! dād ī frārōn kuned, az hān ī abārōn bē varded! cē ašmā abāg dēvān tis-iz kār nēst.”

ud gāh-ē māzandar ē-cand drayā ped pāy vidārd, ud ō kišvar ī Xvanirah āmad hend, u-šān mardōm ē-cand grift ud brišt (bast) ud xvard. pas mardōmān ped garzišn ī māzandarān ō pēš ī Frēdōn āmad hend. u-šān guft kū: “Az Dahāk xvadāy vattar būd az harv kas, u-š dušmen ×az amā abāz dāšt. tū abāz dāštan nē tuvān!”

pas Frēdōn ō nazdīk ī māzandarān šud. u-š ō avēšān guft kū: “mardōm az ēn kišvar mā gīred, ud ped abēzyānīh bē šaved!”

avēšān guft kū: “amā az ēdar bē nē šavem, nē-z tō ēdar zīnd<ag> hilem!”

Frēdōn ka-š ped hān ēvēnag ašnūd, ped varz ud xvarrah (hān) ī-š az yazd abar mad ēstād, andarvāy abar šud, u-š vēnīg bē daft. u-š az harv kust ī ēk vēnīg sang ē-cand ī hazār ×mān abzōndar, harv ēk (cand) kōf-ē abar avēšān abgand, ud avēšān māzandarān ōzad ud az ēn kišvar apēdāg (apēdag) būd hend.

ud az Frēdōn zād sē pus: Selm (/ Serim) ud Tūz ud Ērēz nām būd hend. u-š harv sē ō pēš xvand, ud ō avēšān ēk ēk guft kū: “gēhān abar ašmā hamē baxšam. harv ēk hān ī-tān veh sahed xvāhed dā-tān aviš daham!”

Selm vasxīrīh, ud Tūz tagīgīh, ud Ērēz, az hān cōn-š xvarrah ī kayān abar būd, dād ud dēn xvāst.

Frēdōn guft kū: “ēdōn cōn-tān xvāst ā-tān hamgōnag bē rasād!”

zamīg ī Hrōm dā ō drayābār ō Selm dād; Turkestān ī ped niyāz (hēz?) dā ō drayābār ō Tūz dād; Ērānšahr ud Hindūgān dā <ō> drayābār ō Ērēz mad.

Frēdōn andar zamān ēd ī dīdēm az sar ī xvēš ×stad, ud ped hān ī Ērēz sar ×nihād, ud guft kū: “nišast hān ī man xvarrah ped hān ī Ērēz sar. dā ×ō hān ī fraškirdkirdārīh ī hamēzīndagīh tū ud frazendān ī tō abar frazendān ī Selm ud Tūz xvadāyīh ud pādixšāyīh bād!”

Selm ud Tūz ka-šān [ped] hān ēvēn dīd, guft kū: “ēn cē būd ī Frēdōn pid ī amāh kird ka-š sālārīh nē ō frazend ī meh nē ō frazend ī meyān(ag) dād, bē ō frazend ī keh dād?”

u-šān zamān (ud) cār xvāst. u-šān Ērēz, xvad brād, ōzad: “frazendān ud āvādagān (ī ōy) –bē kenīzag-ē Vizag nām – dā ēc zīndag bē nē hilēm!”

pas Frēdōn hān kenīzag ped nihān hamē parvard. az peyvann ī hān kenīzag ī andar kōf ped nihān mānd, sisad-u-sīh sāl si-hazār mardōm bē šud. ped sālārīh ī Manušcihr ud framān ī Neryōsang ō Ērānšahr āmad hend, u-šān bahr ī Ērēz xvāst, u-šān Selm ud Tūz ōzad <hend>.

bē nišast Manušcihr ī Ērēz ped xvadāyīh ī Ērānšahr. u-šān Manušcihr ēd rāy nām kird cē-š cihr bē <ō> hān ī Ērēz mānist. u-šān guft kū: “māned veh cihr bē <ō> cihr ī Ērēz.” u-š kird sad-u-vīst sāl xvadāyīh. andar xvadāyīh ī ōy gēhān ābādān, purnēkīh ud abēbīm būd.

andar meyān ī xvadāyīh ī Manušcihr Frāsyāb ī Tūr ī jādūg dvāzdah sāl pādixšāyīh bē stad. Manušcihr ud abārīg ī Ērēz andar kōf ī Pedišxvār(gar) ×zīvišnīg būd hend. pas Spendarmed ō gētīg-kirbīh vašt u-šān <ped> vas abzār ud cār ud pahrēz ud ayyārīh ī abārīg mēnōgān ī veh zamīg az Frāsyāb abāz stad.

pas az Manušcihr Uzav ī Tumāspān kird panz sāl <xvadāyīh>; Kay Kavād ī Kayān sad sāl; Kay Kayus sad ud panzāh sāl; Kay Hōsrav ī Syāvxšān šast sāl; Kay Luhrāsp sad ud vīst sāl. ud az Kay Luhrāsp xvadāyīh ō ašmā bē āmad.

VI

King Vištāspa asked Jāmāspa the bidaxš thus: Who were the first lords (of the land) and kings? What was the policy (creed) of each of those kings? What (kind of) religion and law of leadership and sovereignty they had, and what (kind of) deeds they performed?

Jāmāspa the bidaxš said to him, that: The first king was Gaya Marǝtan, king of mountain. For three thousand years he lived free from adversity, and for thirty years under adversity. He knew by heart the rituals and legal acts (and duties), as revealed in the Avesta. As soon as the Adversary came upon Gaya Marǝtan, he died on the spot. And at the moment of passing away he said thus: “I am indeed blessed, for on account of my truthfulness and goodness, the adversary came upon me!”

His seed passed to the plant. The plant did not accept it. It passed to the earth. The earth accepted it. It remained in the earth for thirty years.

Then, in the form of the plant rhubarb, grew up from the earth <a pair of twins, Maṣya, the boy, and Maṣyānī, the girl>.

From them, viz., of that pair of twins, were first born, through lineage, the boy called Syāmaka, and the girl X.

And were born (from them), through lineage, <Fravāka, the boy, and Fravākaēnī, the girl>.

And through lineage were born Haośyaŋha, the boy, and <Guzakā>, the girl. Haośyaŋha ruled over the seven lands (/ continents) for froty years. He was (called) Paraδāta, he who before (all) made the law of kingship current. He smashed <six of> seven <forces of> Aēšma, but one Druj remained.

From Haośyaŋha were born Vīvaŋvhaṇt, the boy, and <Vīvaŋhatī>, the girl. From that Vīvaŋvhaṇt, and that (woman who) was like a pairikā, and Vīvaŋhan, as a husband, had taken her as his wife, were born Taxma Urupi, Rašnu.cinah, and Spityura.

Taxma Urupi was watchful who ruled over the seven continents (of the earth), and for thirty years he kept Aṇgra Mainyu the accursed as his steed under his thighs; and for thirty years (that fiend) could not commit any sin (wrong). He smashed the Daēva and Pairikā a lot; and he separated the Daēva from meeting and keeping company with men.

From Vīvaŋvhaṇt were born a man and a woman, Yima and Yimī. Yima Xšaēta with good herds was with much Fortune, with miraculous power, valiant, fortunate, and victorious. He took the seven regions (of the world) under his rulership, and he ruled over men and “demons” (the Daēva) seven hundred and seventeen years and seven months. In (Yima’s) time, clouds and winds and rains were under his control (lit. ‘command’). He took the Daēva and the Druj into the service and servitude of man. The Daēva prepared food for men. Men lived in comfort and enjoyed happy life. Under Yima’s reign there was neither cold nor heat, neither old age nor death, nor envy created by the Daēva. These (calamities) all existed, but he made them ineffective. He (Yima) captured and imprisoned the seven Pairikā –except for Saturn– who move about beneath the stars in the form of stars and combat with the stars, and made Saturn blind with one eye. He took the Measure back from them, and he restored cold and heat, and everything according to the measure. And he made the world wider.

At the end of 717 years and 7 months he became ungrateful towards his creator. For 100 years he went with Yimī (his) wife, by flight and secretly, to the sea.

Then, since he became ungrateful and (took up) the untrue word, (miraculous) Power and Fortune were removed from him, and he was caught. The accursed Aži Dahāka whom they call Baēvarǝ.spasan, with Spityura and with many Daēva surrounded him, and they sawed him with a saw of a thousand edges.

Then Aži Dahāka, three-jawed, six-eyed, with a thousand seekers took the rulership over the sevenfold earth, (that is, the seven) continents, over the Daēva and men for 1000 years. He committed sin (/ wrong), caused damage and calamity to the people of that period. He caught every day two young men and killed them. He satiated the two serpents which he had on his neck with the brains of those persons. Then he himself ate food. He caused (much) calamity and trouble, and he planned and did much injustice and unreasonable action to the people of the period (/ world).

At the end of 1000 years, less a half-day, went Ɵraētaona (the son of the clanic domain) of Āθβya, a relative of Yima, and in revenge for Yima he captured Baēvarǝ.spasan, and with the most terrible fetter bound him in mount Dumbāvand.

(Owing to) his own (miraculous) power and valiance, Ɵraētaona undertook to rule over the continent of Xvaniraθa over the Daēva and men for 500 years. He accepted the religion from Ahura Mazdā. He learned from Ahura Mazdā, charms and (ritual) formulae and remedies, and applied much of health and healing to the creatures of Ahura Mazdā. And he ordered men that: “O men, now live merrily and be happy; be diligent in doing your duties! You have nothing to do with the Daēva, neither eating, nor association, nor friendship (with them). Live and pass (your life) with yourselves, one with another, friendly, in observance of law, and with good treatment! Act in conformity with just laws, and turn from unjust ones! For you have no business whatever with the Daēva.”

From time to time a number of Giants passed the sea on foot, and came to the continent of Xvaniraθa, and captured some people, roasted, and ate them. Then people came to Ɵraētaona complaining against the Giants, and they said that: “Aži Dahāka was worse than anybody (else), and (despite this) he kept the enemy away from us. (But) you cannot keep them away!”

Then Ɵraētaona went in the vicinity of the Giants, and he said to them: “Do not capture men from this continent! Go away without causing any damage!”

They said: “We do not go away from here, nor will we let you alive here!”

Ɵraētaona, when he heard (their reply) in such a manner, owing to the (miraculous) Power and Fortune which had come to him by the divine (blessing) he went to the air, and blew through nose. From each nostril he threw a number of stones, each stone was greater than a thousand houses, each (stone was) a mountain; and he killed those Giants. They disappeared from this continent.

From Ɵraētaona were born three sons: Sairima, Tūraca, and Airyaca were their names. He called all the three before him, and said to them one by one: “I am going to divide the world (viz., Xvaniriθa) among you. Each one may request what pleases him, so that I may give it to him!”

Sairima requested opulence, Tūraca valiance, and Airyaca, since he possessed the Fortune of the Kavi, (requested) Law and Religion (or, law of Religion).

Ɵraētaona said: “In the same way as you asked for so may happen!”

He gave to Sairima the land of Rome (Byzantium) up to the seashore; and to Tūraca the nomadic (land of) Turkestān up to the seashore. To Airyaca came the land of the Aryans (Persia) and India up to the seashore.

Ɵraētaona immediately took off the crown from his head, and placed it on the head of Airyaca, and he said: “The Fortune of mine has sat on the head of Airyaca. May you and your children be ruler and lord over the children of Sairima and Tūraca till (the time of) the making of the Renovation and eternal life.”

When Sairima and Tūraca saw that case, they said: “What was this that our father Ɵraētaona did who has given the chiefship, neither to the eldest son, nor to the middle son, but to the youngest son?”

They asked a deadline to find a remedy (/ an opportunity), and then they killed Airyaca, their own brother. And they did not let alive his children and descendants, except a little girl, named Guzakā.

Then Ɵraētaona brought up the girl in secret. From the line of the girl who was hidden in a mountain descended three thousand people during 330 years. Under the leadership of Manuš.ciθra, and at the command of Nairyō.saŋha, they came to the Aryan-land, and they asked for the share of Airyaca, and they killed Sairima and Tūraca.

Manuš.ciθra of Airyaca took the seat of the rulership of the Aryan-land. They called him Manuš.ciθra because his appearance (/ face) resembled that of Airyaca. They said that: “The good appearance (of him) resembles the appearance of Airyaca.” He ruled for 120 years. Under his rule the world (Xvaniraθa or simply Ērān-šahr) was prosperous, with many good things, and secure.

In the midst of the lordship of Manuš.ciθra, Fraŋrasyan the Turyan, the sorcerer, usurped the lordship for 12 years. Manuš.ciθra and the other (descendants) of Airyaca (went) to live in the mountain of Patišxvara. Then Spǝṇta Ārmaiti took the material form. By many means and ways and with the care and help of the other good Spirits they took back the land (of the Aryans) from Fraŋrasyan.

After Manuš.ciθra, Uzava of Tumāspa took (the lordship) for 5 years; Kavi Kavāta of the Kavi (dynasty) 100 years; Kavi Usan 150 years; Kavi Haosravah of Syāvaršan 60 years; Kavi Aurvat̰.aspa 120 years. And from Aurvat̰.aspa the lordship came to you.

VII

pursīd Vištāsp šāh ō Jāmāsp ī bidaxš kū: avēšān mardōmān ī ped Arzah ud Savah ud Fradadafš ud Vīdadafš ud Vurubaršt ud Vurujaršt jud jud dād ud ravišn (vurravišn) cē, ×pez cē ēsted? u-šān xvarišn ud brahm ud peymōzan cōn? u-šān zīndagīh cand? ud <ka> mīrend ō kū abganend? u-šān ruvān ō kū šaved?

guft-iš Jāmāsp ī bidaxš kū: ped Arzah ud Savah mardōm zimestān Srōš rāy yazišn <kunend>; ped hān pādāšn Srōš abar avēšān xvadāyīh frested. u-šān dād vehīh, ud dēn pōryōdkēšīh. u-šān zīndagīh vas; (vas) ast az avēšān kē sisad sāl bē zīvend. u-šān kār ud bār nēkīh. az murv ud māhīg vas ped kām. u-šān xvadāy ud sālār Srōš. ud ka mīrend ahlav hend.

ud hān kē <ped> abārīg kišvar, ast ī ped kōf mānišn, ud ast ī urvar-mānišn, ast ī … (ēr) ud ast ī … (anēr), ast ī ō vahišt ud ast ī ō dušox bē šavend.

VII

King Vištāspa asked Jāmāspa the bidaxš: Those people (who dwell) in (the continent of) Arǝzahī, Savahī, Fradaδafšū, Vīdaδafšū, Vouru.barǝštī and Vouru.jarǝštī, what are the law and creed of each of them, and by what do (their laws) abide? How are their food and habit and dress? How long is their life? When they die, where will they lay down (the dead bodies)? Where will their souls go?

Jāmāspa the bidaxš said to him, that: In Arǝzahī and Savahī, people (perform) the ritual (Yasna) for Sraoša in winter. As a reward for that, Sraoša sends (his) rulership over them. Their law is goodness, and their religion is orthodoxy. Their lives are long; there are some (or, many) who live for three hundred years. Their business is beneficence. There are many birds and fish as they will. Sraoša is their ruler and leader. When they die, they are Truthful.

Those (people) who dwell in other continents, some dwell on mountains, and some in forests; some [are “Aryans”], and some [are “non-Aryans”]. Some go to paradise, and some to hell.

VIII

pursīd Vištāsp šāh kū: avēšān mardōmān kē ped Harburz, hān-z ī ped Harburz ō anī kust mānend, avēšān dād ud ravišn cē? ud zīvišn cē ud cōn?

guft-iš Jāmāsp ī bidaxš kū: avēšān mardōmān kē ped Harburz, avēšān gyāg rōšn ud xvaš, ud harv nēkīh ast. u-šān zīndagīh vas. xvadāydār ud vehdēn ud ruvāndōst ud dēndōst hend. u-šān xvadāy ud dahyubed Srōš. u-šān pedyārag kam. ka mīrend, ahlav bend.

VIII

King Vištāspa asked: Those people who dwell on Harā the high (the lofty Haraitī), and also those of the other side of Harā the high, what are their laws and creeds? What and how are their meals?

Jāmāspa the bidaxš said to him, that: Those people <who dwell on Harā the high>, their place is clear and pleasant, with every good thing. Their lives are long. They are respectful towards their lords, of the good religion, friendly with their souls, and friendly to religion. Their lord and ruler is Sraoša. They have less of adversity. When they die, they become Truthful.

IX

pursīd Vištāsp šāh kū: avēšān mardōmān ī ped Kangdiz, anīz ped Var ī Jimgird, ud anīz ped Ērānvēz mānend, avēšān dād ud dēn ud ravišn cē? ud zīndagīh cand? ud xvarišn cōn? ud ka mīrend, ruvān ō kū šavend?

guft-iš Jāmāsp ī bidaxš kū: Kangdiz Syāvaxš ī bāmīg kird abar kamāl ī dēvān. u-š dūrīh ī darān ī pērāmōn haftsad frasang. u-š haft perisp ast: naxvist āhanēn, didīgar rōyēn, sidīgar pōlāvadēn, cahārum brinjēn, panzum kāskēnēn, šašum asēmēn, ud haftum zarrēn. aziš kōškīhā asēmēn, aziš kē zarrēn brahm hend. u-š haft marvzār andar, ī vas-nēkīh ud ×parvāl. u-š haft rōdbār ī az andarōn bē āyed (×āyend). hān gyāg hamēšagvahār, ābādīh-iz ud draxt ped bār; u-š sarmāg ud garmāg ud astānag nē baved. u-š abārīg pedyārag kam mānend. ud xūbzīvišn ud ēr ud vehdēn hend. u-šān dād vehīh ud dēn pōryōdkēšīh. u-šān zīndagīh vas. ka mīrend ahlav bend. u-šān rad Pešōtan ī bāmīg ī ašmā pus; ud xvadāy ud sālār Hōsrav.

avēšān gēhān ud mardōmān ī ped Var ī Jimgird hamāg vehdēn ī ruvāndōst ī kirbakkar hend. u-šān zīndagīh vas; ast ī sisad sāl bē zīved. ped harv cahal sāl az mard-ē ud zan-ē frazend-ē bē zāyed. u-šān pedyārag kam. andar hān ī ka Malkūs ī jādūg zimestān ēdōn škeft rased ī mardōm ud abārīg stōr ud gyānvar frāyist bē abesihend. ud mardōm ud abārīg stōr ud gyānvar az ānōh bē āvarend; avēšān abāz ārāyend.

ud mardōm ī ped Ērānvēz mānend hamāg ēr ud vehdēn. u-šān bar nēkōg. ud dād ud dām, murv ud māhīg, gāv ud gōspend vas. ud dah māh ānōh zimestān, ud do māh hāmin; ud hān-z do māh sard. u-šān pedyārag zimestān, ud mār ī ābīg vas baved. ka mīrend, ahlav hend. u-šān zīndagīh haftād sāl.

IX

King Vištāspa asked: Those people who dwell in the stronghold of Kaŋhā, and also in the shelter made by Yima, and also in the Aryan Expanse (airyana-vaējah-), what are their respective law and religion and creed? How long are their lives? How is their food? And when they die, where will their souls go?

Jāmāspa the bidaxš said to him, that: The stronghold of Kaŋhā was made by the splendid Syāvaršan upon the heads of the demons. The distance between two gates around it is seven-hundred parasangs. And it has seven walls: Its first (wall is) of iron, and the second of copper, and the third of steel, and the fourth of bronze, and the fifth of lapis lazuli, and the sixth of silver, and the seventh of gold. Its palaces, some are plated with silver, and some are plated with gold. There are seven meadows in it with many good things and (many kinds of) foods, and seven large rivers that flow out of it. That place is always spring (i.e., is ever-green), yet also there are inhabitations and trees in fruit. There is no cold, not heat, nor distress, and other adversities abiding therein are little. They are of good life, Aryan, and of the good religion. Their law is goodness (/ wisdom), and their religion is the primal doctrine (/ orthodoxy). Their lives are long. When they die they become Truthful (/ saint). Their religious authority is the splendid Pǝṣ̌ō.tanū, your son, and their (royal) lord and leader is Haosravah.

Those living beings and people who are in the vara (covered shelter) made by Yima all uphold the good religion, are friendly with their souls, and do good deeds. Their lives are long; some live for 300 years. Every 40 years, one child is born from one woman and one man. Their adversities are little. At the time when the winter of the sorcerer Mahrkūša so harshly occurs that mankind and other large (and small) cattle and animals will mostly perish, they will bring (back) the people and other large (and small) cattle and animals from the place, and restore them.

The people who dwell in Airyana Vaējah are all Aryan and of the good religion. The fruit of their (trees) is good. There are wild and tame animals, birds and fishes, large and small cattle in great numbers. There ten months (of the year) are winter, two are summer; and even those two months (of summer) are cold. Their adversity is the winter. The water snakes therein are many. When they die they are Truthful. They live for 70 years.

X

pursīd Vištāsp šāh kū: avēšān mardōmān ī ped Hindūgān ud Cīnestān ud Tāzīgān ud Turkestān ud Barbarestān jud jud dād ud ravišn cē? ušān zīndagīh cand? u-šān zīvišn cōn? ka mīrend ō kū abganend? u-šān ruvān ō kū šavend?

guft-iš Jāmāsp ī bidaxš kū: Hindūgān šahr vazurg; ast ī sard, ud ast ī garm; ast ī tarr, ud ast ī hušk; ast kū dār ud draxt, ud ast kū dašt ī saxt, ud ast kū viyābān. ast kē-šān zīvišn az brinj, ud ast kē az šīr ī gāv, ud ast kē az tōhmīhā xvarend. u-šān kēš ud dād ud ravišn vas; ast ī ped nēmag ī Ohrmazd, ud ast ī ped nēmag ī Ahrmen, ud jādūgīh āškārāg kunend. ka mīrend, ast ī andar zamīg nigān kunend, ud ast ī ō āb abganend, ud ast ī ped ātaš bē sōzēnend. harv kē nē hudēn, ō dušox šavend.

Cīnestān šahr vazurg ī vas-zarr ī vas-mušk ī vas-gōhr. mardōm ī-š andar bend kirrōg ud nizūmān ud bārīkvēnišn ud avistād bend. Bud peristend. ka mīrend, durvand hend.

Turkestān vazurg gyāg, ud hamāg sard vēšag baved. u-šān draxt ī barvar ud mēvag ī xvarišnīg ud tis nihang. ast az avēšān kē māh peristend, ud ast ī jādūg hend, ud ast ī vehdēn hend. ud hān kē māh peristend, ōzanišn ī mardōmān kem kunend. ud hān ī abārīg hamāg kamānvar ud daštiyār bend. ud asp ī avēšān ped šabārōz sīh frasang bē raved. nān nē, bē gyānvar ī ayābend bē xvarend jud az mardōm. ud ped dašt nišīyend. ud jāmag ī pašmēn dārend. vad-zīvišn ud tang-zīvišn bend. u-šān arešk ī zanān saxt. u-šān zanān ped šalvār … bend. ud marzišn vas kunend. u-šān dīdan ud cihr <…>, ud cašm tang. vas sard, ud vas garmdar bavend. u-šān hamvār ēk abāg did kuxšišn ud kārezār ud āyōzišn baved. u-šān margīh xvār. ˟u-šān dād andar-z hān kišvar ast hān kē az ˟Spendyād dēn pedīrift ēsted ud kišt ud varz ud ābādānīh kunend. ka mīrend ō vēšag abganend. ud ast ī ō vahišt, ud ast ī ō dušox ud hamestagān šavend. ud ka rist virāyend, avēšān-z abāz virāyend. u-šān menišn ud varzišn abāg mardōmān baved.

Tāzīgān ud Barbarīgān šahr garm ud hušk viyābān; nēst bar, ud āb tang. u-šān xvarišn šīr ud xrafstar ud mušk ud mār ud gurbag ud rōbāh ud haftār ud abārīg ī az ēn šōn. uzdēs peristend. u-šān zīvišn az uštar ud cahārbāy. anī tis nēst.

X

King Vištāspa asked: Those people in India, China, Arabia, Turkestan and Berberia, what are their respective laws and creeds? How long do they live? How are their foods? When they die, where do they throw (the corpses)? Where do their souls go?

Jāmāspa the bidaxš said to him, that: India is a vast country. In some places it is cold, and in some places it is hot. In some places it is wet, and in some places it is dry. In some places there are trees and bushes, and in some places there are hard (stone) plains, and in some places there are deserts. There are some whose living is upon rice, and some upon the milk of cattle, and some upon seeds (/ corns) which they eat. They have a lot of doctrines and laws and creeds. There are some who abide by the side of Ahura Mazdā, and there are some who abide by the side of Aṇgra Mainyu and they openly practice sorcery. When they die, there are some who bury (the corpses) in the earth, and there are some who throw them in water, and there are some who burn them in fire. Everyone who is not of the good religion goes to hell.

China is a vast country with much gold, much milk, and many jewels. The people who are in it are craftsmen, skillful persons, subtle observers, and expert masters. They worship Buddha. When they die, they are Lieful.

Turkestān is a vast area, all a cold forest. They have few fructiferous trees and edible fruits, and few things. There are some among them who worship the moon, there are some who are sorcerers, and there are some who are of the good religion. Those who worship the moon, they hardly commit murder. The others are all archers and watch-men of plains. Their horses march 30 parasangs in one day. They do not eat bread, but eat the animals –except human beings – that they find. They settle down in plains. They put on woolen garments. They are characterized by poor livelihood and austerity. They keep a severe jealous watch over (their) women. Their women are clad in “tight” trousers. They have (sexual) intercourses a lot. Their appearance and face <…> They have narrow eye(-lids). They are very frigid, and they become very warm. There is always conflict and battle and fighting one with another. Death is insignificant for them. In that region are even those found who have accepted law and religion from Spǝṇtōδāta until now, who perform agricultural activities and cultivate the land. When they die, they throw (the corpses) in forests. There are some who go to Paradise, and there are some who go to hell and limbo. When the dead bodies are arranged, their dead bodies also will be restored. And their thoughts (/ heart) and actions will be with (other) men.

The lands of the Arabs and Berberians are hot and dry deserts. There is no fruit, and water is scarce. Their food is milk and reptiles and mice and snakes and cats and hyenas and others of this sort. They worship idols. Their livelihood is through camels and quadrupeds. There is nothing else.

XI

pursīd Vištāsp šāh kū: avēšān mardōmān ī Silānīg, ud hān-z ī andar zreh ud drayā mānend dād ud ravišn cē? u-šān zīvišn ud dārišn cē? u-šān xvadāy ud sālār kē? ud ped nēmag ī kē ēstend? ud ka mīrend ō kū abganend? u-šān ruvān ō kū šavend?

guft-iš Jāmāsp ī bidaxš kū: avēšān mardōmān ī andar zreh ud drayā mānend, mardōm hend ī ābīg; ud ped nēmag ī yazdān ēstend. u-šān gyāg barumand. u-šān cahārbāy ud murv ud māhīg ud xrafstar vas, ud hamāg bē xvarend. ka mīrend, ō hušk abganend. ud ast ī ō vahišt, ud ast ī ō dušox šavend.

XI

King Vištāspa asked: Those people of (the island of) Ceylon, and those who dwell in the seas (islands), what are their respective laws and creeds? What is their subsistence and maintenance? Who is their lord and leader? By whom do they abide? When they die, where do they throw (the corpses)? Where do their souls go?

Jāmāspa the bidaxš said to him, that: Those people who dwell in the seas, they are watermen. They abide by the side of the Yazata. Their place is fruitful. They have a great deal of beasts of burden, birds, fish, and creeping animals, and they eat all (of these animals). When they die, they throw (the corpses) in the dry land. Some go to paradise, and some go to hell.

XII

pursīd Vištāsp šāh kū: avēšān varcašmān ud vargōšān ud davālpāyān ud vidastīgān ud sagsarān būm ud zamīg cōn? ped nēmag ī Ohrmazd ēstend ayāb ped nēmag ī Ahrmen? u-šān dād ud dēn cōn? ud xvarišn ud zīvišn cē ud cōn? ka mīrend ō kū abganend? u-šān ruvān ō kū šavend?

guft-iš Jāmāsp ī bidaxš kū: avēšān mardōmān ī ped zamīg ī varcašmān mānend, u-šān gyāg ud zamīg frāx; vafr vas nišīyed. u-š dār ud draxt vas baved. ud gāv vas dārend. u-šān sālār ud xvadāy nēst. ped nēmag ī Ahrmen ēstend. ud ka mīrend bē xvarend, ud bahr-ē az avēšān ō ātaš abganend andar meyānag ī … zīndagīh. harv gyānvar ī-šān … bē xvarend.

vargōšān hamgōnag. bē-šān xvarišn varg ī draxtān ud giyāh. ud nē dād šnāsend ud nē dēn. ka mīrend durvand hend.

vidastīgān (vidastīzagān) šahr kōcak, ud xvēš-iz ped tan kōcak, bē nizūmān ud zīr, peristār ud bannag. ped nēmag ī Ohrmazd hend. ud hamvārag abāg vargōšān ped gōbišn ud kušišn ud kārezār ēstend. ud ka mīrend, ast ī ō vahišt, ud ast ī ō dušox šavend.

davālpāyān ud sagsarān varzīdār ud sturg ud rīman hend. nē dād ud nē kirbag ud nē vināh šnāsend. u-šān meh-sālār nēst. ud ped nēmag ī Ahrmen ēstend. ud harv cē vindend bē xvarend. ud harv kē-šān aziš bē mīred bē xvarend. u-šān pāk ud pākīzag nēst. u-šān ruvān (nēmag ī Ahrmen) ō dušox šavend.

XII

King Vištāspa asked: Those people, the chest-eyed, and the chest-eared, and the thong-footed, and the span-sized, and the dog-headed, how are their lands and territories? Do they abide by the side of Ahura Mazdā or by the side of Aṇgra Mainyu? What are their respective laws and religions? What and how are their foods and meals? When they die, where do they throw (the corpses)? And where do their souls go?

Jāmāspa the bidaxš said to him, that: Those people who dwell in the land of the ones having the eye on the breast, their place is broad. It snows a lot. There are a great deal of trees and bushes. They have numerous cattle. They have neither leader nor lord. They abide by the side of Aṇgra Mainyu. When one dies, they eat (the corpse). Some of them who are still in the middle of their life are thrown to the fire. They eat any beast they find.

The ones having ears on the breast are alike. But they eat the herbs and the leaves of trees. They know neither law nor religion. When they die, they are wicked.

The country of the span-long people is small. Although they have small bodies, they are skillful and clever, (good) attendant (women) and (good) servant (men). They abide by the side of Ahura Mazdā. They always dispute with the chest-eared people and engage in combat and make battle with them. When they die, some go to paradise, and some to hell.

The thong-footed men and the dog-headed men are (well-) trained, coarse and filthy. They know neither law nor religion, nor pious deeds nor sin. They do not have any great person as a leader. They abide by the side of Aṇgra Mainyu. They eat anything they find. Anybody among them who dies, they eat (the corpse of the dead). They are not concerned about purity and cleanliness. Their souls go to hell.

XIII

pursīd Vištāsp šāh kū: māzandarān cē ēvēn hend, mardōm hend ayāb dēv? u-šān dād (jud jud) cē? ud ka mīrend ō kū barend? u-šān ruvān ō kū šaved?

guft-iš Jāmāsp ī bidaxš kū: māzandarān hamāg mardōm hend, bē-šān kirb ud dīdan zišt. avēšān-z dād šnāsend. u-šān gyāg ābādān; ud dār ud draxt vasyār baved; ud kōf ud dašt ud garmāb. ud vas sard būm; ud vafr vas nišīyed. u-šān dād ud dēn ast ī frārōn ud ast ī abārōn. ast ī ō nēmag ī Ohrmazd, ud ast ī ō nēmag ī Ahrmen hend. ka mīrend frāyist ō vahišt, ud didīgar ō dušox šavend. u-šān marg rāy nē bāk (vahāg?) dārend. ud ped marzišn ī zanān ruzd bavend. vas mard ka abāg zan-ē āsān kunend ud vizārend. ud hān kē vēštar zīved panzāh sāl. u-šān frazendzāyišnīh vasyār baved. kē mīred, xvad xūb abāg dōstān ud brādarān ud hampeyvannān nišīyend ud bē xvarend. az avēšān ast kē pas az hān ī ka Zardušt dēn aviš mad, ped ēn dēn ī abēzag ēstād.

XIII

King Vištāspa asked: What kind of beings are the Giants, are they mankind or demon-kind? What is their law? When they die, where do they bear (the corpse)? Where do their souls go?

Jāmāspa the bidaxš said to him, that: The giants are all mankind, but they have ugly bodies and appearances. They even know laws. Their place is flourishing. There are a great deal of trees and bushes. There are (also) mountains and plains and thermal springs. It is a very cold country. The snow sits there a lot. Their laws, some are righteous and some unrighteous. Some abide by the side of Ahura Mazdā, and some by the side of Aṇgra Mainyu. When they die, most (of them) go to paradise, and the other to hell. They do not fear death. They are marked by strong sexual intercourse with women. There are many men who sleep and perform (sex) with one woman. The one who lives more, lives for 50 years. They give birth to a lot of children. When somebody dies, he himself (that is, the dead body) together with the friends and brothers and relatives sit and eat. Some of them, after the coming of the religion to Zaraθuštra, have abided by this holy religion.

XIV

pursīd Vištāsp šāh kū: amā dahyubedān ud xvadāyān ēn farroxān gāh cand sāl nišīyem? u-mān kār ud kirbag cē veh ud xvēškārdar frāz griftan ud kirdan?

guft-iš Jāmāsp ī bidaxš kū: ped kār ud kirbag kirdan toxšāg baved; ud ped frōdmānd ī-tān ēdōn būd hē ped petit baved! ud hān pašt ī-tān az Ohrmazd ud Zardušt pedīrift pediš abērdar toxšed; ud az harv vināh ud frōdmānd vēš pahrēzed! ēn hamāg mardōmān ī-šān ašmā abar xvadāy ud pādixšā hed, nigāh ud abēbīm dāred! u-šān arg ud bēgār mā framāyed! cē harv mardōm andar gētīg brahnag āyed, ud brahnag bē šaved; ud tis-iz abāg bē nē bared jud az kunišn ī nēk. ud ašmāh-iz cand tuvān hē, kār ud kirbag abāz mā ōh hiled! cē zūd baved kū-tān ped kirbag kirdan kām, u-tān zamān nē baved. cē-tān gōbam, ašmā dahyubedān, kū pēš az ēk sāl ō viderānīh ud nēstīh rased!

pas Vištāsp šāh ka-š hān ašnūd, bramīd, ud vāng kird: «Hutōs, xvah ī man, u-š pus ud duxt kē sīh aziš zād hend, ud abārīg bāmbišnān ud frazendān!»

ka-šān hān vāng ašnūd, hamāg ped tag ō ānōh šud hend, ud Kay Vištāsp dast andar ō gardān ī Hutōs abgand, ud vasyār bramīd ud vāng kird.

pas Jāmāsp framān dād kū: «dar mā višed, pardag frōd abganed kē-š pēramōn-z-imān hilānd!»

pas Vištāsp šāh hamcōn ranzag būd ō Jāmāsp guft kū: «amāh kē-mān ēn dēn ī abēzag pedīrift ud andar gēhān ravāg kird, u-mān and dēv ud druz ud anēr zad ud ōzad ud az Ērānšahr bērōn kird, ud Spendyād ī man frazend abāz dāšt vas ud amar spāh ud hēn ud az bahr ī dēn rāy ōzad, u-mān dāšt ped gēhān ēn ī abāyist būdan cōn vinī ud apēdāg baved? ud an, Vištāsp, az ēn gāh ud az ēn gēhān ped nihang rōzgār judāg baved, an az ēn brādarān ud frazendān ud bāmbišnān ud taxt ud xvarrah ī kayān ud dīdēm ud abrang ī kayān!»

pas Jāmāsp guft kū: ō yazdān abestām kuned! ēn xvarrah ī kayān ī ped ašmā abar nišasted mā āzāred! ud dard ud bēš ō tan mā hiled! ud ped yazišn ud niyāyišn xvēštan andar rāmišn dāred! abāg frazendān ud brādarān ud bāmbišnān myazd kuned, ud ēvēn ī gāh xūb ped-rāmišn dāred! cē zīndagīh ī xvaš ud nēk ēk sāl veh az hazār sāl andar axvašīh.

u-tān ēn-z gōbam kū: marg kas abāz nē gīred, ud zamān abāz nē dāred. cē Gayōmard būd ī ohrmazddād. ka-š zamān mad, Ahrmen bē murnzēnīd.

ud didīgar ēk ēk xvadāyān ī pēš būd hend, ka-šān zamān mad, tis-iz kirdan nē tuvān, ped nāmcišt Tahmurap kē-š sīh sāl Ahrmen ped bārag dāšt, cē ka-š xvēš zamān frāz mad, xvēš tan az ōš abāz dāšt nē tuvān.

pas Vištāsp ka-š hān aziš ašnūd, andar xvēš tan hunsandīh pedīrift. u-š andar yazdān spāsdārīh kird, ud Jāmāsp āfrīn kird.

XIV

King Vištāspa asked: How many years must there be for us, the ruler and king, to sit on this glorious throne? Which of the secular and religious works are better and more dutiful to assume and do?

Jāmāspa the bidaxš said to him, that: Be diligent in your secular and religious works! Show repentance for (the sins) committed by negligence! And be more diligent in (honoring) that pact which you have accepted from Ahura Mazdā and Zaraθuštra! And abstain above all from each sin and negligence! You have to protect and keep free from fear these all people over whom you are lord and sovereign. Do not order (painful) work and forced labor for them! For each one comes naked in the world, and goes out naked and carries nothing with oneself except one’s good deeds. Whatever and as much as you can, do not omit acts (of worship) and good deeds. Because it will come about soon that you wish to do good, and you do not have time. Because I will tell you now, O ruler, that: Before (the completion of) one year, you will pass away and come to naught.

When the king Vištāspa heard this, he wept, and cried: “Hutaosa, my sister, and the sons and daughters who, thirty in number, have been born from her, and the other queens and children!”

When they heard that cry, they went there running. Kavi Vištāspa took Hutaosa’s neck in his arms, wept a lot and cried.

Then Jāmāspa ordered that: “Do not open the door! Draw down the curtain so that we could be in private!”

Then king Vištāspa who was so annoyed said to Jāmāspa: “I accepted this holy religion, and propagated it in the world. I smashed and killed a lot of demons and devils and non-Aryans, and expelled them from the Aryan land. Spǝṇtōδāta, my son, stopped many and innumerable hostile armies and killed for the sake of the religion. I kept in the world that which was proper, (now) how should I disappear and get lost? I, Vištāspa, will separate from this throne and this world in a short time! I, Vištāspa, (will separate) from those brothers and children and queens, and this throne, and the Fortune of the Kavi, and the diadem (of sovereignty), and the majesty of the Kavi!”

Then Jāmāspa said: Put your trust in the Yazata! Do not hurt this Fortune of the Kavi which is perched on you! Do not let pain and sorrow into your body! Be in peace through worship and prayer with yourself! Perform the sacrificial repast with your children and brothers and queens, and well and joyfully observe the rules of the throne (/ kingship)! Because, one year of a happy and good life is (much) better than (living) in unhappiness for a thousand years.

This too do I say unto you that: No one can drive back death or stop Time (/ hour of death). For Gaya Marǝten was created by Ahura mazdā. When his time (of death) came, Aṇgra Mainyu destroyed him.

Furthermore: Every one of the lords, who lived before you, could do nothing when time came upon him. And especially Taxma Urupi who kept Aṇgra Mainyu as his steed for 30 years, when his time (/ hour) arrived he was not able to preserve himself from death.

When Vištāspa heard these (words) from him, he then quieted down, gave thanks to the Yazata, and praised Jāmāspa.

XV

pursīd Vištāsp šāh kū: az pas ī amā dahyubedān ud xvadāyān ēn farroxān gāh kē ud kadām xvadāy dāred? dūdag cē, ud kē pus? az kadām tōhmag bend? harv ēk kišvar cand sāl dārend? kē hān ī nēk, ud kē hān ī vattar? pas az amā cē hangām ud zamānag rased? ēn dēn ī mazdesnān dā kay ud cand sāl raved?

guft-iš Jāmāsp ī bidaxš kū: -tān gōbam: pas az ašmā ēn farroxān gāh ō Vahman (Ardašēr) ī Spendyādān rased, ud dāred kišvar ped xvadāyīh sad-u-dvāzdah sāl.

duxt Humāy kē-š Cihrāzād-iz xvānend sīh sāl xvadāyīh bē kuned.

<Dārāy ī Vahmanān dvāzdah sāl xvadāyīh bē kuned.>

Dārāy ī Dārāyān sizdah sāl xvadāyīh bē kuned.

pas az ōy Aleksander ī Hrōmīg sizdah sāl.

pas bē ō tōhmag ud dād ī «ahlav» rased <dā> bē Ardavān. ud dārend dvēst-ud-aštād-u-do sāl. ped avēšān xvadāyān sar āyed anāgīh andak andak, pas āyed nēkīh spurrīg, ud kišvar andar ābādānīh ud abēbīmīh, ud mardōm andar kāmagzīvišnīh dāšt ēstād bavend.

pas xvadāyīh ō Vahman (Ardašēr) ī Pābagān rased, ud dāred kišvar ped xvadāyīh cahārdah (sizdah) sāl.

Šābuhr ī Vahmanān (Ardašērān) sīh (vīst) sāl.

{Šābuhr ī Šābuhrān ēk sāl.}

Ohrmazd Nēv ēk sāl ud dah māh.

<Vahrām ī Ohrmazdān sē sāl ud sē māh.>

Vahrām ī Vahrāmān ī-š xvānend Sagān-šāh cahal (cahār) sāl.

Vahrām ī Vahrāmān cahal (cahār) sāl.

Nersah ī Vahrām brād nōh sāl.

<Ohrmazd ī Nersahān dah sāl.>

Šābuhr ī Ohrmazdān haftād-u-do sāl.

<Ardašēr ī Šābuhrān cahār sāl.>

Šābuhr ī Šābuhrān panz sāl.

Vahrām ī Šābuhrān kē-š xvānend Kirmānšāh yāzdah sāl.

Yazdegird ī Šābuhrān vīst-u-ēk sāl ud panz māh.

Vahrām ī Yazdegirdān kē-š Vahrām Gōr xvānend vīst-u-sē sāl ud dah māh.

Yazdegird ī Vahrāmān aštdah sāl ud cahār māh.

Pērōz ī Yazdegirdān vīst-u-do sāl.

Valāš ī Pērōzān cahār sāl.

Kavād ī Pērōzān, abāg Jāmāsp, hāmis cahal-u-do sāl.

Husrav ī Kavādān cahal-u-haft sāl ud haft māh ud haft rōz.

Ohrmazd ī Husravān dvāzdah sāl.

Husrav ī Ohrmazdān ī Abarvēz šāh sīh-u-haft sāl.

Kavād ī Husravān kē-š Šērōy-iz xvānend nōh māh.

Ardašēr (Vahrām) ī Kavādān ēk sāl ud panz māh.

<Bōrān duxt ī Abarvēz ēk sāl ud cahār māh.

Āzarmīgduxt duxt ī Abarvēz ēk sāl ud šaš māh.>

Yazdegird ī Šahriyār vīst sāl.

az hān frāz padend avēšān, xvad ped xvad, ud bē abesihend.

pas bē āyend tāzīgān ī vizārdvars ī az tōhmag ī Hēšm (Hāšim), ped andak zōr ud zāvar Ērān-šahr frāz gīrend, ud sisad-ud-aštād-u-do sāl ud nōh māh ud haft rōz ud cahār zamān.

XV

King Vištāspa asked: After me, the ruler and lord, who and which king(s) will hold this fortunate throne? What family (do they have), and who is their son (throne prince)? Of which lineage shall be they? For how many years will each one rule over the country? Which one is good, and which one wicked? Which periods and times will arrive after me? How long and for how many years will this Daēnā Māzdayasni continue?

Jāmāspa the bidaxš said to him, that: (That) do I say unto you: After you this fortunate throne will go to Vohumanah (Artaxerxes), son of Spǝṇtōδāta, who will reign over the country for 112 years.

His daughter, Humāyā, whom they call Ciθrō.āzātā, shall reign for 30 years.

Darius, son of Vohumanah, shall reign for 12 (var. 14) years.

Darius, son of Darius, shall reign for 13 years.

After him, Alexander the “Greek”, for 13 years.

Then (the kingship) will go to the “Truthful” (Arsacian) family and law, till to Ardavān. They will reign for 282 years. Under these kings, calamity will come to an end little by little, good things will be then complete, the country shall be in prosperity and security, and people shall be kept in freedom.

Then the kingship will go to Ardašēr (Vahman), son of Pābag, who shall reign over the country for 14 (13) years.

Šābuhr, son of Vahman (Ardašēr), for 30 (20) years.

{Šābuhr, son of Šābuhr, for 1 year.]

Ohrmazd the brave for 1 year and 10 months.

<Vahrām, son of Ohrmazd, for 3 years and three months.>

Vahrām, son of Vahrām, whom they call Sagān-šāh, for 17 years.

<Vahrām, son of Vahrām (son of Vahrām)>, for 40 (4) months.>

Nersah (Narsē), brother of Vahrām, for 9 years.

<Ohrmazd, son of Nersah, for 10 years.>

Šābuhr, son of Ohrmazd, for 72 years.

<Ardašēr, son of Šābuhr, for 4 years.>

Šābuhr, son of Šābuhr, for 5 years.

Vahrām, son of Šābuhr, whom they call Kirmān-šāh, for 11 years.

Yazdegird, son of Šābuhr, for 21 years 5 months.

Vahrām, son of Yazdegird, whom they call Vahrām-gōr, for 23 years 10 months.

Yazdegird, son of Vahrām, for 18 years 4 months.

Pērōz, son of Yazdegird, for 22 years.

Valāš, son of Pērōz, for 4 years.

Kavād, son of Pērōz, and Jāmāsp, altogether for 42 years.

Husrav, son of Kavād, for 47 years 7 months 7 days.

Ohrmazd, son of Husrav, for 12 years.

Husrav, son of Ohrmazd, whom (they call) Abarvēz-šāh, for 37 years.

Kavād, son of Husrav, whom they call Šērōy, for 9 months.

Ardašēr (Vahrām), son of Kavād, for 1 year 5 months.

<Bōrān, daughter of Abarvēz, for 1 year 4 months.

Āzarmīgduxt, daughter of Abarvēz, for 1 year 6 months.>

Yazdegird, son of Šahriyār, for 20 years.

From that time on they of themselves will fall, and will perish.

Afterwards, the Arabs will come up, (they are) with disheveled hair, and of the seed of Wrath (Hāšim). They will seize Ērān-šahr (Persia) with a little force, for 382 years 9 months 7 days and 4 hours.

XVI

pursīd Vištāsp šāh kū: ēn dēn ī abēzag cand sāl ravāg baved, ud pas az hān cē āvām ud zamānag rased?

guft-iš Jāmāsp ī bidaxš kū: ēn dēn ī abēzag hazār sāl ravāg baved. pas avēšān mardōmān ī andar hān āvām bavend hamāg ō mihrdruzīh ēstend, ud ēk abāg did kēn ud arešk ud drōv kunend.

ud ped hān cim Ērānšahr ō tāzīgān abespārend; ud tāzīgān harv rōz ped-zōr-u-nērōgdar bavend, ud šahr šahr frāz gīrend, ud mardōm hamāg ō abārōnīh ud drōv vardēnend, ud harv tis hān gōbend ud kunend ī az-išān xvēštan sūdumanttar. u-šān vurravišn ī frārōn aziš appār baved. ud ped abēdādīh ēn Ērānšahr ō višōbišn ud bār ī grān rased. ud amar zarrēn ud asēmēn, ud vas-iz ganz ud xvāstag hambār kunend, ud hamāg vinī ud apēdāg baved, ud vas-iz ganz ud xvāstag ī šāhagān ō dast ud pādixšāyīh ī dušmenān rased. ud margīh ī abēzamānag vas baved. ud hamāg Ērānšahr ō dast ī avēšān dušmenān rased. ud anērān ud ērān gumēzīhend ēdōn kū ērīh az anērīh pēdāg nē baved, ud hān ī ērān abāz ō ērīh ēstend.

ud ped hān ī vad āvām hān ī tuvāngar hān ī driyuš <ped> farrox dārend, <bē> hān ī driyuš xvad farrox nē baved. ud āzādān ud vazurgān ō zīndagīh ī abēmizag rasend; u-šān margīh ēdōn xvaš sahed cōn pid ud mād vēnišn ī frazend, ud mād duxtar ped kābēn bē baved. ud duxtar kē-š aziš zāyed ped vahāg bē frōšed. ud pus pidar ud mādar zaned, u-š andar zīndagīh az kadagxvadāyīh jud kuned. ud keh brād meh brādar zaned, u-š xvāstag aziš bē stāned; u-š xvāstag rāy zūr ud anast abar gōbed, ud zan šūy ī xvēš ped margarzān bē dahed. ud xvardag ud apēdāg mardōm ō pēdāgīh rased. ud zūrgugāyīh ud anast ud drōv frāx šaved. šab ēk abāg did nān ud may xvarend, ud ped dōstīh ravend; ud rōz ī didīgar ped gyān ī ēk-didīgar cārag sāzend ud vad handēšend.

ud andar hān ī vad āvām hān kē-š frazend nēst ped farrox dārend; ud hān kē-š frazend ast ped cašm xvār dārend. ud vas mardōm ō uzdehīgīh ud bēgānīh ud saxtīh rased. ud andarvāy āšuftag; ud sard vād ud garm vād vazed; ud bar ī urvarān kem bē baved; ud zamīg az bar bē šaved. ud būmcannag vasyār bē baved, ud vas avīrānīh bē kuned. ud vārān abēhangām vāred; ud hān kē vāred abēsūd ud vad baved, ud abr abar asmān garded.

dibīr az nibišt vad āyed. ud harv kas az guft ud gōbišn ud pašt ud peymān abāz ēstend. ud harv mardōm kē-š andak vehīh, ā-š zīndagīh abēmizagdar ud vattar baved. ud kadīzag ī bē kird xānag baved. asvār bē pēg, ud pēg asvār baved. bannagān ped brāh ī āzādān ravend, bē-šān āzādīh ped tan mehmān nē baved. ud mardōmān vēš ō afsōsgarīh ud abārōnkunišnīh vardend; ud mizag ī xvāstag nē dānend. u-šān mihr ud dōšārm ped dahīg mardōm. aburnāy zūd pēr šaved. ud harv kas ī az vadkunišnīh ī xvēš šād baved, ped abarmānd dārend. ud šahr šahr, deh deh, ud rōstāg rōstāg ēk abāg did kuxšišn ud kārezār kunend, ud az didīgar tis ped appar stānend. ud sturg ud ruzd ud stahmag mard ped nēv dārend; ud frazānag ud vehdēn mardōm ped dēv dārend. ud kas-iz kas ped abāyist ī xvēš ped kāmag nē rasend.

mardōm ī ped hān ī vad āvām zāyend, az āhan ud rōy ī saxt saxttar bavend; bē ham az xūn ud gōšt bavend enyā az sang saxttar bavend. ud afsōs ud riyahrīh peyrāyag baved. ud harv kas ō bēgānagīh ī nāf ud xvēšīh ī Ahrmen ī durvand rasend. ud mihrōdruzīh vināh ī andar hān āvām kunend tēz ud zūd dast-pāsox rasend cōn āb tazišn ō drayā.

ud ātašān ī Ērānšahr ō hanzābišn ud afsārišn rasend. ud xīr ud xvāstag ō dast ī anērān ud durvandān rased, ud hamāg agdēn bē bavend. ud xvāstag vas gird kunend, u-š bar nē xvarend, ud hamāg ō dast ī vattarān ud abēsūdān rased. ud harv kas kird ud kunišn ī ōy ī did nē pesannend. ud saxtīh ud anāgīh ī-šān az avēšān abar rased rāy zīndagīh ped abēmizag ud margīh ped pānagīh dārend.

pas āxēzed andar Xvarāsān zamīg xvardag ud apēdāg mard-ē ī vas ōzumand, šaved vas-mardōm ud asp ud sar-nēzag ī tēz; ud šahr ped cēragīh ud pādixšāyīh ō xvēš kird baved. xvad meyān ī pādixšāyīh vinī ud apēdāg baved. pādixšāyīh hamāg az ērānagān bē šaved, ud ō anērān rased. ud vas kēš ud dād ud vurravišn bavend, ud ōzadan ī ēk ō did ped kirbag dārend; ud mardōm ōzadan xvār bē baved.

u-t ēn-z gōbam kū: andar hān ē ōy ī abarvēz xvadāy andar zamīg ī Hrōm vas šahr ud vas šahrestān gīred, ud vas xvāstag ped ēvār az zamīg ī Hrōm āvared. pas ōy ī abarvēz xvadāy mīred ud az hān frāz frazendān ī ōy ped xvadāyīh nišīyend, ud šahr ped cērīh pāyend, ud vas stambag ud abēdād ped mardōm ī Ērānšahr kunend, ud vas xīr ī ped hāmōyēn bē ō dast ī avēšān rased. ud pas-iz ō abesihišn ud vinībūdagīh rasend.

ud andar hān ī vattar āvām mihr ud āzarm nē baved. u-šān meh az keh, ud keh az meh nē pēdāg. u-šān hampuštīh nē baved.

u-t ēn-z gōbam kū: ōy veh kē az mādar nē zāyed, ayāb ka zāyed bē mīred ud nē vēned ēn and vad ud drōšag ī ped hazārag sar ī zarduštān; ud nē vēned hān ī vazurg kārezār ī ōh abāyed būdan, ud hān and xūnrēzišnīh ī andar hān āvām abāyed būdan, ped dah bahr ē bahr mardōm bē nē mānend. tāzīgān abāg hrōmīgān ud turkān andar gumēzend, ud hāmkišvar bē višōbend.

pas Spendarmed ō Ohrmazd vāng kuned kū: «an ēn and vad ud anāgīh nē tāyam. azēr azabar bē bavam, ud ēn mardōm azabar azēr bē kunam. āb ud ātaš mardōm bē āzārend az vas must ud adādīh ī-šān pediš kunend.»

pas Mihr ud Xēšm āgenīn bē pehikōbend; ud andar hān pehikōbišn druz-ē ī Vadagān xvānend — ud ped xvadāyīh ī Jim bast ēstād ud ped xvadāyīh ī Bēvarasp az bann bē rast, Bēvarasp ped hān druz hampursagīh dāšt, ud hān druz kār ēn kū bar ī jōrdāyān bē kāhēned, ud agar nē hān druz nē būd hē, harv kē-š grīv-ē bē kišt hē cahārsad grīv bar abar grift hē — sāl sisad-u-navad-u-šaš Mihr hān druz bē zaned. pas harv kē grīv-ē kāred cahārsad (grīv) andar hambār kuned. ud andar hān zamān (/ āvām) Spendarmed dahan abāz kuned ud vas gōhr ud ayōxšust ō pēdāgīh āvared.

pas āxēzed az kust ī nēmrōz mard-ē kē xvadāyīh xvāhed, ud spāh ud gund ārāst dāred, ud šahrīhā ped cērīh gīred, ud vas xūnrēzišnīh kuned dā-š kār ped kāmag ī xvēš bē baved. pas abdum az dast ī dušmenān virēzed ō Zāvulestān, ud hān kust šaved; ud az ānōh spāh ārāyed, ud abāz varded, ud az hān frāz mardōm ī Ērānšahr ō anumēdīh ī grān rasend, ud meh ud keh ō cāragxvāstārīh rasend ud pānagīh ī gyān ī xvēš abar nigerend.

pas az hān ī Pedišxvārgar az nazdīkīh ī drayābār mard-ē Mihr yazd bē vēned, ud Mihr yazd vas rāz ī nihān ō hān mard gōbed. ud ped-peygām ō Pedišxvārgar šāh frested kū: «ēn xvadāyīh cim karr ud kōr dārē? tū-iz xvadāyīh ēdōn kun cōn pidarān ud niyāgān ī tō ud ašmā kird!»

ōy mard gōbed kū: «an ēn xvadāyīh cōn šāyam kirdan ka-m hān gund ud spāh ud ganz ud spāhsālār nēst cōn pidarān ud niyāgān ī man būd?»

hān peygāmbar gōbed kū: «bē avar, dā-t ganz ud xvāstag ī pidarān ud niyāgān ī tō aviš abespāram!»

u-š ganz ī vazurg ī Frāsyāb aviš nimāyed. cōn ganz ō dast āvared, spāh ud gund ī Zāvul ārāyed ud ō dušmenān šaved. ka dušmenān āgāhīh rased, turk ud tāzīg ud hrōmīg ō ham āyend kū: «gīrēm Pedišxvārgar šāh, ud stānēm hān ganz ud xvāstag az ōy mard!»

pas ōy mard ka-š hān āgāhīh ašnaved, abāg vas spāh ud gund ī Zāvul ō meyān ī Ērānšahr āyed, ud abāg avēšān mardōmān ped hān dašt, ī tō Vištāsp abāg Spēd Hyōnān ped Spēd Razur kird, Pedišxvārgar šāh kuxšišn kārezār frāz gīrend. ud ped nērōg ī yazdān ud ērān kayān xvarrah ud xvarrah ī dēn ī mazdesnān ud xvarrah ī Pedišxvārgar, ud Mihr ud Srōš ud Rašn ud Ābān ud ādurān ud ātašān abēr škeft kārezār kunend, ud az avēšān veh āyed, ud az dušmenān cand bē ōzaned kē marag nē tuvān griftan.

pas Srōš ud Neryōsang Pešōtan ī ašmā pus, az framān ī dādār Ohrmazd, az Kangdiz ī kayān bē hangēzend. ud bē raved Pešōtan ī ašmā pus abāg sad-u-panzāh hāvišt kē-šān peymōzan spēd ī syāsamōr, ped drafš dā ō Pārs, ō ānōh kū ātaš abāz nišāyed; ud ēsted ānōh ud yašt kuned. ka yašt sar būd, zōhr ō āb rēzend, ud ō ātaš zōhr dahend. ud durvandān ud dēvesnān ēdōn bē abesihend cōn ped zimestān ī sard varg ī draxtān bē hōšend.

ud gurg āvām bē šaved, ud mēš āvām andar āyed. ud Ušīdar ī Zarduštān ped dēn-nimūdārīh ō pēdāgīh āyed. ud anāgīh ud drōšag sar āyed, ud rāmišn ud šādīh ud huramīh bē baved.

XVI

King Vištāspa asked: This pure religion, how many years will it be current, and afterwards, which period and time will come?

Jāmāspa, the bidaxš, said to him, that: This religion will be current for 1000 years. Then those men who shall be in that period will all be false to the contract. One will bring vengeance on another, one will envy another, and one will be false with another.

For that reason, Ērānšahr (Persia) will be delivered to the Arabs; and the Arabs will day by day become stronger and more powerful, and will seize province after province; and they will convert (by force) men to unrighteousness and falsehood. Everything that they will say or do will be the more profitable for themselves. And from them righteous faith will be removed. On account of lawlessness, Ērānšahr will be involved in devastation and heavy burden. They will accumulate innumerable golden and silvern (objects) and also much treasure and wealth, and all will be lost and disappear, and much royal treasure and property also will pass into the hands and authority of enemies. Many deaths will occur before the proper time. All Ērānšahr will pass into the hands of the enemies. Non-Aryans will mix themselves with the Aryans, so that the Aryan manner will not be distinguished from the non-Aryan manner, and the Aryans will give up the Aryan manner.

In that evil period the rich one will consider the poor fortunate, and the poor one will not himself be fortunate. The nobles and magnates will come to an insipid life; and to them, death will seem as sweet as to parents the sight of children and to a mother a daughter provided with a dower. The daughter who is born of her she will sell for a price. The son will strike his parents, and during the lifetime of his (father) will deprive him of the mastership of the house. The younger brother will strike the elder brother, and will snatch the wealth from him, and for the sake of his wealth will make false statements. The wife will deliver her husband (charging him with the crime) worthy of death. The insignificant and undistinguished man will become of note. False evidence, lie and wrong will extend (everywhere). At night, one with another they will eat food and drink wine, and befriend, and next day they will make a stratagem against the life of the other, and will think (of the other).

In that evil period the childless will be deemed as fortunate, and the one who has children they will hold miserable in their eyes. Many men will be involved in exile and expatriation and hardship. The atmosphere will be disordered; cold wind and hot wind will blow. The fruit of the plants will become less; and earth will become without fruit. There will be many earthquakes, and they will cause much desolation. It will rain out of season, and that which falls will be vain and bad; clouds will turn about in the sky (without raining).

The scribe will dislike writing. And everyone will desist his word and parole, his contract and agreement. Every man who has a little goodness (virtue), his life will be more insipid and worse. A cottage which is made without (foundation), will be (taken for) a mansion. A horseman will become a footman, and a footman a horseman. Subjects walk with the appearance of nobles, but nobility does not inhabit their bodies. Men will turn more to mockery and wrong deeds and know not the flavor of wealth. Their friendship and love will be towards the common herd. The youth will become old quickly. Everybody who rejoices in his own misdeeds, they will put it down to his inherited quality. The empires, countries, and districts one with another will struggle and make battle, and one from another will snatch things as plunder. The coarse and greedy and impetuous man they will take for good, and the wise man of the good religion they will take as demon (daēva). And nobody will attain his end according to his desire.

The men who are born in that evil period will be harder than hard iron and brass; even if they are of blood and flesh, they will be harder than stone. Mockery and derision will be ornament. Everybody will fall into foreignness towards his family and kinship with Aṇgra Mainyu the drǝgvaṇt. The contract-breaking sin which they commit in that period, retort will swiftly and quickly arrive like the water flow to the sea.

The Fires of Ērānšahr will come to an end and be extinguished. Wealth and property will come into the hands of the non-Aryans and followers of the Deceit, and all will become of evil religion. They will accumulate much money, but they will not enjoy its fruits, and it will all go to the hands of the wicked and the useless. Everybody will disapprove the deed and action of the other. And <on account of> the hardship and calamity which come to them from those (who have propagated the evil religion), they will hold life insipid and death a refuge.

Then will arise in the land of the East an insignificant and undistinguished man who is very strong, and will go with many men and horses and sharp bayonets, and will usurp the land by violence and with authority. And he himself in the midst of his reign will get lost and disappear. The sovereignty will all pass away from the Aryans and will go to the non-Aryans. There will be a lot of doctrines (/ sects) and (religious) laws and faiths, and the massacre of one (community of faith) by the other will be considered as a pious work. The murder of men will become commonplace.

And this, too, I will tell you: At that time, that victorious king will seize in the land of “Rome” (Byzantium) many lands and many cities, and will carry much wealth as booty from the land of “Rome”. Then that victorious king will die. From then on, his sons will sit upon (the throne of) kingship, and will guard the country with triumph and will exercise much oppression and injustice on the people of Ērānšahr, and much wealth of all kinds will come to the hands of them. Afterwards they too will come to naught and fall into oblivion.

In that evil period, friendship and honour will not exist. Among them the superior will not be distinct from the inferior, nor the inferior from the superior, and they will not assist one another.

And this, too, I will tell you: It is better for him who will not be born from his mother, or if born, will die and may not see so much evil and so many marks (of punishment) at the end of the millennium of Zaraθuštra; and may (he) not see that great war which must come, and that much bloodshed which must take place at that time; only one-tenth of the mankind will survive. The Arabs will intermingle with “Romans” (Byzantines) and Turks, and they will put in chaos the world.

Then Spǝṇtā Ārmaiti (the earth or the deity of the earth) will shout for Ahura Mazdā thus: “I am not able to bear this (much) evil and these calamities. I am turned upside down, and I turn the mankind upside down. Men abuse water and fire, by dint of doing violence and cruelty to them.”

Then Miθra and Aēšma will strike each other. In that strike a she-devil which they call Vadagān, and was bound during the reign of Yima but released from his bond in the reign of Baēvarǝ.spasan, and Baēvarǝ.spasan had consultations with that devil, and the function of that devil was to diminish the crop of corn, otherwise if that devil had not existed, whosoever had sown one modius would have gathered four hundred modii of corn, in the year 396 Miθra will defeat that devil. Thereafter whosoever sows one modius, will store four hundred modii. At that time Spǝṇtā Ārmaiti will open her mouth, and will bring out many jewels and metals.

Afterwards will arise from the quarter of the South a man who will seek royal power, and will have an army and troops equipped, and will seize lands by violence, and will shed much blood, until the affairs will become according to his will. Then, in the end he will run away from the hands of his enemies to Zāvulestān, and will go to that district. Thence, he will prepare an army, and will return; and from then on, the people of Ērānšahr will be driven to heavy despair, and the great and the small will seek a remedy, and will look for the protection of their lives.

Then from Pedišxvārgar near the seashore a man will see the deity Miθra. And the deity Miθra will tell many concealed secrets to that man, and will send him with a message to the king of Pedišxvārgar, saying: “Why do you hold this royal power deaf and blind? You also shall exercise power just as your fathers and ancestors have done!”

That king will answer: “How should I be able to exercise (royal) power, since I have not the troops and army and treasure and generals, such as my fathers and ancestors had?”

The messenger will say: “Come on, that I may hand over to you the treasure and wealth of your fathers and ancestors!”

He will show him the great treasure of Fraŋrasyan. When he obtains the treasure, he prepares the army and troops of Zāvul, and will go to face the enemies. When the news reaches the enemies, Turk and Arab and Roman will assemble, (saying): “We will capture the king of the Mount Pedišxvār, and will snatch that treasure and wealth from that man!”

Then that man, when he hears the news, he will come to the middle of Ērānšahr with a large army and troops of Zāvul; those men (viz., the enemies) will start the fight and battle with the king of the Mount Pedišxvār on that plain, where you, O Vištāspa, made (war) with the White Huns in the White Forest. With the strength of the Yazata and the Fortune of the Aryans and the Fortune of the Kavi and the Fortune of the Religion of the Mazdā-worshippers and the Fortune of the Mount Pedišxvār, and Miθra and Sraoša and Rašnu and the Waters (Apąm) and the (sacred) Fires, they will deliver a very fierce battle, and he will prevail over them158, and he will kill so many of the enemies, that their number cannot be counted.

Then Sraoša and Nairyō.saŋha, by command of Ahura Mazdā the Creator, will arouse Pǝṣō.tanū, your son, from the Kaŋha fortress of the Kavi. Pǝṣō.tanū, your son, will march with 150 disciples, who wear white sacred-garments, with (upraised) banners, up to Pārsa (viz. Persis) to the place where he will reinstitute the fire temple; he will stay there, and will perform the Yasna ritual. When the Yasna ritual is finished, they will pour the libation to the water and will give the libation to the fire. The drǝgvaṇt and the Daēva-worshippers will perish as when in a cold winter the leaves of trees wither up.

The period of the wolf will expire, and the period of the sheep will enter. Uxšyat̰.ǝrǝta son of Zaraθuštra will appear to reveal the religion. Calamity and branding will come to an end, and peace and joy and gladness will have come.

XVII

pursīd Vištāsp šāh kū: sīz ī grān cand bār, ud niyāz (/ hēz) cand bār, ud cann (/vizann) ī grān cand bār, ud vafr ī syā cand bār, ud tagarg ī suxr cand bār, ud kārezār ī vazurg cand bār baved?

guft-iš Jāmāsp ī bidaxš kū: sīz ī grān sē bār baved: ēk ped dušxvadāyīh ī Dahāk; ud ēk ped hān ī Frāsyāb ī Tūr; ud ēk ped hazārag ī zarduštān baved.

ud niyāz (/ hēz) cahār bār baved: ēk ped dušxvadāyīh ī Frāsyāb ī Tūr; ud ēk ped xvadāyīh ī aškānān; ud ēk ped xvadāyīh ī Pērōz ī Yazdegirdān; ud ēk ped hazārag sar ī zarduštān baved.

ud cann (/ vizann) ī grān sē bār baved: ēk ped xvadāyīh ī Manušcihr; ud ēk ped xvadāyīh ī Pērōz ī Yazdegirdān; ud ēk ped hazārag sar ī zarduštān baved.

ud vafr ī syā ud tagarg ī suxr sē bār baved: ēk ped xvadāyīh ī Manušcihr; ud ēk ped xvadāyīh ī Kayus; ud ēk andar hazārag ī ušīdarān baved.

ud kārezār vazurg sē bār baved: ēk ped hān ī xvadāyīh ī Kayus šāh ī abāg dēvān ō burz kušīd; ud ēk hān ī ašmā ī abāg Spēd Hyōn ī jādūg dēn rāy kird kē-š Arzāsp xvānend; ud ēk sar ī hazārag ī zarduštān baved ka ō ham āyend turk ud tāzīg ud hrōmīg kē abāg ōy dahyubed kušend.

XVII

King Vištāspa asked: How many times will there be grave perils? How many times drought? How many times heavy quakes? How many times black snow? How many times red hail stones? And how many times great battles?

Jāmāspa, the bidaxš, said to him, that: Grave perils will be three times: one in the evil rule of Dahāka; and one in that of Fraŋrasyan the Turyan; and one in the millennium of Zaraθuštra.

Drought will be four times: one in the evil rule of Fraŋrasyan the Turyan; and one during the reign of the Arsacians; and one in the reign of Pērōz son of Yazdegird; and one in the end of the millennium of Zaraθuštra.

Heavy quakes will occur three times: one in the reign of Manuš.ciθra; and one in the reign of Pērōz son of Yazdegird; and one in the end of the millennium of Zaraθuštra.

Black snow and red hailstones will occur three times: one in the reign of Manuš.ciθra; and one in the reign of Kavi Usan; and one in the millennium of Uxšyat̰.nǝmah.

There will be three great battles: one in the reign of Kavi Usan, that, which the king (Usan) together with the Daēva (sped over beyond Harā) Bǝrǝzaitī to fight (the sky); and one, that, which you made (war) with the white Hun, the sorcerer, whom they call Arǝjat̰.aspa; and one will be in the end of the millennium of Zaraθuštra, when Turk and Arab and Roman will assemble, who will fight with the ruler (of the Mount Pedišxvār).

XVIII

pursīd Vištāsp šāh kū: ped āmadan ī hān ī man pus hangām daxšag ud nišān cē nimāyed?

XVIII

King Vištāspa asked: What will be the signs and indications of the coming of the time of my son?

XIX

pursīd Vištāsp šāh kū: az hān ī ka mēnōg dastvarān ō Ērānšahr āyend, ud hān ī and uzdēs zanend, ud gēhān az apādyābīh ō pākīh ud pādyābīh vardēnīd bavend, cē hangām (/ āvām) ud zamānag rased? andar hazārag ēk ēk cand xvadāy ud dahyubed bavend, ud gēhān cōn rāyēnend? dād ud dādestān andar gēhān cōn ud cē ēvēn baved ped hazārag ī Ušīdar ud Ušīdarmāh ud Sōšāns?

pāsox guft-iš Jāmāsp ī bidaxš kū: andar Ušīdar āvām aštdah xvadāy bavend. andar hān āvām pedyārag kam baved. druz ī gurg-sardag bē abesihed. kār ud dādestān nē az dād bē az hadmānsr kunend. sāl ud māh ud rōz kamdar bē baved.

ka hazārag ī Ušīdar cōn pānzsad sāl sar bē baved, xvaršēd dāman zaned, ud Ušīdarmāh ī Zarduštān ō pēdāgīh āyed, ud dēn ravāg kuned. āz-ud-niyāz (hēz)-sardag hamāg bē abesihed.

pas Markūs dēv āyed ud kuned hān zimestān ī markūsān; hamāg dām ud gyānvar andar hān zimestān bē abesihend.

pas Var ī Jimgird bē višāyend, ud mardōm ud stōr ud gyānvar az hān var bērōn bē āyend; ud gēhān abāz ārāyend.

pas Hēšm šaved, ud Bēvarasp az bann bē rahēned, ud gēhān frāz gīred; pas mardōm bē xvared, ud vas gyānvar bē xvared.

pas Ohrmazd Srōš ud Neryōsang frested kū: «Sām ī Nerīmān bē hangēzed!»

avēšān šavend, ud Sām hangēzend. u-šān nērōg ī būd abāz dahend. Sām abar āxēzed, ud ō var ī Az Dahāk šaved. Az Dahāk ka Sām ī Nerīmān vēned ō Sām ī Nerīmān gōbed kū: «drust avar ē Sām ī Nerīmān! bē hil dā an xvadāy bavam ud tū spāhsālār bavā; ud ēn gēhān ped ham bē dārem!»

Sām soxan nē niyūšed. u-š vazr-ē abar sar ī ōy durvand zaned. ōy durvand ō Sām gōbed kū: «man mā zan, tū xvadāy bavā ud an spāhsālār bavam, ud ēn gēhān ped ham bē dārem!»

ud Sām soxan ī ōy durvand nē niyušed, ud vazr-ē didīgar abar sar ī ōy ī durvand zaned ī mīred.

pas hazārag ī Sōšāns andar āyed. Sōšāns ō hampursagīh ī Ohrmazd šaved, ud dēn pedīred, ud ped gēhān ravāg kuned.

pas Neryōsang ud Srōš bē šavend, ud Kay Hōsrō ī Syāvaxšān ud Tus ī Nōdarān ud Gēv ī Gōdarzān ud abārīg ōy ī hazār gundsālār hangēzend, ud Ahrmen az dāmān abāz dārend. mardōmān ī gētīg hamāg hammenišn ud hamgōbišn ud hamkunišn bē bavend. Ahrmen ud višūdagān ī ōy abar dāmān ī Ohrmazd tis-iz kār nē baved.

pas Āz dēv ō Ahrmen drāyed kū: «tū ped dāmān ī Ohrmazd tis-iz kirdan nē tuvān!»

pas Ahrmen pēš Tahmurap āyed: «man xvarišn abāyed. xvarišn ī man tū ped meyān abāyed kirdan!»

Tahmurap nē ašnaved. dā ēn-z rāy Ahrmen ō Āz drāyed kū: «šav, ud hamāg dēv ud druz ud xrafstar ud dām ī man bē xvar!»

Āz dēv šaved, ud hamāg dām ud dahišn ī Ahrmen bē xvared. abdum-iz gōbed kū: «nē sagr ham!»

pas Āz dēv [Ahrmen] nizār ud tabāh baved.

pas Sōšāns sē (×panz) yazišn frāz gīred. naxvist zīndagān ahōš, ud pas murdagān āvared.

ka yazišn ped hāvan gāh kuned, mardōm hamāg abar āxēzend.

ka yazišn ped rabihvin gāh kuned, mardōm oxumand bavend.

ka yazišn ped uzerin gāh kuned, mardōm hamāg drust ud abēdrōš bavend.

ka yazišn ped ebisrusrim gāh kuned, mardōm hamāg dogānag pānzdah sāl bavend.

ka yazišn ped ušahin gāh kuned, Šahrever hamāg kōf ī ped gēhān bē vidāzed, ayōxšust ped hamāg gēhān abāz ēsted, ud hamāg mardōm ped rōy ī vidāxtag bē videred, dā abēzag ud rōšn ud pāk ēdōn bē bavānd cōn xvaršēd ped rōšnīh.

Ahrmen ped bērōn asmān bē kišend, u-š sar bē brīnend.

pas dām abēzag baved. mardōm jāyēdānag ahōš ud amarg ud azarmān ud ped dād ī pānzdah sāl bavend. u-šān harv tis ēdōn baved cōn-šān xvad ped kām(ag).

frazaft ped drūd ud šādīh ud rāmišn.

XIX

King Vištāspa asked: After the ratu in the world of thought will come to Ērānšhar and smash many idols, and the world will be turned from (ritually) impurity to holiness and purity, what period and time will come? In the (future) millennium one by one how many kings and rulers will there be? And how will they organize the world? How and what kind will be the religious and civil laws in the world in the millennia of Uxšyat̰.ǝrǝta and Uxšyat̰.nǝmah and Saošyaṇt?

Jāmāspa, the bidaxš, replied to him, that: In the period of Uxšyat̰.ǝrǝta there will be eighteen lords. In that period will be less of adversity. The Druj of the wolf-species will perish. They perform their ritual and legal acts not according to the Dāta (legal part of the Religion), but after the Haδa.mąθra (liturgical part of the Religion). Year, month, and day will be shorter.

When the millennium of Uxšyat̰.ǝrǝta will end –it will take 500 “normal” years –, the sun will lift its skirt, and Uxšyat̰.nǝmah son of Zaraθuštra will appear, and will propagate religion. Iθyejah-species and haēcah-species all will perish.

Then Mahrkūša the Daēva will come and will bring about the winter of Mahrkūša; all tame and (wild) animals will perish in that winter.

Afterwards, they will open the (covered) shelter made by Yima, and men and (large) cattle and (other) animals will come out from that shelter, and they will arrange the world again.

Then Aēšma will go and will set free Baēvarǝ.spasan from fetters. He will seize the world (under his control), and will then eat up men and many animals.

Then Ahura Mazdā will send Sraoša and Nairyō.saŋha, saying: “Raise up, O Sāma Naire.manah!”

They will go and will rouse Sāma. They will give back to him his strength. Sāma will rise and go to the enclosure of (the giant dragon) Aži Dahāka. Aži Dahāka, when he will see Sāma Naire.manah, will say to Sāma Naire.manah: “Welcome (to my enclosure), O Sāma Naire.manah! Let me be king, and you (will be) general, and we both may capture together the world!”

Sāma will not listen to these words, and will strike a mace over the head of the drǝgvaṇt. The drǝgvaṇt will say to Sāma: “Do not strike me, you may be lord and I (your) general, and we may capture together the world!”

Sāma will not listen to the words of the drǝgvaṇt, and will strike again the mace over the head of the drǝgvaṇt (so) that he will die.

Afterwards the millennium of Saošyaṇt will enter. Saošyaṇt will go to the consultation of Ahura Mazdā, will accept the Religion, and will propagate it in the world.

Then Nairyō.saŋha and Sraoša will go, and will rouse Kavi Haosravah son of Syāvaršan, Tusa of Naotara, and Gēv son of Gōdarz and others who are one thousand chiefs of troops. They will keep back Aṇgra Mainyu from the creatures. The people of the world of life will all be of the same thought and word and deed. Aṇgra Mainyu and his miscreations will not have any (harmful) effect on the creatures of Ahura Mazdā.

Then Āzi the Daēva will shout to Aṇgra Mainyu: “You are not able to do anything whatever in the creatures of Ahura Mazdā!”

Then Aṇgra Mainyu will go near to Taxma Urupi, saying: “I need food. You should provide food for me!”

Taxma Urupi will not listen (to these words). Then Aṇgra Mainyu will shout to Āzi: “Go and eat all the Daēva and the Druj and the monsters and the other (mis-)creations of mine!”

Āzi the Daēva will go, and will eat all the (mis-)creations of Aṇgra Mainyu. At last, Āzi will even say: “I am not full!”

Then Āzi the Daēva (and Aṇgra Mainyu) will become powerless and annihilated.

Then Saošyaṇt will perform three (×five) Yasna ceremonies. At first, he will make the living immortal, and then will bring the dead (to life):

1. When he performs the Yasna ceremony in the Hāvani-watch, all men will rise up. 2. When he performs the Yasna ceremony in Rapiθβina-watch, men will possess life.

3. When he performs the Yasna ceremony in the Uzayeirina-watch, all men will be sound and without brand. 4. When he performs the Yasna ceremony in the Aiβisruθrima-watch, all men will become double (and) fifteen years old. 5. When he performs the Yasna ceremony in the Ušahina-watch, then (the holy Immortal) Xšaθra Vairya will melt (the metal in) all the mountains of the world, and the (molten) metal will stand on the whole world, and all people will pass through that molten metal, so that they will become so pure and light and clean as the sun with his light.

They will draw Aṇgra Mainyu out of sky, and will behead him.

Then the creatures will be pure. Men will be eternally immortal and deathless and ageless, and will be at the age of fifteen. Everything will be such as they will desire.

Finished with health and joy and peace.

XX

abar ristāxēz ud tan ī pasēn

ped dēn gōbed kū: az hān cōn Mašī ud Mašyānī ka az zamīg abar rust hend, nazdist āb, ud pas urvar, ud pas šīr, ud pas gōšt xvard hend, mardōm-iz ka-šān zamān ī murdan <mad> nazdist <az> gōšt, ud pas <az> šīr, ud pas az nān xvardan bē ēstend ud ēvāz dā bē murdan āb xvarend.

ēdōn-z ped hazārag ī Ušīdarmāh nērōg ī āz ēdōn bē kāhed kū mardōm ped ēk pih-xvarišnīh sē rōzšabān ped sagrīh ēstend, pas az gōštxvarišnīh bē ēstend ud urvar ud pēm (ī gōspendān) xvarend; pas az hān ī pēmxvārišnīh-iz, ud az urvarxvarišnīh abāz ēstend ud ābxvārišn bavend. pēš ped dah sāl ka Sōšāns (bē) āyed ō axvarišnīh ēstend ud nē mīrend. pas Sōšāns rist ul vigrāsed (/ hangēzēned).

cōn gōbed kū: Zardušt az Ohrmazd pursīd kū: «tan ī vād burd (/ ānīd) ud āb vāzīd, az kū abāz kunend, ud ristāxēz cōn baved?»

Ohrmazd pesox kird kū: «ka-m asmān <kird> abēstūn ped mēnōgēstišnīh, dūrkanārag ud rōšn ud az gōhr ī xvēnāhan; ud ka-z-am zamīg dād kē (hamāg) ox ī astumand bared, u-š (abar-)dāštārīh-ē ī gētīg nēst; ud ka-m xvaršēd ud māh ud stāragān ī andar andarvāy rōšnkirbīhā vāzīd hend; ud ka-m jōrdāy dād kū andar zamīg bē parganend abāz rōyed ud ped abzōn abāz baved; ud ka-m andar urvar rang dād gōnag gōnag; ud ka-m andar urvar ud abārīg tis ātaš dād ī asōzišnīg (ped asōzišnīh); ka-z-am andar burdār ī mādar pus dād ud srāyēnīd ud jud jud mōy ud pōst ud nāxun ud xūn ud pay ud cašm ud gōš ud abārīg tis ud pēšag bē dād <hend>; ka-z-am ō āb pāy dād kū bē tazed; ka-z-am abr dād mēnōgīg kē hān ī gētīgīg āb bared ānōh kū-š kāmag vāred; ka-z-am vāy dād kē cašmdīd ped vād nērōg ēr ud abar cōn kāmag vazed ud ped dast frāz nē tuvān (/ šāyed) griftan; ēk ēk az avēšān ka-m dād pediš dušxvārdar būd kū ristāxēz kirdan. cē-m andar ristāxēz ayyārīh ī ceōn avēšān ast ī ka-m avēšān kird nē būd, baved būd. abar niger kū ka hān ī nē būd, ēg-um bē kird, hān ī būd cim abāz nē šāyed kirdan ? cē ped hān hangām az mēnōg zamīg ast, ud az āb xūn, ud az urvar mōy, ud az ātaš <fravahr>, ud az vād gyān, ceōn-šān ped bundahišnīh pedīrift xvāham.»

nazdist ast hān ī gayōmard ul hangēzēned, pas hān ī Mašī ud Mašyānī, ud pas hān ī abārīg mardōmān (/ kasān). ped panzāh-haft sāl Sōšāns hamāg rist vigrāsed (/ hangēzēned), ud hamāg (/ harvisp) mardōm abar ēstend, kē-z ahlav kē-z durvand; mardōm harv kas az ānōh ul hangēzed kū-šān gyān bē šud, ayāb nazdist ō zamīg ōbast hend.

pas ka-šān harvisp ox ī astumand tan kirb abāz baved, ēg-išān āyēnag bē dahend. hān ī rōšnīh ī abāg xvaršēd nēm-ē bē ō gayōmard ud nēm-ē ped abārīg mardōmān bē dahend.

pas mardōm mardōm bē šnāsend kū ruvān ruvān tan tan bē šnāsend kū «ēn hān ī man ast pid, ud ēn hān ī man ast mād, ud ēn hān ī man ast brād, ud ēn hān ī man ast nārīg, ud ēn hān ī man ast kadār-z-ē nazdīk-peyvanndar.»

pas baved hanzaman ī isadvāstarān kū mardōm ped ēn zamīg hamāg bē ēstend. andar hān hanzaman harv kas nēkkunišnīh ud vadkunišnīh ī xvēš vēned, ahlav andar durvand ōn pēdāg cōn gōspend ī spēd andar hān ī syāg baved. andar hān hanzaman ahlav kē-š ped gētīg durvand dōst būd, (hān) durvand garzed az hān ī ahlav kū: «cim ka andar gētīg az kunišn ī nēk ī xvad varzīd /×tō/ āgāh nē kird ham?» agar hamgōnag hān ahlav ōy nē āgāhēnīd, ēgiš ped hān hanzaman šarm abāyed vidārdan.

pas ahlav az durvand judāg kunend. pas ahlav ō garōdmān, ud durvand abāz ō dušox abganend, sē rōzšabān dušoxīg tanumand ud gyānumand andar dušox pādifrāh vidārend, ud ahlav andar garōdmān tanumand(īhā) hān sē rōz urvāhmanīh vēned.

cōn gōbed kū: ped hān rōz ka ahlav az durvand judāg baved, harv kas ars dā zang pediš frōd āyed ka pus az hambāzīh ī pid, brād az ōy ī brād, dōst az ōy ī dōst judāg kunend. harv kas hān ī xvēš kunišn vidārēned. griyed ahlav abar durvand, ud durvand griyed abar xvēš (tan). cē ast kē pid ahlav ud pus durvand, ud ast kē brād-ē ahlav ud ēk-ē durvand. avēšān kē-šān xvad kunišn (/ ˟xvdāy-dušmenīh) rāy kird ēsted cōn Dahāk ud Frāsyāb ud … ud abārīg ī az ēn ēvēnag margarzānān pādifrāh … vidārend ī ēc mardōm nē vidāred ī pādifrāh ī tišrąm xšafnąm xvānend.

andar hān ī fraškirdkirdārīh avēšān mardān ī ahlavān ī nibišt kū zīndag hend pānzdah mard ud pānzdah kenīg ō ayyārīh ī Sōšāns bē rasend.

Gōzihr mār cōn andar spihr az tēx ī māh bē ō zamīg ōfted zamīg ōn humānāg dard baved ceōn mēš ka-š gurg pašm rōned.

pas Ātaš ud Erman yazd ayōxšust ī (andar) kōfān ud garān vidāzend, ud ped zamīg rōd humānāg ēsted. pas harvisp mardōm andar hān ayōxšust vidāxtag bē viderend (/ vidārend) ud pāk bē bavend (/ kunend). kē ahlav, ēgiš aōn sahed ceōn ka andar šīr ī garm hamē raved. ud ka durvand ēgiš ped hān ēvēnag sahed kū ped gētīg andar ayōxšust vidāxtag hamē raved.

pas ped hān ī mahist dōšārm harvisp mardōm ō ham rasend. pid ud pus ud brād ud /hamxāg/ ud dōst ēk ō did pursend kū: «ēn and sāl kū būd hē, u-t ped ruvān dādestān cē būd, ahlav būd hē ayāb durvand?»

nazdist ruvān tan vēned ī aziš pursed. ped hān guft (ud pesox) mardōm hamāg (/ āgenīn) hamvāng bavend ud buland stāyišn ō Ohrmazd ud amehrspendān barend.

Ohrmazd ped hān gāh hangirdēnīd dām baved, kū-š kār-ē abar nē abāyed kirdan andar hān ī ka-šān rist virāst. yazišn ī (ped) ristvirāyišnīh Sōšāns abāg ayyārān kuned. gāv ī Hadāyuš ped hān yazišn kušend. az pīh ī hān gāv ud hōm ī spēd anōš virāyend, ud ō harvisp mardōm dahend. ud harvisp mardōm ahōš bavend dā hamē ud hamēravišnīh.

ēn-z gōbed kū: ka mard peymān būd ēsted (/ hend), ēgiš (/ ēg-išān) ped dād ī cahal sālag abāz virāyend. hān kē xvardag ud nērasīd(ag) būd hend, ēg-išān ped dād ī pānzdah sālag abāz virāyend. ud harv kas zan dahend ud frazend. ud abāg zan māyišn ōn kunend cōn (nūn) andar gētīg, bē frazendzāyišnīh nē baved.

pas Sōšāns, az dādār Ohrmazd framān, hamāg mardōm mizd ud pādāšn dahed kunišnsazāgīhā (/kunišnpesazagīhā). ēn-z ast (ēdōn) ahlav kū gōbed kū nayend ō vahišt ud garōdmān ī Ohrmazd. cōn xvad abāyed kirb ul stāned dā hamē ud hamēravišnīh ped hān abāgīh hamē raved.

ēn-z gōbed kū: kē yašt nē kird ēsted, ud gētīgxrīd nē framūd ēsted, ud jāmag ped ahlavdād (ō arzānīgān) nē dād ēsted, ānōh brahnag. u-š Ohrmazd yašt-ē (bē) kuned, u-š mēnōg gāhān kār ī vastarg ōh kuned.

pas Ohrmazd Gennāg Mēnōg, ud Ahrmen Akman, ud Ašavahišt Indar, ud Šahrever Sāval, ud Spendārmed Tarōmed ī ast Nānghes, ud Hurdad ud Amurdad Tarvīz ud Zarīz, ud rāstgōbišnīh hān ī drōgōbišnīh, ud Srōš (ahlā) Xēšm (ī xrvidruš) gīrend.

pas do druz frāz mānend: Ahrmen ud Āz.

Ohrmazd ō gētīg āyed, xvad zōt ud Srōš (ahlā) rāspīg; ud ebyānghan ped dast dāred. Gennāg Mēnōg ud Āz ped hān ī gāhānīg nīrang (zadabzārīhā ud) agār(īhā) tar hān vidarg ī asmān ī pediš andar dvārist abāz ō tam tār dvāred.

Gōzihr mār ped hān ayōxšust ī vidāxtag sōzed (/ sōzīhed). ud ayōxšust andar ō dušox tazed, hān gennagīh ud rīmanīh ī andar zamīg kū dušox būd ped hān ayōxšust sōzed ud pāk bē baved. hān ×darm ī Gennāg Mēnōg pediš andar dvārist ped hān ayōxšust gīrīhed. hān zamīg ī dušox abāz ō frāxīh ī gēhān āvarend. ud baved fraškird andar oxān ped kāmag gēhān amarg dā hamē ud hamēravišnīh.

ēn-z gōbed kū: ēn zamīg ×anabrāz ud anišēb ud hāmōn bē baved; ud kōf ud cagād-iz ud gabr ud uldārišn ud frōddārišn nē baved.

XX

On resurrection and the future body

It says in religion (/ Avesta) that: Since Maṣya and Maṣyānī, when they grew up from the earth, first they drank water, then they ate vegetables, then milk, and then meat, so men too, when the time of their death shall have come, first they will keep away from eating meat, then from milk, then from bread, and then, till death, they only drink water.

In this manner too, in the millennium of Uxšyat̰.nǝmah, the power of avidity (to eat) will decrease to such an extent, that men, with eating one meal, will be satiated for three days. After that they will keep away from eating meat, and eat vegetables and (drink) the milk (of cattle). After that they will keep away from drinking milk and eating vegetables, and become simply water-drinkers. Ten years before Saošyaṇt comes, they will stop eating and will not die. Then Saošyaṇt will raise the dead.

As it says that: Zaraθuštra asked Ahura Mazdā: “The body which the wind bore (/ drove), and the water carried off, from where will they restore it, and how will the resurrection occur?”

Ahura Mazdā replied: “When I made the sky without pillars, standing celestially, with distant borders, and bright, and from the substance of shining metal; also when I created the earth, which bears (the whole) bony existence, and has no material support (/ no support in the world of life); when I set in motion the sun and the moon and the stars in the space in the form of luminaries; and I created corn which grows up again when scattered in the earth, and returns on the increase; and when I gave the plants various colors; and when I gave the plants and other things the fire that it does not burn; and also when I created and protected children in the womb of mothers, and gave them, each separately, hair, skin, nails, blood, sinews, eyes, ears, and other organs; and also when I gave the water “foot” so that it flows; and also when I created the celestial cloud, which carries the terrestrial water, and rains whatever it desires; and also when I created the air, which, by the power of the wind, blows up and down as it desires, it is visible (but) it is not possible to seize it with the hands; each one of these which I created, (its creation) was more difficult for me than the making of the resurrection. Because in the resurrection, I would have the assistance of such as these, which I had not when I produced them, but there will be (their help). Notice that, since I produced that which was not, why should it not be possible to re-produce that which was? Because at that time, I will call the bones from the celestial earth, the blood from the (celestial) water, the hair from the (celestial) plant, the (natural) fravaṣi from the (celestial) fire, the (breathing) soul from the (celestial) wind, as they had received them at the initial creation.”

First, he will raise the body (lit. ‘skeleton’) of Gaya Marǝtan, then that of Maṣya and that of Maṣyānī, and then those of other people. In 57 years, Saošyaṇt will raise all the dead; and all people, whether aṣ̆avan (truthful, holy) or drǝgvaṇt (deceitful, unholy), will rise up. Everybody will be raised from that place where his breathing soul had departed, or he first had fallen to the ground.

Then, when all the forms of the persons of the corporeal existence will be restored, then it will be given their ‘alter ego’. One half of the light of the sun will be given to Gaya Marǝtan and one half to the other people.

Then people will recognize (other) people, that is, souls will recognize (other) souls, bodies (other) bodies, (saying): “This is my father, this is my mother, this is my brother, this is my wife, this is my some very near relative.”

Afterwards, the assembly of Isat̰.vāstra will take place, that is, all men will arise on this earth. In that assembly, everybody will see his good deeds and his bad deeds. The aṣ̆avan will be conspicuous among the drǝgvaṇt in the same way, as a white sheep among those (that are) black. In that assembly, an aṣ̆avan person who was friend of a drǝgvaṇt one in the world, that drǝgvaṇt will complain to the aṣ̆avan one, (saying) that: “Why did you not inform me about the good deeds which you yourself performed in the world of life?” If the aṣ̆avan one had not informed him accordingly, then he shall have to be put to shame in the assembly.

Then they will separate the aṣ̆avan from the drǝgvaṇt, and (they will lead) the aṣ̆avan to Garō.nmāna (/ paradise) and throw the drǝgvaṇt back to Daožaŋvha (hell). And for three days, the hellish one in his body and (animal) soul will experience punishment into the hell, and the aṣ̆avan one will see, in his body, bliss in paradise.

As it says that: On that day, when the aṣ̆avan will be separated from the drǝgvaṇt, tears will reach as far as the ankles of everybody, when sons are separated from company with fathers, brothers from brothers, and friends from friends. Everybody will experience his own deed. The aṣ̆avan one will weep for the drǝgvaṇt one, and the deceitful one will weep for himself. For it may be, that the father may be aṣ̆avan and the son drǝgvaṇt, or that one brother may be aṣ̆avan and one drǝgvaṇt. Those who, owing to …, like Dahāka and Fraŋrasyan and …, and others of this sort who deserve the death penalty, will undergo the punishment which no man has undergone, which they call the punishment of tišrąm xšafnąm ‘three nights’.

In the making of frašō.kǝrǝiti (‘renovation’), those aṣ̆avan ones of whom it is written “they are alive, 15 men and 15 virgins”, will come to the help of Saošyaṇt.

As the dragon Gaociθra (that dwells) in the celestial sphere will fall from the beam of the moon on to the earth. The earth will feel such pain as a sheep does when a wolf tears off its wool.

Then the deities Ātar and Airyaman will melt the metal in the mountains and mounts, and (the molten metal) will stand on the earth like a river. Then all people will pass through the molten metal and become pure. He who is aṣ̆avan, to him it will seem as if he walks through warm milk. And if he is drǝgvaṇt, then it will seem to him in such a manner that he walks through molten metal on the earth.

Then all people will meet together with great affection. The father, the son, the brother, the fellow, and the friend, will ask one another: “Where were you those many years? And what was the verdict (given) to your soul? Were you aṣ̆avan or drǝgvaṇt?”

First the soul will see the body, and (the body) will ask it. (After) this conversation, all people will be symphonious and loudly eulogize Ahura Mazdā and the Amǝṣa Spǝṇta.

The creation of Ahura Mazdā, at that time, will be completed, that is, it is not required of Him to do any (other) work at the time when He restored their dead bodies. Saošyaṇt with his assistants will perform the Yasna service for the restoration of the dead bodies. They will kill the cow Haδāyuš in that ceremony. They will prepare the drink of immortality from the fat of the cow and the white Haoma, and will give it to all people. All people will become immortal for ever and ever.

This too it says that: When a man has reached puberty, then they will restore him with the age of forty. Those who were infant and immature, then they will restore them with the age of fifteen. They will give everyone a wife and children, and they will mate with (their) wives as they do now in the world, but there will be no birth of children.

Then Saošyaṇt, by the command of the creator Ahura Mazdā, will give reward and recompense to all people according to their deeds. There are some who are so truthful that he (Saošyaṇt) will order to lead them to the paradise (vahišta- ahu-) and the Garō.nmāna of Ahura Mazdā. They will take on a (bodily) form as befits them, and will be with that for ever and ever.

This too it says that: He who has performed no Yasna ceremony and has not ordered the ceremony of redemption, and has not given clothes as alms to the worthy, will be naked there. And having performed the Yasna for Ahura Mazdā, the spiritual Gāθā will serve him the purpose of clothes.

Then Ahura Mazdā will seize Aṇgra Mainyu (‘evil spirit’); Vohu Manah will seize Aka Manah (‘evil thought’); Aṣ̌a Vahišta Iṇdra; Xšaθra Vairya Saurva; Spǝṇtā Ārmaiti Tarō.maiti that is Nåŋhaiθya; Haurvatāt and Amǝrǝtatāt Taurvī and Zairi; True statement False statement; and Sraoša (aṣ̌ya) Aēšma (with a bloody club).

Then two druj (‘lie’) will remain: Aṇgra Mainyu and Āzi.

Ahura Mazdā will come to the world of life, himself as officiating priest and Sraoša as subsidiary priest, having the sacred girdle in his hands. Aṇgra Mainyu [and Āzi], with smashed force and disabled due to the Gāθic formulae will run back to the dark hell across the passage of the sky through which he had rushed in.

The dragon Gaociθra will be burnt by that molten metal. And the metal will flow into Daožaŋvha (‘bad existence, hell’), and the stench and pollution within the earth, where Daožaŋvha was, will be burnt by that (molten) metal and become pure. That hole through which Aṇgra Mainyu had rushed in will be closed by means of that metal. That earth of hell will be brought back to the expanse of the world of life. There will be frašō.kǝrǝiti (‘renovation’) in the world, the living beings (will be) immortal at will for ever and ever.

This too it says that: This earth will become without any acclivities, without any declivities, and flat. There will be no mountain nor (mountain) top, nor deep (ground), nor uphill (road, place), nor downhill (road, place).

Introductory remarks - PDF

Text in Pārsīg - PDF

Translation in English - PDF

Audio : I , II , III , IV , V , VI , VII , VIII , IX , X , XI , XII , XIII , XIV , XV , XVI , XVII , XVIII , XIX