Denkard 7.04 - Zoroaster’s Call
Denkard Book 7, Chapter 4 Translated by E.W. West (Sacred Books of the East, Vol. 47, 1897)
CHAPTER 4. His missions to the Karaps, and Vishtasp’s conversion
1
About the marvellousness which is manifested from the first conference onwards till the end of the seventh conference which occurred within the duration of ten years, also his pre-eminence in prophecy in the world, and the acceptance of the religion by the exalted Kay Vishtasp, as happened after the ten years of conference.
2
In the first two years, one marvel is this which is declared, that when he was back from the first conference, he then, by the first command of the lord and creator Ohrmazd, recited the unique formula (ayino) in an assemblage (ram) of Kigs and Karaps, the prophecy of his Mazda-worshipping religion and commemoration of Ohrmazd, as he chanted with a loud voice, and invited mankind to the religion of Ohrmazd. 3. Just as this passage of revelation mentions thus: ‘Thereupon, the thorough inspection for this material existence of those with a sacred girdle kusti, provided with dwellings and provided with cattle, was altogether arranged by Zartosht.‘
4
And when their announcement (nivedisno) for speaking to be heard was issued, then Zartosht, on becoming exalted, called out unto the embodied world of righteousness to extol righteousness and to scorn the demons. 5. ‘The homage of the Mazda-worship of Zartosht, and the ceremonial and obeisance for the archangels are the best for you I assert; and of deprecation (ayazisnih) for the demons next-of-kin marriage is really the best intimation, so that, from the information which is given as to the trustworthiness of a good work, the greatest are the most intimate of them, those of father and daughter, son and she who bore him, and brother and sister.‘
6
It is declared that, upon those words, innumerable demon-worshipping Kigs and Karaps have rushed upon Zartosht and strove for his death, just like this which revelation states: - ‘It is then a number (mar) have run away who have sat in the vicinity of Tur’s progeny (hunusko), the arbitrator; and the shame of the brother of Tur arose, like that of a person whose shame was that they spoke of his next-of-kin marriage so that he might contract it.‘
7
This Tur was Aurvaita-dang the Tur, the scanty giver, who was like a great sovereign of that quarter; many troops and much power were also maintained by him, and the multitude (mar) told him they would seize the great one from him who is little.
8
But the progeny of Aurvaita-dang the Tur, the scanty giver, spoke thus: ‘Should we for that speech destroy him, this great one who mingles together those propitious words for us - where we are thus without doubt as to one thing therein, such as next-of-kin marriage, that it is not necessary to contract it - it would make us ever doubtful whether it might be necessary to contract it.‘
9
And Aurvaita-dang the Tur, the scanty giver, spoke thus: ‘Thou shalt not destroy that man whom mine eyes have seen as the most loving-eyed of the whole embodied existence; he will attain strength, for it has not seemed to me, when thou destroyest him on this account, that wisdom has arisen for a long time; so that no rule (ahanko) of wisdom will arise, in this earth, which is so counseling (hangamanig) as this one is (that is, when they destroy a man who is counseling, wisdom will not arise for a long while).‘
10
Aurvaita-dang the Tur, the scanty giver to his own people, also spoke thus: ‘For me thou art a pure man who is counseling.‘
11
And Zartosht spoke thus: ‘I shall not always be that quiet speaker, by whom that I have mentioned is the most propitious thing to be obtained; and of interfering speaking and managing the temper there is a next-of-kin marriage, and the high-priest who has contracted it is to perform the ceremonial.‘
12
And here the good Spiritual lordship and mightiness of glory of Zartosht, those which are provided for commemoration of the supreme lord and creator Ohrmazd, are manifested as a great wonder to the multitude, and there is rendered visible the great pre-eminence which is in him as a prophet of the creatures, which for the baseness (nankih) of the deceitful Agash, the secret-moving and deceiving-natured, is the concealed control of a good disposition. 13. Then idleness, like even the habit of fear and nature of apostasy, is an attractor of every one of the multitude, when it extends to much length; little by little, too, that guide and combatant becomes a petitioner for greatness, and it is manifest through that compassion (tang-libbemaih) and superior mindfulness of his, and through the glory of that stout champion, there are much fame and treasure.
14
The nobles of Aurvaita-dang the Tur, the ruler of the land, were angry and clamored for Zartosht’s death; but he invited the Kigs and Karaps to the religion of Ohrmazd, just as this passage of revelation states that Zartosht also spoke thus: ‘Worldly righteousness, O Aurvaita-dang, thou Tur and scanty giver! is the whole of the worship of the demons and the termination of the Mazda-worship of Zartosht.’ 15. And Aurvaita-dang the Tur, the scanty giver spoke thus: ‘O Zartosht of the Spitamas! thou shalt not attract me to this evil in which thou really art.‘
16
Zartosht also spoke thus: ‘Ohrmazd inquired of me thus: “O Zartosht! when thou hast come away to us, among the spiritual lords, who of the people in thy material existence was the protector of the powerful men who are warriors, that was most seeking benefit, most seeking cattle, most extensively associating, most fully-supplying (that is, he gives out most things), and most hospitable (that is, one saw the door of a prince’s (khidivo) treasury)?” I replied to him thus: “Aurvaita-dang the Tur, the scanty giver.“‘
17
‘And he spoke in reply to me thus: ” Him, O Zartosht! thou shalt attract, first of the men who are warriors, to thinking about, speaking about, and acting about this religion which is Ohrmazd’s and Zartosht’s. 18. If you attract him, O Zartosht! and he believes in it and also gives currency to this religion of thine, and sits before thee in discipleship, this that one calls discipleship of thine he shall undertake, and the religion he hears fully he shall propagate (rubak vabidunyen); he is also ever after, O Zartosht! the first of the men who are warriors, the one most seeking benefit, most seeking cattle, most extensively associating, and most hospitable of those who have yet been born and who will henceforth be born. 19. And if thou do not attract him, O Zartosht! and he does not believe in it, nor gives currency to this religion of thine, nor hears it, nor even sits before thee, nor would sit before thee, so that it obvious to me that he is not attracted, thou shalt speak unto him thus, O Zartosht: ‘Thou art a stricken supplicant for righteousness, and a producer of lamentation for the souls of Tanapuhr sinners worthy of death;’ for even so it is, and for this reason he becomes worthy of death, because the existence of the religion is known to him.” 20. What I tell thee, O Aurvaita-dang, thou Tur and scanty giver! is that thou art a stricken supplicant for righteousness, a producer of lamentation for the souls of Tanapuhr sinners worthy of death.‘
21
One prodigy of the demons is specified, who was the enemy of whatever sacred beings there are, a Karap, Vaedvoist by name, of those unsanctified (ayastan) by Ohrmazd. 22. And Ohrmazd spoke thus: ‘I so befriend that man, O Zartosht! who is put forward by me over the creatures, whom thou shalt invite (khvanes), I who am Ohrmazd, because I am through righteousness opposed to harm (that is, through virtue I keep harm away from the creatures), and the archangels are opposed to harm.
23
Therefore do thou proceed, O Zartosht! and thou shalt demand from him for me (that is, keep as my property) a hundred youths of vigor (tosh tal), girls, and teams of four horses; so do thou speak to him thus: “O Vedvoist! Ohrmazd demands from thee a hundred youths of vigor, girls, and teams of four horses; if thou givest them to him, splendor and glory are thine through that giving; and if thou dost not give to him, evil destiny is thine through that not-giving.“‘
24
Then Zartosht walked on to that Vedvoist of those unsanctified, and spoke to him thus: ‘O Vedvoist of the unsanctified! that which Ohrmazd demands from thee is a hundred youths of vigor, girls and teams of four horses; if thou givest them to him, splendor and glory are thine through that giving; and if thou dost not give to him, evil destiny is thine through that not-giving.’ 25. And that Karap shouted in reply to Zartosht thus: ‘For me there is no more from thee (that is, there is no opulence for me from thy action), nor from Ohrmazd; I am more of a divinity (bagtar) and am more forward in opulence than even Ohrmazd; many droves of a thousand swine are also acquired by me.‘
26
On went Zartosht, up to Ohrmazd and up to the archangels, and Zartosht spoke thus: ‘O Ohrmazd, propitious spirit, creator of the world of embodied beings, thou righteous one! thus spoke he in reply, to me: “For me there is no more from thee, nor from Ohrmazd; I am more of a divinity than thee or even Ohrmazd, and many droves of a thousand swine are acquired by me.“‘
27
And Ohrmazd spoke thus: ‘Owing to the splendor and glory of those which are ours, O Zartosht! that man has acquired arrogance (that is, the cattle we produced are the many cattle of his arrogance).
28
This will be his retribution for it then, however, when he does not reach further alive at the end of the third night; in that third night they will have stood aloof from alongside his life (that is, they will have stood away from assisting it); those seven of them who are radiant and bright-eyed (spedo doisar) make him rush up on high, and up there on high he shall be fed upon moldy bread (parnan).‘
29
One marvel is the great healthfulness owing to the Hom-water and the bringing of this by Zartosht from the river Daiti, which is manifested when Vohuman was conveying him to the conference.
30
Just as is declared in the words of Ohrmazd to Zartosht thus: ‘For them is the Hom-water which thou bringest, O Zartosht! not for those demon-worshipping people who worship the demons, or for a satisfier of courtesans (geh-vigar); they shall sprinkle it on to that bull thou shalt bring forward, who is a four-year-old of exhausted vigor, black-haired and useful; on drinking up the water, that bull will become quite sound from that infirmity.‘
31
Thereupon, Zartosht went on first into the embodied existence, on which dwelt, at the end of Sagastan, that same Parshad whose title was Tora (the Bull). 32. Parshad-tora also spoke to him thus: ‘O Zartosht of the Spitamas! give me this Hom-water which thou bringest’ 33. And Zartosht spoke thus: ‘Do thou praise righteousness, O Parshad-tora! and scorn the demons; also utter the profession of the Mazda-worship of Zartosht among the iniquitous.’ 34. It was praised by Parshad-tora, and the demons were scorned by him; yet he did not speak among the iniquitous as to his accepting the Mazda-worship of Zartosht. 35. Forward to him came Zartosht at that praise of righteousness, for him was that Hom-water which Zartosht brought; not for those demon-worshipping people who have worshipped the demons, but for that bull of his which Zartosht brought forward, a four-year-old of exhausted vigor, black-haired and useful; owing to that bringing forward of the water, the bull became quite sound from that infirmity.
36
One marvel is that which is declared regarding the rushing of the evil spirit for the slaughter of Zartosht, just as revelation mentions thus: ‘From the northern quarter forth rushed the deadly evil spirit, and thus shouted he, astute in evil, the deadly evil spirit: “Rush on, O fiend! and destroy the righteous Zartosht.”
37
On to him they rushed, the fiend, the demon Bud, and secret-moving Pestilence, the deceiver. 38. Zartosht chanted aloud the Ahunwar; the fiend was confounded at that, and away they rushed, the demon Bud and secret-moving Pestilence, the deceiver. 39. And the fiends shouted thus: “Thou art scornfully observing, O evil spirit! (that is, anything to the purpose thou dost not thoroughly observe, and what thou orderest us to do is not possible); the death of him who is Zartosht of the Spitamas is not contemplated by us.”
40
Owing to the full glory of the righteous Zartosht, he perceived in his mind thus: “The wicked demons, astute in evil, consult together about my death;” and up stood Zartosht, forth went Zartosht.’ 41. Here is manifested a great wonder to the multitude, in that which is mentioned thus: ‘And a stone was put forth by the righteous Zartosht, that was held in his hand, and the size of a hut, and which was obtained by him from the creator Ohrmazd, the spiritual Yatha-ahu-vairyo.‘
42
And one marvel is this which is manifested not only in the country of Iran to Iranians, but in every land and to every race: the shattering of the demons’ bodies through the chanting of the Ahunwar aloud by Zartosht. 43. Just as that which a passage mentions thus: ‘I worship the resources of the Kayan glory, with which the righteous Zartosht was associated in thinking about, speaking about, and acting about the religion which was of all embodied existences, the most righteous in righteousness, the most lordly in sovereignty, the most radiant in radiance, and the most glorious in glory. 44. At his appearance the demons have fallen before him, at his appearance their semen (mayagan) also drops, at his appearance the courtesan is also withdrawn by them from mankind; on hearing him they lamented, very violently is it lamented by the demons. 45. By the Ahunwar, which the righteous Zartosht chanted aloud to them, all the demons are seized and buried in the earth, where the complete shattering of their bodies is manifest.’ 46. So that, after the shattering of their bodies, it became evident to those in the world that they were not able to do mischief in the bodily form of a demon, and they have been declared of the nature of sacred beings to mankind, but mankind fully understood that they are not sacred beings, but demons.
47
Zartosht revealed (gushufto) to mankind by the word of Ohrmazd, how in this religion the latter tells in words to Zartosht where and how, in the embodied existence, mankind consider a demon as exalted or as a high-priest, because they are where they say that they must consider some one as high-priest. 48. So Ohrmazd spoke to Zartosht thus: ‘How do they who are good people, O Zartosht! consider a demon as exalted? and how are they that even tell a demon thus: “We should accept you,” because the demons speak thus: “It will happen to you”?‘
49
And Zartosht spoke thus: ‘Only for the reason, O Ohrmazd! that people hasten on to that which is a jungly plain without dwellings, where no one resides from the departure of light until sunrise arrives, when it is two Hasars of night, and again silently (agop) from sunset until their returning together when the two Hasars of night are gone, they hear that no work, no men, and no voices of dogs are there. 50. Then they say as to that, on arriving back, thus: “We have consulted with the demons there; when we request (zaem) monarchy (sastarih) and leadership from them, they give them to us; when we request the possession of flocks and opulence from them, they give them to us.“‘
51
Then Ohrmazd spoke thus: ‘How can they do such a thing for them, O Zartosht! (that is, how does it happen that it is continually given by them for those that speak thus: ” It happened to us”)?‘
52
And Zartosht spoke thus: ‘They speak variously, O Ohrmazd! as to that generosity; there is one who speaks thus: “I have ever after been possessing more flocks, so long as I am in consultation with the demons;” and there is another who speaks thus: “I have ever after been worse and more ill-fated, so long as we are in consultation with those demons;” according as they possess a full subsistence for themselves from the demons (that is, when they diversely subsist fully on whatever they bespeak from the demons).’ 53. Zartosht also spoke thus: ‘So they speak about it, O Ohrmazd! thus: “Observe further, where any one of us returns he is either shrunk together (that is, he holds his head down to his chest), or shrunk away (that is, he looks quite aside), or is only pleasantly cast down and, owing to acquiescence in him, the demons tempt (nes,hund) him away out of mankind.“‘
54
And Ohrmazd spoke thus: ‘According to thy wish, do thou, O Zartosht! fully observe thy existence, upwards from the head, downwards from the sole of the foot, and afar on various sides; and thou shouldst beseech before and behind and in every direction, for we are not as to thee as the demons are as to mankind, we give away everything only in invisibility; but the demons, through close connection, when they rush out, tempt only with pleasantness.
55
Even unto thee, O Zartosht! a fiend will rush, a female, golden-bodied and full-bosomed (so that she wears a bodice), and she rushes to request companionship from thee; a female, golden-bodied and full-bosomed, to request conversation from thee, to request cooperation from thee. 56. But thou shouldst not grant her companionship, nor conversation, nor shalt thou prescribe any conduct for her; afterwards, to revert her downwards, thou shalt utter aloud that triumphant saying the Yatha-ahu-vairyo.‘
57
Zartosht proceeded to the habitable and friendly world, for the purpose of fully observing that beaten track (khapisno) of the embodied existence; then that fiend came forward when he sat in the vicinity of a garment - that garment which when Vohuman was conveying him to the conference, was deposited by him - a female, golden-bodied and full-bosomed, and companionship, conversation, and cooperation were requested by her from him; she also whined (dandido): ‘I am Spandarmad.‘
58
And Zartosht spoke thus: ‘She who is Spandarmad was fully observed by me in the light of a cloudless day, and that Spandarmad appeared to me fine behind and fine before and fine all round (that is, in all positions she was handsome); do thou turn thy back, and I shall know if thou art Spandarmad.‘
59
And the fiend spoke to him thus: ‘O Zartosht of the Spitamas! where we are, those who are females are handsome in front, but frightfully hideous behind; so do not make a demand for my back.‘
60
After she had protested a third time, the fiend turned her back, and she was seen by Zartosht behind in the groin; and when matter was exuded, it was full of serpents, toads, lizards, centipedes, and frogs.
61
And that triumphant saying, the Yatha-ahu-vairyo, was uttered aloud by Zartosht; then that fiend was annihilated, and Keshmak the Karap rushed forth. 62. And he grumbled in leaving, thus: ‘The misery which is here below is such as I have obtained, because, owing to thee, I thought that thy sacred beings were more joyful than any heroes who through defeat go to hell; I proceed more joyfully than the sacred beings, as regards the life in the body, so that I fully deceive the life in thy body, and thou art fully deceived by me as regards thine.‘
63
Zartosht also revealed (gushufto) this secret to mankind, and their knowledge how to test a demon is manifested therein, even by a great wonder of the same nature to mankind: the visible rushing of the demons into the world before Zartosht, and their bodies being afterwards shattered by the loud chanting of revelation by Zartosht from the Avesta announced, which was the acceptance of its truth by the ruler Vishtasp and the people of that time; and if this had not been so, and Vishtasp and those of his time were not accepting the Avesta which was announced by Zartosht in this fashion, through their considering it false, it would not have reached unto us.
64
One marvel is this, with which, too, he who was Zartosht became aware from revelation, about the vileness and perverted religion of Zak of the deadly Karaps of Vishtasp and many other Kays and Karaps who were at the residence of Vishtasp, their combination for the death of Zartosht, the preparation for severe abuse of him to Vishtasp, and influencing Vishtasp for his death by command of Vishtasp, which extends to awful imprisonment and punishment.
65
Afterwards, too, his knowledge about his preservation therefrom, the manifestation of his wondrousness, and the evidence concerning his attainment unto prophesying; also after the continuance of the last questioning of the ten years of conference, his departure alone, by the advice and command of Ohrmazd, to the residence of Vishtasp and the precinct (var) of that terrible conflict.
66
His uttering, on the horse-course (aspanvar) of Vishtasp, a reminder of the power and triumph of Ohrmazd over himself, as he invited Vishtasp to the religion of Ohrmazd; and with great wisdom Vishtasp heard the words of Zartosht, on account of his own complete mindfulness and spiritual knowledge of ritual, and would have asked for an outpouring of prophecy.
67
But thereupon, too - before the words of Zartosht were fully heard by him, and he could have understood the character of Zartosht
- owing to the demonizing of the deadly Zak and the rest of those Kigs and Karaps, spoken out with slanderous knowledge and perverse actions to Vishtasp about Zartosht, there then occurred his consignment of Zartosht to that confinement and punishment as stated in the words of Zartosht thus: ‘I have spoken about their three inquiries, and I am bound by thirty of them, I with thirty-three fetters of murderers, wicked ones, and demon-worshippers. 68. But the hunger of manhood’s inclination violently affected the strength of my legs, but the hunger of manhood’s inclination violently affected the force of my arms, but the hunger of manhood’s inclination violently affected the hearing of my ears, but the hunger of manhood’s inclination violently affected the sight of my eyes, and it would force away my bosom up to my back (so that it would stay behind at my back) through the continuance of that deadly hunger of manhood’s inclination.‘
69
And here, through the mightiness of Zartosht - who proceeded alone to the terrible combat with evil, where there became manifest, in the mode which is written, the descent of his life into so much punishment, due to hunger and thirst, heavy fetters, and other misery unto which the strength of human nature is attaining, but unto which if is not destined - is manifested a great wonder to king Vishtasp and his officials, when his full-glorious person was found by them alive in awfulness, imprisonment, and those other transformations (padgastakih) of long-continued starvation.
70
One marvel is this, that the sacred beings contrived, for the sake of (val vahan-i) his preservation from that awfulness, a body possessing life, and on his account it became lifeless and imperceptible; afterwards, in the great session of Vishtasp and the assembly of the world, Zartosht, through the strength and blessedness of the true word, restored the same body anew, like that which is issuing in the statement of the wonder about the splendid horse of Vishtasp.
71
One marvel is his telling and disclosing the thoughts of king Vishtasp and of those of the realm, and many other concealed matters, through spiritual perception.
72
One marvel is several matters of evil deceit (vad gamas) which Zohak had done in Bapel though witchcraft, and mankind had come to idol-worship through that seduction, and its increase was the destruction of the world; but through the triumphant words of the religion, which Zartosht proclaimed opposing it, that witchcraft is all dissipated and disabled.
73
One marvel is this which is manifested, with wonders owing to Zartosht, in controversy about the religion with the famous learned of the realm, among whom, known for learning in the world, are the investigators (girayagano) of the words of speech; and among those things which are more surprisingly controversial are those later (sibastar) words which are to save their creatures by a later religion. 74. Also to proclaim its truth intelligibly, and to make king Vishtasp and those Previously learned men without doubt as to the truth of the religion, the creator Ohrmazd sends some spirits, Vohuman, Ardwahisht, and the propitious fire, as a reminder to Vishtasp about the true prophesying of Zartosht, and the desire of Ohrmazd for the acceptance of the religion of Mazda-worship by Vishtasp and for its propagation in the world.
75
The wondrousness which is manifested to Vishtasp and those of the realm - both through the traveling (vazidano) of those archangels down from the sky to the earth, and in their traveling to the abode of Vishtasp - was like this which revelation mentions thus: ‘Then he who is the creator Ohrmazd spoke to them, to Vohuman, Ardwahisht, and also the fire of Ohrmazd, the propitious, thus: “Proceed! you who are archangels, unto the abode of Vishtasp, whose resources (ofzar) are cattle and who is far and widely famed, with a view to his reliance upon this religion (that is, till he shall stand up for this religion); and, as regards the answering words of the righteous Zartosht of the Spitamas, to approve the nature (zag san) of those words.” 76. The archangels proceeded unto the abode of Vishtasp, whose resources are cattle and who is far and widely famed; their radiance, in that lofty residence, seemed to him, that Vishtasp, a heaven of complete light, owing to their great power and triumph; this was so that, when he thus looked upon it, the exalted Kay Vishtasp trembled, all his courtiers (pesako) trembled, all his chieftains (pado) were confused, and he of the superior class was like the driver of a chariot-horse.
77
‘And the fire of Ohrmazd spoke, in the words of heroes, thus: “Fear not, for there is no fearing for thee, thou exalted Kay Vishtasp! they have not come for alarming thy abode, as a reminder of the deputed envoys of Arjasp; there have not come, for alarming thy abode, the two Khyons of Arjasp who demand tribute and revenue (sak vabazo); and there has not come, for alarming thy abode, the all-overpowering thief who is an injurer, or the dog who is a highwayman. 78. We are three who have come over (taristo) to thy abode, Vohuman, Ardwahisht, and also the fire of the propitious lord; of these thy knowledge is most wisely most just. 79. If thou helpest vision, so that it becomes wisdom for thee, the worldly existence requires the good religion of the Mazda-worshippers, which proceeds purely through the recitation which Zartosht of the Spitamas teaches. 80. Do thou chant the Ahunwar, do thou praise perfect righteousness, and utter no worship for the demons! because the desire of Ohrmazd, as regards thee, is for thy reliance upon this religion; it is also the desire of the archangels, and the desire, as regards thee, of the other sacred beings who are beneficent (sapir-dahako) and righteous.
81
‘“And as the recompense in this life, if you praise the good and pure religion of the righteous Zartosht of the Spitamas, we will give unto thee a long reign and sovereignty, and the long lifetime of a life of 150 years; we will give unto thee Good Integrity and Rectitude which is long-continued in desire for constantly assisting, good for assistance through constantly assisting, and not passing away and we will give unto thee a son, Peshyotan is his name, he is immortal, and so is undecaying, hungerless, and thirstless, living and predominant in both existences, those of the embodied beings and of the spirits. 82. But, as the recompense in this life, if you do not praise the good and pure religion of the righteous Zartosht of the Spitamas, we will not convey thee up on high, and we will order thine end; the vultures which are mindful of decay will see and eat up those and these of thine, thy blood will reach the ground, and the waters will not reach thy body.“‘
83
One marvel is that connected with the confidence (vavari-hastano) of Vishtasp in the religion, even through that occurrence of the speech of the archangels; and, afterwards, the obedience (patyasai?) of his thoughts in the case of the delays through the bloodshed owing to Arjasp the Khyon and his attendant heroes (pas-gurdano) throughout the same Khyons, because of the acceptance of the religion.
84
Also, for the sake of daily and visibly showing to Vishtasp the certified victory over Arjasp and the Khyons, and his own superior position, unceasing rule, splendor, and glory, the creator Ohrmazd sends, at the same time, the angel Neryosang to the abode of Vishtasp, as a reminder for the archangel Ardwahisht to give to Vishtasp to drink of that fountain of life, for looking into the existence of the spirits, the enlightening food by means of which great glory and beauty are seen by Vishtasp.
85
Just as this passage of revelation mentions thus: ‘And he who is the creator Ohrmazd spoke to the angel Neryosang thus: “Proceed and travel, O Neryosang the assembler! unto the abode of Vishtasp, whose resources are cattle and who is far and widely famed, and thou shalt say this to Ardwahisht, thus: ‘O Ardwahisht! do thou authoritatively take this fine saucer (tasto), which is fully finer than the other saucers that are made (that is, the cup (gam) is as fine as is possible to make for royalty), and carry up to Vishtasp the Hom and Vars (mui) which are for us; and do thou give it unto the ruler Vishtasp to drink up, by whose word it is accepted.‘” 86. Ardwahisht authoritatively taking the fine saucer from him, also, thereupon, gave it unto the exalted ruler Kay Vishtasp to drink from; and the ruler of the country (dih), the exalted Kay Vishtasp, lay down when divested of his robes, and he spoke to Hutos thus: “You, O Hutos! are she whom the prompt ability (tezo hunar) of Zartosht of the Spitamas should reach; and through the diligence of the prompt ability of Zartosht of the Spitamas, you would expound the religion of Ohrmazd and Zartosht.“‘
87
One marvel is this which is declared, that when Vishtasp, accepting the religion, praises righteousness, the demons in hell are disabled, and the demon Aeshm rushes to the country of the Khyons and to Arjasp, the deadly one of the Khyons, because he was the mightiest of the tyrants at that time; and the most hideous of all, of so many of them in the country of the Khyons, are poured out by him for war.
88
And here, too, is manifested a great wonder also to the host (ram) of Iran who have been coming there, unto the residence of Arjasp the Khyon, like this which revelation mentions thus: ‘Then, just at the time his legion is separately displayed, Aeshm the unredeemable (tanapuhrak) adheres (gerevedo) to him, as being himself without escort (aguroh), and quite opposes (bara sperezedo) him because: ” You, who are a Khyon, have become unlucky through want of success after you engage in conflict.“’ 89. Henceforth, it is not that the victory of Iran has come over foreigners and Khyons - through companionship at the abode of that man who is mightier by the birth of Zartosht of the Spitamas - when that hideous sovereignty of Arjasp, the deadly Khyon, is swallowed up by him (Vishtasp), for the confusion of the deadly species (that is, they are further smitten by him, one through the other; and are swallowed together by him, mutually struggling and through mutually devouring). 90. And apart from him, that bitter and well-hardened Khyon that is quite disabled by him the good Vishtasp, that deadly fiend is disturbed about him of eloquent abilities (Zartosht); and so he grumbled at the hideous sovereignty thus: ‘Prompt ability comes into existence and the Khyon came; thereupon prompt ability comes into existence and the Iranian has come.’ … … …