The Spirit of Zoroastrianism

«Zoroastrianism, one of the oldest world religions, originated in the second millennium BCE among Iranian tribes in Central Asia.» — Skjærvø abre la introducción fechando el origen en el segundo milenio antes de la era entre tribus iranias de Asia Central, y lo cuenta entre las religiones más antiguas del mundo

«Later, after they moved south onto the Iranian Plateau, this religion became that of three great Iranian empires, the Achaemenids (550–330 BCE), the Arsacids/Parthians (247 BCE– 224 CE), and the Sasanians (224–650).» — Skjærvø traza el paso de la religión de tribus a religión de Estado en tres imperios sucesivos, con sus fechas

«No longer a state religion after the Arab conquest of Iran, it lost importance, but is still practiced in Iran and in western India (the Parsis), as well as in the diaspora.» — Skjærvø consigna la pérdida del rango oficial tras la conquista árabe y a la vez la continuidad de la práctica en Irán, en la India occidental entre los parsis y en la diáspora

«The indigenous history of the Avesta is described in the ninth-century Pahlavi texts, among them the D nkard [1–2; 30:47–48, 40.19], according to which the Avesta was divided into twenty-one nasks (literally “bundles” ?), corresponding to the twenty-one words of the Ahuna Wairiya [110:13].» — Skjærvø consigna la historia que la propia tradición da de su escritura: los textos pahlavíes del siglo IX, el Dēnkard entre ellos, dividen el Avesta en veintiún *nasks* y los hacen corresponder uno a uno con las veintiuna palabras de la oración Ahuna Wairiya; el hueco tras *D* es la vocal larga perdida por la capa de texto

«By the first centuries of Arab domination, a large corpus of oral traditions had been accumulated, which was referred to in the Pahlavi literature as the Tradition (d n). Even after writing became common, the oral tradition was considered superior [cf. 136:12–13], and the authors more often refer to what is “said in the Tradition” than to what is “written”.» — Skjærvø señala que la literatura pahlavi llama Tradición (dēn) al corpus oral acumulado, y que la oralidad siguió teniéndose por superior a la escritura aun después de que escribir se hiciera común: los autores remiten más a lo *dicho en la Tradición* que a lo escrito

«The first and last strophes of the G th collection, the Ahuna Wairiya (Pahlavi Ahunwar) and the Airyam Ishiy (Yasna 54.1), as well as two short texts based on the first strophe of Yasna 43, the Ashem Woh , “Order (is) Best,” and the last of Yasna 51, the Yenghy h t m, “of him among those who are,” were considered especially sacred and powerful and were recited throughout the Avesta and at all kinds of official and private rituals [110:13–15].» — Skjærvø nombra las cuatro fórmulas que la tradición tuvo por especialmente sagradas y poderosas —Ahuna Wairiya, Airyaman Ishya, Ashem Wohū y Yenghē Hātām— y dice que se recitaban por todo el Avesta y en toda clase de rituales, oficiales y privados; los huecos son las vocales largas perdidas

«The Videvdad (or Vendidad) in twenty-one chapters, Avestan v - da w -d ta, “the law (d ta) for how to keep the evil gods (da wa) away (v ),” deals mainly with pollution and purification [chap. 8].» — Skjærvø da la etimología con que el propio título se explica, la ley para mantener lejos a los dioses malos, y acota la materia del libro a la contaminación y la purificación

«The yashts are short and long hymns to individual deities. Some were recited at certain seasonal festivals: the yashts to Mithra at the Mihrag n festival at harvest time; that to Tishtriya at the T rag n around mid-summer; and that to the frawashis, “pre-souls,” at the Fraward g n at New Year about April 1 [17:49–52; 136:26, 26a].» — Skjærvø ata tres himnos a tres fiestas del calendario: Mithra a la cosecha, Tishtriya a mitad del verano y las frawashis al Año Nuevo de comienzos de abril

«The Khorde Avesta, “little Avesta,” of which most Zoroastrians possess a copy, contains miscellaneous short texts in Avestan, Pahlavi, and Persian, such as confession texts (pat t) and prayers recited when tying the kusti and before eating and urinating.» — Skjærvø describe el libro de uso doméstico que la mayoría de los zoroastrianos posee: textos de confesión y oraciones para atar el *kusti*, para comer y para orinar, es decir, el Avesta de la vida diaria

«In the Avesta we see a universe divided between the worlds of gods and living beings and caught up in a battle between good and evil. The other world, that “of thought,” can only be apprehended by thought, while this world, that “of living beings” (Young Avestan ga thiya, Pahlavi g t y) or the world “with bones”, is conceived and born as a living being.» — Skjærvø expone el dualismo avéstico como dos mundos y no como dos dioses: el del pensamiento, que solo por el pensamiento se aprehende, y el de los seres vivos o mundo *con huesos*, que se concibe y nace como un ser vivo

«The return to the state of light and life is effected when, strengthened by the sacrifices offered by humans, Ahura Mazd regains command of the universe, the good deities overcome the evil ones, and the universe is healed and reborn [107; 110:1–2].» — Skjærvø enuncia la pieza que hace del ritual una operación cósmica: el retorno a la luz y a la vida no lo obra Ahura Mazdā solo, sino fortalecido por los sacrificios que ofrecen los hombres

«The origins of good and evil are two Spirits (Avestan manyu “mental impulse, inspiration”), depicted as “twin ‘sleeps’ (= sleeping things),” presumably twin fetuses embodying contrasting and irreconcilable potentials for good and evil.» — Skjærvø traduce *manyu* como impulso mental o inspiración y describe a los dos Espíritus con la imagen que dan los propios textos, dos *sueños* gemelos, que él lee como dos fetos gemelos con potenciales irreconciliables

«When these two Spirits “come together” (in battle), the next existence will be determined [6].» — Skjærvø señala que el choque de los dos Espíritus no es un episodio del pasado sino lo que decide la existencia siguiente

«At that point, all beings, including the gods, must declare for good or evil by choosing either Order or chaos [6:5], as must every Mazdayasnian by uttering the Frawar n [109],» — Skjærvø hace de la elección entre Orden y caos una obligación que alcanza también a los dioses, y señala que el mazdayasniano la cumple pronunciando la profesión de fe, el Frawarānē

«The good Spirit is “Life-giving” (Avestan spenta manyu, Pahlavi spen g m n y), a characteristic of all good entities in the world of thought. The underlying idea is “swelling,” that is, with the juices of fertility and fecundity, which the Sasanian scholars understood as “making increase” (the translation as “holy” obscures the meaning).» — Skjærvø deriva *spenta* de la idea de hinchazón con los jugos de la fertilidad, recoge la lectura sasánida de *hacer crecer* y objeta la traducción corriente por santo, que a su juicio oscurece el sentido

«Thus, in the Old Avesta, the purpose of the battle is to revitalize the world by making it frasha “Juicy” [p. 30].» — Skjærvø fija el fin de la batalla cósmica en el Avesta Antiguo: volver el mundo *frasha*, que él traduce por jugoso y no por perfecto; la remisión interna del corchete es a la paginación impresa, que no coincide con la plana

«The other spirit is angra, which may originally have meant “dark, black.” The Sasanian scholars understood his name as the Foul Spirit, referring to the stench coming from evil beings (cf. Old Persian gasta “foulness” [120:5; 124:2; 129:8]), but also interpreted angra as “killing” [71:101].» — Skjærvø consigna dos lecturas sasánidas del nombre del otro Espíritu, la del hedor que sale de los seres malos y la de matar, y las deja coexistir sin arbitrar entre ellas

«Ahura Mazd 's first world was an ordered world, where everything was in its proper place. The principle of the cosmic order was Avestan asha (or erta, Old Indic rta), here rendered as “Order,” the literal meaning being probably “something (harmoniously) fitted together.”» — Skjærvø traduce *asha* por Orden y propone como sentido literal algo armoniosamente ensamblado, no una verdad ni una justicia

«The texts also suggest that the cosmic order was thought of as a perfectly woven “fabric” (d man). This fabric contained all the original divine “models” (ratu, Old Indic rtu) for the cyclical recreations of the two worlds [p. 35].» — Skjærvø recoge la imagen del orden como tejido, *dāman*, que contiene los modelos divinos originales, los *ratu*, para las recreaciones cíclicas de los dos mundos

«The opposing principle is the cosmic deception or Lie (drug, druj, Old Persian drauga), which deceives men and gods as to the true nature of the universe, making them think the wicked are good, and so on: Yasna 43.15, “For they claim that all the Dark (angra) ones are sustainers of Order.”» — Skjærvø define el principio contrario como engaño cósmico y no como mentira moral, y lo ilustra con Yasna 43.15, donde los engañados llaman sustentadores del Orden a los oscuros

«At the end of time, asha will “have bones,” and the cosmos will be permanently ruled by asha [p. 29].» — Skjærvø cifra el fin del tiempo en que el Orden tenga huesos, es decir, se haga corpóreo, y en que el cosmos quede regido por él de modo permanente

«Things come into existence by birth; by being fashioned, as by a carpenter or another artisan; or, simply, by being made. Once produced, things are set in place (d -), which is the most generic Avestan term to denote creation (there is no creation “from nothing”).» — Skjærvø niega que haya en el Avesta creación desde la nada y enumera los tres modos que reconocen los textos: nacer, ser labrado por un artesano y ser hecho; el término genérico es poner en su sitio

«it may be useful to think of the Old Iranian creations as artistic creations and Ahura Mazd as the master artisan, who creates by his artistry [4:1; 5:3], while Angra Manyu's creations are inexpert and shapeless.» — Skjærvø propone leer las creaciones iranias antiguas como creaciones artísticas y a Ahura Mazdā como maestro artesano, frente a un Angra Manyu cuyas obras salen inexpertas e informes

«The duration of the created universe is 12,000 years = 3000: creation of the world of thought; 3000: creation of the world of the living in the world of thought (like a fetus), without the Opposition, and its birth; 3000: the Mixture, the world of the living after the Assault, with the Opposition, as a battle field between good and evil; and 3000: return to the origins, without evil [2.4.6–7].» — Skjærvø da el esquema pahlavi de los doce mil años en cuatro tramos de tres mil: creación del mundo del pensamiento, gestación y nacimiento del mundo de los vivos, la Mezcla que es el campo de batalla, y el regreso al origen sin mal

«The Young Avestan term for “deity, god” is yazata, literally “worthy of sacrifices” (only male deities), which is an epithet of Ahura Mazd in the Old Avesta (Yasna 41.3).» — Skjærvø señala que el término del Avesta Joven para dios, *yazata*, significa digno de sacrificios y solo se aplica a deidades masculinas, y que en el Avesta Antiguo era un epíteto de Ahura Mazdā

«A few of them still have their old Indo-Iranian names, but most of the Zoroastrian gods and demons are deified abstract notions, especially emotions. The origin of this nomenclature is no doubt to be found in the macro-/micro-cosmic (ritual) correspondences the ancient (Indo-)Iranians saw in the world.» — Skjærvø deriva la nomenclatura divina zoroástrica de las correspondencias rituales entre macrocosmos y microcosmos que vieron los antiguos iranios: la mayoría de los dioses y demonios son nociones abstractas divinizadas, y sobre todo emociones

«The supreme deity was Ahura Mazd , literally, “the All-knowing (ruling) Lord,” where maz-d h is an adjective meaning approximately “he who places (everything) in his mind” (not “wisdom,” as commonly rendered).» — Skjærvø traduce el nombre del dios supremo por el Señor omnisciente y objeta que *mazdā* se vierta por sabiduría: el adjetivo dice el que pone todo en su mente

«Ahura Mazd also sees to it that his fellow deities, who are all needed for victory over the forces of darkness and the good functioning of the cosmos, receive their share of sacrifices and praise; by sacrificing to them himself, he provides Zarathustra with the model for humans to do likewise [14:1; 15:17–19].» — Skjærvø señala que el propio dios supremo sacrifica a las demás deidades, porque todas hacen falta para la victoria, y que al hacerlo da a Zaratustra el modelo que los humanos repiten: el sacrificio no va solo de abajo arriba

«The six were probably brought into existence by Ahura Mazd 's primordial sacrifice: Good Thought (~ the sunlit sky) was the ordering principle which brought forth Best Order (~ the sun and the sunlit spaces); the Well-deserved reward for this creation was the royal Command; his daughter, Life-giving rmaiti-Humility (~ the earth), was also his consort, who, together with her father and spouse (as god of heaven), brought forth Wholeness and Undyingness (~ water/rain and plants).» — Skjærvø deriva los seis Inmortales Vivificantes de un sacrificio primordial y los encadena por generación: Buen Pensamiento como principio ordenador, Mejor Orden como su fruto, el Mando como recompensa, y de Ārmaiti-Humildad —hija y a la vez esposa— la Integridad y la No-muerte

«The six also represent man, fire, metals, the earth, water/rain, and plants, respectively, who are also their helpers [26:14–22], and their names are sometimes used alone to refer to these elements [cf. 12:125; 57:37].» — Skjærvø consigna la correspondencia de los seis Inmortales con seis creaciones —hombre, fuego, metales, tierra, agua y plantas—, que son a la vez sus auxiliares, y señala que sus nombres se usan solos para nombrar esos elementos

«Sraosha was also the first sacrificer and the first to recite the G th s in the world of thought (Yasna 57.8), and, according to the later tradition, he presided over the punishment for sins in the hereafter.» — Skjærvø consigna a Sraosha como primer sacrificador y primer recitador de las Gāthās en el mundo del pensamiento, y añade que la tradición posterior le da la presidencia del castigo de los pecados en el más allá

«He dwelt in a house fashioned by Ahura Mazd and the Life-giving Immortals on the top of Mount Har , the mountain in the middle of the earth (around which heaven turns), which is unsullied by evil (Yasht 10.50–51). At dawn, he would go forth from there in front of the sun to clear its path [12:13]. He was identified with the morning star, Aphrodite (Venus), according to Herodotus (1.131).» — Skjærvø sitúa la morada de Mithra en la cima del monte Harā, la montaña del centro de la tierra en torno a la cual gira el cielo, y recoge la identificación con el lucero del alba que da Heródoto

«Tishtriya (Pahlavi Tishtar) was the Iranian name of the star Sirius (the Dog Star), who fought drought personified as the demon Apaosha, and the Witch of Bad Seasons, as well as the “witches” who fall from heaven (shooting stars).» — Skjærvø identifica a Tishtriya con Sirio y nombra a sus adversarios: la sequía personificada en el demonio Apaosha, la Bruja de las Malas Estaciones y las brujas que caen del cielo, que son las estrellas fugaces

«In the Pahlavi texts it is defined as “fulfilling one's own work,” that is, one's specific duties according to one's social position [31:8; 57:5].» — Skjærvø da la definición pahlavi de la Fortuna, *khwarnah*, que no es suerte sino cumplir la obra propia, es decir, los deberes que corresponden a la posición social de cada quien

«Amahrspands) according to the Pahlavi texts—enters into the fetus of every individual at birth, where it helps weave the bodily tissues inside which the innards are contained [17:11; 57:14, 46].» — Skjærvø describe la función de la *frawashi*, el alma preexistente, que entra en el feto al nacer y teje los tejidos del cuerpo; el troceo parte la frase en el límite de chunk y la mitad anterior, que la define y la hace fabricada por Ahura Mazdā, queda al otro lado del corte

«At death, they return to heaven, where, similarly, they assist Ahura Mazd and the Life-giving Spirit in giving birth to the living cosmos [17:1–4], and they return to earth at New Year to be generously treated and reinvigorated for their participation in the rebirth of the cosmos [17:49–52].» — Skjærvø cierra el ciclo de las *frawashis*: al morir vuelven al cielo y allí asisten al nacimiento del cosmos vivo, y regresan a la tierra en Año Nuevo para ser agasajadas y revigorizadas de cara al renacimiento del mundo

«The Da n m zdayasni, the Mazdayasnian Da n or Tradition, literally, the Vision(-soul) of those who sacrifice to Ahura Mazd , is the cosmic Girdle (kusti), who is also among the battling gods» — el pasaje donde el volumen nombra desde dentro lo que traduce: la Daēnā mazdayasni, que Skjærvø traduce por Tradición y glosa literalmente como la Visión-alma de quienes sacrifican a Ahura Mazdā, y que es además el Cinturón cósmico, el *kusti*, y una de las deidades que combaten

«fortress Awareness-of-the-Righteous, made from the Fortune of the Tradition and guarded by frawashis, surrounds the sky to contain the forces of evil» — Skjærvø consigna la fortaleza hecha con la Fortuna de la Tradición y guardada por las *frawashis*, que rodea el cielo para contener las fuerzas del mal

«The Life-giving Word (manthra spenta, Pahlavi M nsr-spand, Mahr-spand) was probably Ahura Mazd 's (poetic) thought expressed in words. It is identical with his (breath-)soul [17:80] and is also (the courser of ?) the chariot of the sun [90].» — Skjærvø identifica la Palabra Vivificante con el pensamiento poético de Ahura Mazdā puesto en palabras y con su propia alma-aliento, y le añade la figura del carro del sol; el signo de interrogación entre paréntesis es suyo

«Avestan da wa (Old Persian daiva), unlike Old Indic deva (Latin deus), no longer referred to good gods. According to the G th s, the da was lost their divine status when they were deceived and made the wrong choice [6:6].» — Skjærvø consigna la inversión que separa al Irán de la India: el *daēwa* avéstico deja de nombrar dioses buenos, y las Gāthās explican la caída por un engaño y una elección errada de los propios dioses

«According to the Young Avesta, the old gods interacted with men until Zarathustra forced them underground [47:14–15].» — Skjærvø consigna el corte que el Avesta Joven atribuye a Zaratustra: hasta él los viejos dioses trataban con los hombres, y él los mandó bajo tierra

«In Pahlavi, he is called the Foul Spirit (Gann g M n y) and is said to have produced, in particular, Ak man (from Avestan “evil thought”), Indar, S wul, N nghaith or Tar mad (“scorn”), Tawrij, and Zairij to oppose the six Amahrspands [20; 56:43; 95:4–6].» — los textos pahlavíes, en la exposición de Skjærvø, dan al Espíritu Maligno una contracreación punto por punto: seis demonios producidos para oponerse a los seis Inmortales Vivificantes, empezando por Akōman, el mal pensamiento

«Other demons include Wrath (A shma, Pahlavi Heshm), embodiment of the night sky; the evil W yu, through whom the souls of the wicked must travel to hell; the Bone-untier (Avestan ast -wid tu, Pahlavi Astwih d), who separates body and soul» — la lista de demonios que da Skjærvø nombra a la Ira como encarnación del cielo nocturno, al Wāyu malo como el paso por donde viajan las almas de los malvados, y al Desatador de Huesos como el que separa cuerpo y alma

«The Avesta contains no explicit description of the making of humans. In the Avesta, the first two living beings, the first Man, living but mortal (Avestan Gaya Mart n, Pahlavi Gay mard), and the Bull set in place alone (Avestan gao [a w -d ta], Pahlavi g w [ k-d d]) are mentioned in lists of frawashis (Yasna 23.2, 26.5, Yasht 13.86–87) and in a list of entities to whom homage is paid and sacrifices are offered (Yasna 68.22, Vispered 21.2), in all of which they precede Zarathustra.» — Skjærvø declara un silencio del Avesta —no describe la hechura del hombre— y consigna que sus dos primeros vivientes, el primer Hombre y el Toro puesto solo, aparecen en las listas siempre antes de Zaratustra

«The history of mankind in the golden age ruled by Yima is told in the Videvdad [18]. Living beings being immortal, to avoid overpopulation Ahura Mazd sends floods that decimate them, but tells Yima to build a kind of bunker (wara), in which specimens of living beings are preserved.» — el Videvdad, en la exposición de Skjærvø, invierte el motivo del diluvio: no castiga, sino que remedia la sobrepoblación que la inmortalidad produjo, y el arca es un búnker donde se guardan ejemplares de los vivientes

«The mythical setting of these stories is the Aryan Expanse (Avestan airyanam va j , Pahlavi r nw z) of the Good Lawful River (Pahlavi the good D it ), the first of the lands Ahura Mazd made (Videvdad 1.2) and where Ahura Mazd [!], the ancient heroes, and Zarathustra all fought the powers of evil» — Skjærvø sitúa el escenario mítico en el Airyanam Vaējah, la primera de las tierras que hizo Ahura Mazdā, donde el dios mismo, los héroes antiguos y Zaratustra combatieron a las potencias del mal; el signo de admiración entre corchetes es de Skjærvø

«Several of the longer yashts (5, 9, 15, 17, 19) contain lists of characters who sacrificed to the great gods in some specific location, on a mountain or by a river, asking the god to grant him or her a wish.» — Skjærvø describe la forma fija de los yashts largos: listas de sacrificantes que ofrecen en un lugar preciso, un monte o un río, y piden al dios un deseo; los pocos a quienes se les niega son los villanos de la épica posterior

«Taxma Urupi (Pahlavi Tahm raf) did much the same as Haoshyangha, but, in addition, “rode the Evil Spirit changed into the form of a horse for three hundred years around both borders of the earth” (Yashts 15.12, 19.29).» — el Avesta hace montura al Espíritu Maligno: Taxma Urupi lo cabalga trescientos años convertido en caballo, según los dos yashts que Skjærvø cita

«This caused Jamsh d's hand to become leprous, and it was not healed until a cow urinated on it, which revealed the healing properties of cow's urine» — la tradición persa zoroástrica, en la versión de Skjærvø, deriva de un episodio mítico el uso ritual de la orina de vaca, el *gōmēz*: la mano leprosa de Jamshīd sanó cuando una vaca orinó sobre ella

«The Avestan Yima, however, became the first king of the earth, king of the golden age, chosen by Ahura Mazd himself [18:4–6]. He sacrificed to the gods to be granted the ability to make living beings immortal and the climate temperate [47:4–5].» — Skjærvø separa al Yima avéstico del Yama índico: aquí no es rey de los muertos sino primer rey de la tierra y de la edad de oro, elegido por Ahura Mazdā, que sacrifica para obtener la inmortalidad de los vivientes y un clima templado

«Even this late, his serpentine nature was remembered: two snakes grew from his shoulders, which needed to be satiated daily with fifteen male and fifteen female youths, reminiscent of the story of the Minotaur.» — Skjærvø sigue el rastro serpentino de Azhi Dahāka hasta la épica persa, con las dos serpientes que le crecen de los hombros y el tributo diario de treinta jóvenes, y emparenta el motivo con el del Minotauro

«According to the Pahlavi texts, he lies asleep till the end of time, when he is awakened to slay Azhdah g, who breaks loose from his bonds.» — los textos pahlavíes guardan a Kersāspa dormido hasta el fin del tiempo, cuando se le despierta para matar al dragón que rompe sus cadenas

«Kawi Haosrawah (Pahlavi Kay Husr y, Persian Kay Khosrow) is the last of the old kawis [37; 40:14; 41:39]. According to the Pahlavi tradition, he does not die, but lies asleep until the end of time, when he is awakened to fulfill his destiny [41:40; 69:31–33].» — la tradición pahlavi repite con el último de los kawis el motivo del héroe que no muere sino que duerme hasta el fin del tiempo, el mismo que da a Kersāspa

«In the G th s, Zarathustra (“he who has angry or old camels”?) is presented as the first sacrificer in the world of the living and the other named characters as being in Ahura Mazd 's house» — Skjærvø presenta a Zaratustra en las Gāthās como el primer sacrificador del mundo de los vivos, con los demás nombrados ya en la casa de Ahura Mazdā; el signo de interrogación dentro de las comillas marca que la etimología del nombre no está firme

«In the fifth G th , the poet states the obvious: Zarathustra's sacrifice was, as told and praised, the best (Yasna 53.1). To succeed, the sacrificer must therefore follow his example, become a “son of Zarathustra,”» — la quinta Gāthā, en la lectura de Skjærvø, convierte el sacrificio de Zaratustra en modelo obligado: quien quiera lograr el suyo ha de imitarlo y hacerse hijo de Zaratustra

«There are also references to Zarathustra's sons, among them the three Revitalizers who will be born from their father's semen, preserved at the bottom of Lake Kansaoya» — los textos guardan el semen de Zaratustra en el fondo del lago Kansaoya, de donde nacerán los tres Revitalizadores

«The assembling of the components of Zarathustra is described as a yasna ritual [57:46–47; cf. 105:1; p. 35].» — los textos pahlavíes describen el ensamblaje de los componentes de Zaratustra como un ritual yasna: la formación del profeta se cuenta con la gramática del sacrificio

«Zarathustra's revelation initiates the last three millennia and the count-down to the end of the world. His three sons, the Revitalizers (Avestan saoshyant, Pahlavi S sh ns), born from the semen preserved in Lake Kansaoya (Pahlavi Kiy ns ), will appear at intervals of a thousand years each to bring the world closer to the end:» — Skjærvø consigna el reloj escatológico que la tradición pone en marcha con la revelación: tres milenios finales y tres hijos que aparecen a intervalos de mil años, cada uno acercando el mundo a su fin

«Finally, Astwad-erta, the Saoshyant par excellence, will raise the dead [61:6; 70:3, 6–7, 16, 23; 92:15], and they will gather in the Assembly of Isad-w stra, “seeker of pasture” (Pahlavi Isadw star [61:2; 65:56]), another son of Zarathustra [70:10–15]. The heavenly dragon (G chihr) will fall down and set the earth on fire [70:17].» — el final que consigna Skjærvø tiene tres actos: el Saoshyant por excelencia levanta a los muertos, estos se reúnen en la Asamblea de Isad-wāstra, y el dragón celeste cae e incendia la tierra

«Finally, after passing through a river of molten metal, mankind will all be purified of their sins and go to paradise [70:18–19; p. 33].» — el río de metal fundido no condena en esta escatología: purifica de sus pecados a toda la humanidad, que después va al paraíso

«Ahura Mazd will then perform the last sacrifice assisted by Sr sh and so produce the Final Body, that is, the final, permanent existence, and the world will be permanently frasha “Juicy,” that is, filled with the juices of fertility and fecundity» — el acto último es un sacrificio, no un juicio: Ahura Mazdā lo celebra con Srōsh y produce el Cuerpo Final, y el mundo queda *frasha* de modo permanente, es decir, lleno de los jugos de la fertilidad

«Man consists of a tangible body and various intangible mental parts. Darius is particularly careful to point out that Ahuramazd bestowed upon him both good mental and bodily qualities, and the punishments he inflicts consist in taking away the basic bodily functions [76].» — Skjærvø reparte al hombre en un cuerpo tangible y partes mentales intangibles, y señala que Darío insiste en haber recibido de Ahuramazdā las dos clases de cualidades y castiga quitando las funciones corporales básicas

«Death occurs when consciousness and bones are wrenched apart and the consciousness leaves the body [92:23].» — la definición de la muerte que Skjærvø recoge de los textos no separa alma y cuerpo sino consciencia y huesos

«In the Old Avesta, they are mentioned as part of the gift exchange between god and man: they were given to man by god and, in their sacrifices, men return the gifts god gave them, but which belong to him.» — Skjærvø encuadra los constituyentes del hombre en un intercambio de dones con el dios: lo que el hombre devuelve en el sacrificio es lo que el dios le dio y sigue siendo suyo

«Avestan man has three “souls”: the frawashi, “pre(existing)-soul” the urwan (Pahlavi ruw n), “(breath-)soul” and the da n (Pahlavi d n), “vision(-soul)” [7:11; 72–73; 78–79].» — Skjærvø distingue tres almas en el hombre avéstico —la preexistente, la del aliento y la de la visión— y añade que el pahlavi suma una cuarta, el *gyān*, sin la cual no hay vida

«The pre-soul is made in the world of thought and pre-exists the person, being sent down to the world of the living when a person is conceived to assist in the making of the fetus and at the birth [17:11]. It returns to the other world when the person dies.» — el alma preexistente se hace en el mundo del pensamiento y baja al de los vivos en la concepción para ayudar a formar el feto y en el parto, y vuelve al otro mundo con la muerte

«The da n is what allows man to “see” in the world of thought, but she also appears to the (breath-)soul in the form of a woman representing the totality of a person's thoughts, words, and deeds in life, which determines how she looks and for which the soul is judged in the beyond [82; 87:15–16, 19–20].» — la *daēnā* es a la vez la facultad de ver en el mundo del pensamiento y la mujer que sale al encuentro del alma: su aspecto lo determina la suma de pensamientos, palabras y obras de la persona, y por ella se la juzga

«It has two components, the wisdom one is born with ( sna khratu, Pahlavi sn-khrad) and the wisdom one acquires through experience, what one has “heard through the ear” (gaosh -sruta khratu, Pahlavi g sh sr d-khrad) [13:2; 19:5; 80:56; 97:41; 99:2; 135:9].» — la sabiduría se parte en dos en los textos: la innata, con la que se nace, y la adquirida por la experiencia, la *oída por el oído*

«At death, the body dies, but the pre-soul returns to heaven, while the (breath-)soul hovers at the bed of the dead for three nights. Then, at dawn, it starts its journey into the other world, accompanied by its da n (d n) in the form of a woman» — el itinerario del alma que consigna Skjærvø fija tres noches junto al lecho del muerto y la partida al alba acompañada por su *daēnā* en forma de mujer

«She takes the soul to the Ford of the Accountant (Pahlavi “Chinwad bridge” or “passage of lamentations”) [45:10; 82:30; 85–87], where its thoughts, etc., are weighed by Rashn on a perfectly just balance [85:27; 86:119–120].» — el paso al otro mundo es una contabilidad: Rashn pesa en una balanza perfectamente justa los pensamientos del alma en el Vado del Contador, el puente Chinwad

«According to the weight of its good and bad thoughts, etc., the soul will then either cross that bridge, now as wide as long, and go on to the Best Existence [19:5; 60a:1; 108:19] and become “one with Order,” or fall down from it into hell when it becomes as narrow as a razor's edge.» — el mismo puente se ensancha o se afila según el peso: ancho como largo para quien pasa a la Mejor Existencia y se hace uno con el Orden, y filo de navaja para quien cae al infierno

«Certain persons were able to visit the other world by means of a “twin,” who would travel there to verify the truth of the Tradition [2:22; 136:19c]. Examples include Kerd r [85].» — la tradición admite la verificación de sí misma por vía visionaria: ciertas personas visitaban el otro mundo mediante un *gemelo* que iba a comprobar la verdad de la Tradición, y Skjærvø da a Kerdīr como ejemplo

«Zoroastrian ethics are simple: what contributes to the future victory of good over evil is to be recommended and rewarded, above all straightness or honesty, truthfulness, generosity, and moderation; what does not is to be avoided and punished, notably crookedness, deviousness, deceit, and miserliness or greed.» — Skjærvø resume la ética zoroástrica por su criterio único: se recomienda y premia lo que contribuye a la victoria futura del bien, y se evita y castiga lo que no

«Marrying one's closest relatives (parents, siblings, children) was said to be one of the foremost good deeds (Pahlavi khw d dah), the model for which was provided by three divine and mythical unions: Ohrmazd and his daughter Spand rmad (the earth), Gay mard and his mother Spand rmad» — el *khwēdōdah*, el matrimonio con los parientes más próximos, se cuenta entre las mejores obras, y su modelo son tres uniones divinas y míticas: Ohrmazd con su hija la tierra, Gayōmard con su madre, y la primera pareja humana

«At the age of fifteen, a Zoroastrian assumed responsibility for his or her own behavior, when the sacred shirt was donned and the sacred belt fastened for the first time [14:13; 99–101]. By their symbolism, these two make explicit the nature of man as a microcosmic analogue to the macrocosmos [100; 101:9–23].» — la investidura a los quince años con la camisa y el cinturón sagrados hace explícita, por su simbolismo, la condición del hombre como análogo microcósmico del macrocosmos: la camisa es el cielo y el Buen Pensamiento, y el cinturón el Cinturón cósmico

«The Yasna, literally, “sacrifice,” was the text acompanying the morning ritual (yasna), performed to recreate the world of light after a period of darkness. It is formed as a gift-exchange between guest-friends, in which the sacrificer offers up to Ahura Mazd all that is needed for him to re-produce the new, fertile world, including bones and life breath, in return for which Ahura Mazd recreates the world and remunerates his sacrificer.» — Skjærvø define el yasna como recreación ritual del mundo de la luz tras la noche, con forma de intercambio de dones entre huéspedes: el sacrificante entrega lo que el dios necesita para reproducir el mundo fértil y el dios lo rehace y lo remunera; el troceo imprime *acompanying* sin la doble c

«In the Old Avesta, it is clearly suggested that the ordering of the universe was achieved by a divine sacrifice, but only the Pahlavi texts mention the primordial sacrifice explicitly.» — Skjærvø distingue lo sugerido de lo dicho: el Avesta Antiguo sugiere que el ordenamiento del universo se logró por un sacrificio divino, y solo los textos pahlavíes nombran el sacrificio primordial

«The regeneration of the sun-lit sky is achieved by the bulls that pull the chariot of the sun across the sky, which are identified with the poet-sacrificer's “guiding wisdom” (khratu), while his rivals only achieve the opposite effect by their pathetic efforts» — la correspondencia que sostiene el rito: los toros que arrastran el carro del sol se identifican con la sabiduría rectora del poeta-sacrificante, de modo que el acierto del canto es el movimiento del cielo

«In Yasna 8, the priest states the purpose of the yasna, which is to place Ahura Mazd back in command of the world, and prays for comfort for the good, but discomfort for the wicked [107].» — el Yasna 8 declara el fin del rito, que es devolver a Ahura Mazdā el mando del mundo, y pide alivio para los buenos y lo contrario para los malvados

«These texts were especially effective for fighting darkness and pollution; the Ahuna Wairiya, in particular, could send even the Evil Spirit back to hell [24:28–31; 47:13–15; 49:19–20; 56].» — los textos sagrados operan: el Ahuna Wairiya en particular podía devolver al Espíritu Maligno al infierno

«Important ingredients are the fire, which conveys the sacrifice to the gods; the haoma (Pahlavi h m); the barsom (Avestan barsman), twigs of certain plants [15:9; 114:16; 136:17]; and water for cleaning and for libations (Avestan zaothra, Pahlavi z hr) [15:9; 91–95; 23:12]. Animal sacrifice was also practiced» — Skjærvø enumera los ingredientes del yasna y da al fuego la función de transporte: es el que lleva el sacrificio a los dioses; el sacrificio animal se consigna como practicado, sin matizarlo

«contains rules for how to avoid and remove from Ahura Mazd 's creation pollution caused by dead matter and bodily refuse and is framed by mythical narratives.» — el Videvdad es a la vez código y relato en la descripción de Skjærvø: reglas para evitar y quitar de la creación la contaminación de la materia muerta y los desechos del cuerpo, enmarcadas por narraciones míticas

«chapter nineteen contains the story of Zarathustra's tryst with the evil gods and the Evil Spirit and how he exorcised them by performing a purification ritual [56];» — el capítulo diecinueve del Videvdad cuenta el encuentro de Zaratustra con los dioses malos y el Espíritu Maligno y su exorcismo por un rito de purificación: el relato fundacional está dentro del libro de las reglas

«Among smaller rituals are the homage (Avestan nemah, Pahlavi nam z) [19; 101; 136:15]; the offering to certain deities of the dr n (Avestan draonah), originally parts of the sacrificial animal [112:4; 113], later also bread [136:17]; the barshn m, a stringent purification ritual [116]; and the sag-d d, viewing by a dog [116;» — Skjærvø lista los ritos menores: el homenaje, la ofrenda del *drōn* —al principio partes del animal sacrificado y después también pan—, el *barshnūm* como purificación estricta y el *sag-dīd*, que es la mirada de un perro

«The qualities of kingship occupy a central position in Zoroastrian ethics. The Achaemenid kings used the cosmology to define their own divine place in the cosmos as god's chosen representative in this world [3; 76],» — Skjærvø pone las cualidades de la realeza en el centro de la ética zoroástrica y señala que los reyes aqueménidas usaron la cosmología para definir su propio lugar divino como representantes elegidos del dios

«the relationship between god and king and king and subjects is portrayed as one of mutual ownership, obligations, and indebtedness: the king belonged to god and god to the king» — las inscripciones describen la relación entre dios y rey como pertenencia mutua y no como sumisión de un lado: el rey pertenecía al dios y el dios al rey

«The king's victory over his enemies, who are also god's enemies, was regarded as matching god's victory over the evil one.» — la victoria del rey sobre sus enemigos se tiene por homóloga de la victoria del dios sobre el maligno, porque los enemigos son los mismos

«In the Avesta, especially the Videvdad, those who sacrifice to Ahura Mazd (mazda-yasna) are contrasted with those who sacrifice to the evil gods (da wa-yasna) and are sometimes described as second-rate citizens. For instance, learning surgery involved experimenting on da wa-yasnas before being allowed to treat a mazda-yasna (Videvdad 7).» — el Videvdad opone a los que sacrifican a Ahura Mazdā y a los que sacrifican a los dioses malos, y Skjærvø da la consecuencia práctica que trae: aprender cirugía suponía experimentar con *daēwa-yasnas* antes de poder tratar a un *mazda-yasna*

«In the high priest Kerd r's inscriptions, we have for the first time direct evidence for concerns about the correctness of the Tradition.» — Skjærvø sitúa en las inscripciones de Kerdīr la primera evidencia directa de una preocupación por la corrección de la Tradición; la frase sigue en la plana siguiente con el viaje del doble al más allá que Kerdīr montó para saber si lo que se hacía era lo debido

«He also tells us how he dealt with other religions and non-conformist practices in the far reaches of the Sasanian territories [130:14–18].» — Kerdīr, en la lectura de Skjærvø, cuenta él mismo cómo trató a las otras religiones y a las prácticas no conformes en los confines del territorio sasánida

«In several texts, we find the Tradition contrasted with other views, notably those of Christians and Muslims [131; 136].» — Skjærvø señala que los libros pahlavíes contrastan la Tradición con otras posiciones y nombra en primer lugar las de cristianos y musulmanes

«The written D nkard is a section of what is manifest in the Mazdayasnian Tradition, which is adorned with the knowledge of all things.» — el Dēnkard III se define a sí mismo como una sección de lo manifiesto en la Tradición mazdayasniana: el libro no se presenta como obra de autor sino como extracto de un todo; es uno de los pasajes donde el volumen nombra desde dentro lo que traduce

«Firstly, there are extracts from the good Tradition of the Teachers of Old, the first pupils of Zarathustra of the Spit mas, who brought the Word containing the knowledge (d nishn) and awareness ( g h h) of all issues as manifested in the good Tradition and obtained by Zarathustra by asking and listening to Ohrmazd, like light from the original Light.» — el Dēnkard traza su propia cadena de transmisión hasta el origen: los Maestros de Antaño, primeros discípulos de Zaratustra, trajeron la Palabra que él obtuvo preguntando y escuchando a Ohrmazd, como luz de la Luz original

«And it tells how that exalted ruler Kay-Wisht sp commanded that the original questions and decisions be set down in writing from beginning to end, that they be consigned to the gubernatorial treasury, and that copies be distributed as was appropriate.» — el Dēnkard adjudica al rey Kay-Wištāsp la primera puesta por escrito de las preguntas y decisiones originales, su depósito en el tesoro gubernatorial y la distribución de copias

«During the disasters that the miserable villain Alexander brought upon Iran, the Tradition, and the kingdom, the copy in the Fortress of Books was burned, and the one in the gubernatorial treasury fell into the hands of the Romans.» — el Dēnkard cifra la primera pérdida en Alejandro, a quien llama villano miserable: la copia de la Fortaleza de los Libros se quemó y la del tesoro cayó en manos de los romanos

«The righteous Tansar (or: T sar) came, one of the Teachers of Old and chief instructor, and the king ordered him to compare the book with the evidence of the (oral) Avesta and complete it from that evidence. And so it was done.» — el Dēnkard consigna la restauración sasánida como un cotejo: el rey ordena a Tansar comparar el libro con el testimonio del Avesta oral y completarlo desde ahí; el paréntesis con la lectura alternativa del nombre es de Skjærvø

«durfarnbay, son of Farrokh-z d, leader of the Mazdayasnians, reassembled with renewed strength those scattered copies in the anthology (d w n) of the court. By inspecting and comparing them with the Avesta and Zand of the Good Tradition and the words of the Teachers of Old, he then returned it, as it were, to a glimmer of what had once been a blaze.» — el Dēnkard cuenta su segunda reconstrucción tras el daño árabe y mide lo recuperado con una imagen de pérdida: lo devuelto es un destello de lo que fue una llamarada

«I made selections from it with the aid of my inquiring wisdom to guide me, again comparing it with what the ancient Teachers of Old had said and done and what was manifest in the Avesta, enlarged from the knowledge of the Good Tradition.» — el compilador del Dēnkard habla en primera persona y declara su método: selecciona con su propia sabiduría inquisitiva y coteja con lo dicho por los Maestros de Antaño y con lo manifiesto en el Avesta

«15 (The Achaemenid) D r y, son of D r y, having committed to writing the entire Avesta and Zand as it had been received by Zarathustra from Ohrmazd, commanded two copies to be made, one to be kept in the gubernatiorial treasury and one in the Fortress of Books.» — el Dēnkard IV atribuye a Dārāy hijo de Dārāy la puesta por escrito del Avesta y el Zand enteros tal como Zaratustra los recibió de Ohrmazd, con dos copias de seguridad; el paréntesis identificando al aqueménida es de Skjærvø

«issued the following order: “As far as we are concerned, any exposition that differs from that in the Mazdayasnian Tradition, but which provides awareness and knowledge, is not inferior to it.”» — la orden que el Dēnkard pone en boca de Ardashīr admite lo que difiere de la Tradición mazdayasniana siempre que dé conciencia y conocimiento: no lo declara inferior

«19 Sh p r (I), king of kings, son of Ardash r, brought back together the writings outside the Tradition on medicine, what the stars say and their movements, time and place, nature and accident, becoming and decay, and the many other crafts and skills that were scattered in India, Rome, and other lands.» — el Dēnkard atribuye a Šāpūr I la recolección de los escritos ajenos a la Tradición sobre medicina, sobre lo que dicen los astros y sus movimientos, sobre tiempo y lugar y sobre generación y corrupción, dispersos por India, Roma y otras tierras

«Those endowed with intelligence can know firmly the truth of the Mazdayasnian Tradition by examination. But it is not principally by examination that it is seen in this world to be superior and to make things increase; rather, it is possible by purity of thought, speech, and action and by sacrificing to the gods while uttering well, in pure fashion, the divine word as it was spoken in the other world.» — el dicho que el Dēnkard atribuye a Husraw acota el examen racional: por él se conoce la verdad de la Tradición, pero su superioridad no se ve principalmente por examen, sino por la pureza de pensamiento, palabra y acto y por el sacrificio bien proferido

«And so, the entire knowledge comes from “wells” in the Mazdayasnian Tradition for this reason, which We have come to know: if all is in doubt and something is to be examined outside of the Mazdayasnian Tradition, the whole world will come to this place to seek it anew and examine it.» — el Dēnkard figura la Tradición como pozos de los que sale todo el conocimiento, y sostiene que ante la duda el mundo entero vendrá a este lugar a buscar y examinar de nuevo

«Ahuramazd is the great god who set in place this earth, who set in place yonder sky, who set in place man, who set in place happiness for man, who made D rayawahush king, one king over many, one commander over many.» — la inscripción de Darío que el volumen numera 3 encadena creación y realeza en una sola fórmula: el mismo dios que puso la tierra, el cielo, el hombre y la felicidad del hombre hizo rey a Dārayawahush

«1In this manner, we are sacrificing to the All-knowing Lord, who, by his command, greatness, and artistries set in place the Cow and Order, the good waters and the plants, the lights and the earth, and all good things.» — el Yasna 37 nombra el modo de la creación con una palabra de taller, *artistries*, y pone la Vaca y el Orden a la cabeza de lo puesto en su sitio; el 1 pegado al arranque es el numeral de versículo que imprime el volumen

«5We call you hither, O best ones, most beautiful ones, also named waters, milk-giving cows, mother cows, not to be harmed, nourishers of the poor, and giving everybody to drink!» — el Yasna 38 invoca a las aguas con nombres de vaca —vacas lecheras, vacas madres— y les da el oficio de nutrir a los pobres y dar de beber a todos; el 5 pegado es el numeral de versículo

«3Thus, those two Spirits in the beginning, renowned as the twin “sleeps” (= sleeping things), the twin thoughts and speeches— they are two actions: a good and a bad. Between those two, those who give good gifts have discriminated rightly, not those who give bad gifts.» — el Yasna 30 pone el dualismo en el origen y lo resuelve en acto: los dos Espíritus gemelos son dos pensamientos y dos habla, y son dos acciones, una buena y otra mala; la raya final es del troceo, que parte ahí el renglón

«4Whenever the two Spirits come together, one determines for the first time that there will be life for the good and lack of survival for the bad and also how their existence shall be at last. The Worst Existence will be that of the wicked, but for the sustainer of Order there will be Best Thought.» — el Yasna 30 fija en el encuentro de los dos Espíritus la determinación primera de la vida para los buenos y la falta de supervivencia para los malos

«The most life-giving Spirit (inspiration), which is clad in the hardest stones, chose to produce Order, and so do whoever by their true actions shall obtain the favor of the Lord, him, the All-knowing one, again and again.» — el Yasna 30 viste al Espíritu Vivificante con las piedras más duras y hace de su elección de producir Orden el modelo que repiten quienes obran verdaderamente

«6The old gods especially did not discriminate straight between these two, as deception would come over them while consulting, so they would choose the worst thought.» — el Yasna 30 explica la caída de los viejos dioses por un fallo de discernimiento: el engaño les caía encima mientras deliberaban y por eso elegían el peor pensamiento

«7He who was the first to think those thoughts: “The free spaces are blending with the lights”—it was by his guiding thought that he, the Web-keeper (Weaver?), thought Order, by which he upholds Best Thought.» — el Yasna 31 da al dios el epíteto de Guardián de la Red, o Tejedor, y hace del Orden un pensamiento suyo por el que sostiene el Mejor Pensamiento; el paréntesis con la alternativa es de Skjærvø

«11when you, O all-knowing one, for the first time fashioned, by your thought, for us our beings (ga th ) and vision-souls (da n ), as well as our guiding thoughts (khratu), when you would place in us life breath (usht na) with bones (ast),» — el Yasna 31 enumera lo que el dios fabricó para el hombre en el primer acto: los seres, las almas-visión, los pensamientos rectores y el aliento vital puesto junto con los huesos

«Who is, I wonder, the first birth father of Order? Who first set in place the road of the sun and the stars? Who is he through whom the moon is now waxing then waning?» — el Yasna 44 procede por preguntas y no por doctrina: quién es el padre primero del Orden, quién puso el camino del sol y las estrellas, quién hace crecer y menguar la luna

«Which artisan first set in place light and darkness and, for man, sleep and wakefulness? Who is he through whom there is dawn, noon, and night …?» — el Yasna 44 nombra artesano al que puso la luz y la oscuridad y, para el hombre, el sueño y la vigilia; los puntos suspensivos marcan, por la Editorial Note, traducción incierta u omitida

«2Thus, I shall proclaim the two Spirits at the beginning of this existence, of which two the Life-giving one shall tell the Dark one: “Neither our thoughts nor announcements, neither guiding thoughts nor preferences, neither utterances nor actions, neither vision-souls nor breath-souls go together.”» — el Yasna 45 pone en boca del Espíritu Vivificante la lista entera de lo que no concuerda con el Oscuro: ni pensamientos, ni anuncios, ni pensamientos rectores, ni preferencias, ni dichos, ni actos, ni almas-visión, ni almas-aliento

«Whosoever shall give Readiness to listen (sraosha) to this one of mine shall come to Wholeness and Undyingness.» — el Yasna 45 hace de la disposición a escuchar, *sraosha*, la condición de llegar a la Integridad y la No-muerte

«Let speedy Airyaman come here with support for our men and women, with support for Zarathustra's good thought, by which his vision-soul may gain a worthy fee!» — el Yasna 54.1, que cierra la colección de las Gāthās, pide la venida de Airyaman en apoyo de hombres y mujeres y del buen pensamiento de Zaratustra, para que su alma-visión gane una paga digna

«When I, O Spit ma-son, set forth Mithra who provides wide pastures, then I made him as great and deserving of sacrifices, as great and deserving of hymns as myself, Ahura Mazd .» — el himno a Mithra pone en boca de Ahura Mazdā la declaración de que hizo a Mithra tan grande y tan digno de sacrificios como él mismo

«“Do not break the contract, O Spit ma-son, be it one you conclude with one possessed by the Lie or one you conclude with a sustainer of Order who follows your own Tradition. For the contract applies equally to the one possessed by the Lie and the one sustaining Order.”» — el himno a Mithra extiende la obligación del contrato más allá de la frontera moral: vale igual el pactado con el poseído por la Mentira que el pactado con el sustentador del Orden

«12We sacrifice to Mithra who provides wide pastures, whose speech is well-spoken and true, who is well-fashioned, lofty, and rich in life-giving strength, who has a thousand ears and ten thousand eyes, whose sight reaches far and wide, who never sleeps but always wakes.» — el Yasht 10 describe a Mithra por su capacidad de vigilancia: mil oídos, diez mil ojos, vista que llega lejos y ausencia de sueño

«17Nobody can deceive him: not the house-lord of the house, not the town-lord of the town, not the tribe-lord of the tribe, not the land-lord of the land.» — el himno recorre la escala entera de la jerarquía social —casa, pueblo, tribu, país— para decir que ningún señor puede engañar a Mithra: la sanción del contrato alcanza de abajo arriba

«Backward flies the arrow which the anti-Mithra shoots, because of all his evil spells. 21Even when he shoots it well and it reaches the body, even then it does not harm his target, because of all his evil spells, and the wind carries away his arrow.» — el himno hace que las armas se vuelvan contra el que rompe el contrato: la flecha del *anti-Mithra* sale hacia atrás y, aun bien disparada, no hiere

«68Ashi the tall takes hold of his wagon, and the Mazdayasnian Da n levels its path for easy going.» — la Daēnā mazdayasniana aparece en el himno como personaje que allana el camino del carro de Mithra: la Tradición es aquí una de las deidades que combaten, no una doctrina

«97The destructive Evil Spirit fears it. Wrath, giver of evil gifts, whose body is forfeit, fears it. Sloth with long hands fears it. All the evil gods in the world of thought fear it, as well as the demons of Greed possessed by the Lie, thinking:» — el himno enumera a los que temen la maza de Mithra empezando por el Espíritu Maligno destructor y siguiendo por la Ira, la Pereza de manos largas y los demonios de la Codicia

«122Then Ahura Mazd said: “For three days and nights they should wash their bodies, they should make penance with thirty whiplashes for the sacrifice and hymn to Mithra who provides wide pastures. Then, for two days and nights, they should wash their bodies, they should make penance with twenty whiplashes for the sacrifice and hymn to Mithra who provides wide pastures.”» — la respuesta que el himno pone en boca de Ahura Mazdā tarifa la preparación del rito: tres días y noches de lavado con treinta azotes de penitencia, y luego dos días y noches con veinte

«Let no one consume these libations of mine who is not well-versed in all the models of the Sacrifice and Texts of Praise!» — Mithra reserva sus libaciones a quien domine todos los modelos del Sacrificio y los Textos de Alabanza: el requisito es de competencia ritual, no de pureza moral

«But on his left flies straightest Cist , sustainer of Order, bearing libations. White herself, she wears white garments, in the likeness of the Mazdayasnian Da n .» — el himno viste de blanco a Cistā y la pone a semejanza de la Daēnā mazdayasniana, en el flanco izquierdo del carro y con las libaciones

«2Being the daughter of Ahura Mazd , the sister of the Life-giving Immortals, she conducts forward her coursers by the perfect guiding thought of all the Revitalizers [cf. 45:3]. Upon him who invokes her from near or from afar she bestows inborn guiding thought at will and comes to his help.» — el himno a Ashi la hace hija del dios supremo y hermana de los Inmortales Vivificantes, y le da por don el pensamiento rector innato, que otorga a voluntad a quien la invoca de cerca o de lejos

«16Ahura Mazd , the greatest and best of those worthy of sacrifice, is your father. Your mother is Life-giving Humility.» — el himno a Ashi le arma una genealogía entera dentro del panteón: padre Ahura Mazdā, madre la Humildad Vivificante, hermanos Sraosha, Rashnu y Mithra, y hermana la Daēnā mazdayasniana

«4We sacrifice to the lofty and powerful star Tishtriya, wealthy and munificent, repository of the seeds of water, rich in life-giving strength, with far-reaching eyesight, whose work is above, from whose lofty place comes good fame. From the Scion of the Waters is its brightness.» — el Yasht 8 llama a Tishtriya depósito de las semillas del agua y deriva su brillo del Vástago de las Aguas: la estrella es aquí una función hidráulica del cosmos

«11If people were to sacrifice to me with a sacrifice in which my name is spoken as they do to others worthy of sacrifice, then I would have gone forth to the men sustaining Order for a bounded time span. I would have come for one night or two or fifty or a hundred nights of my own unbounded time, of my own sunny, immortal life.”» — la deidad condiciona su venida al sacrificio en que se pronuncie su nombre, y cuenta en noches de su tiempo ilimitado lo que daría a cambio: el trato es explícito y contable

«13The first ten nights, Tishtriya, wealthy and munificent, flying through the lights, blends with the form of a radiant, shiny-eyed man of fifteen, tall, overpowering, powerful, of heroic talent, 14at that time of life when a man first ties the girdle, when a man first becomes powerful, when a man first comes of age.» — Tishtriya toma en la primera decena la forma de un hombre de quince años, la edad en que uno ata por primera vez el cinturón: la figura del astro se acopla al rito de investidura

«21Then there rushes down against him the evil god Apaosha, in the form of a mangy and hairless black horse with hairless ears, mane, and tail, bridled with fright.» — el adversario de Tishtriya se presenta como espejo invertido: caballo negro sarnoso y sin pelo frente al caballo blanco de orejas y brida de oro, y su brida es el espanto

«22Their forelegs clash, O Zarathustra of the Spit mas! Tishtriya, wealthy and munificent, and the evil god Apaosha fight for three days and nights. Then, Apaosha gains the upper hand and overcomes Tishtriya, wealthy and munificent.» — el combate del himno no lo gana el bien de entrada: tras tres días y noches Apaosha se impone y vence a Tishtriya

«25(Ahura Mazd :) “I, Ahura Mazd , shall sacrifice to Tishtriya, wealthy and munificent, with a sacrifice in which his name is spoken! I shall bring him the strength of ten horses, ten camels, ten bulls, ten mountains, and ten rivers in spate!”» — el desenlace del mito hidrológico depende de un sacrificio del propio dios supremo a la estrella, con la fuerza contada en decenas de caballos, camellos, toros, montañas y ríos crecidos

«28Their forelegs clash, O Zarathustra of the Spit mas! Then, at noon, he gains the upper hand, Tishtriya, wealthy and munificent, and overcomes the evil god Apaosha.» — el segundo combate, ya con el sacrificio hecho, invierte el primero y Tishtriya vence al mediodía: el texto repite la escena palabra por palabra para que se vea el cambio

«47Then the waters rain down, O Zarathustra of the Spit mas, from the Wourukasha Sea, falling delicate and healing. He, the richest in life-giving strength, distributes them there to these lands, if only he is sacrificed to, satisfied, befriended, and recognized.» — la lluvia queda condicionada en el texto mismo: el astro reparte las aguas solo si se le sacrifica, se le satisface, se le hace amigo y se le reconoce

«Her front is broad, she provides healing. She said no to the evil gods and took Ahura Mazd as her guide.» — el himno a Ardwī Sūr Anāhitā la presenta por una elección propia: dijo no a los dioses malos y tomó a Ahura Mazdā por guía

«2“She purifies the semen of all males and the wombs of all females for birth. She gives easy delivery to all females and brings down their milk in due time and measure.» — la diosa de las aguas tiene por oficio la purificación de la generación: el semen de los machos, las matrices de las hembras, el parto y la bajada de la leche

«13Four tall white horses convey her, all of the same color and breed. They overcome the hostilities of all evil gods and men, sorcerers and witches, false teachers, poetasters, and mumblers.» — el himno pone en una misma lista de vencidos a los dioses malos, a los hechiceros y brujas, y a los malos poetas y farfulladores: el error ritual está al lado de la hechicería

«18Thus he asked her: “Will you give me that prize, O good, Ardw S r An hit , you most rich in life-giving strength, that I shall induce Zarathustra, sustainer of Order, Pourush spa's son, to help my vision-soul along with his thoughts, words, and actions?”» — el himno hace que Ahura Mazdā sacrifique a la diosa y le pida un premio, y el premio es que Zaratustra ayude a su alma-visión con pensamientos, palabras y actos

«19She gave him that prize, Ardw S r An hit , who gives prizes to the expert poet-sacrificer who, carrying barsom and libations, sacrifices to her and asks her for favors.» — el texto concede el premio y en la misma frase generaliza la regla: la diosa da premios al poeta-sacrificante experto que le trae barsom y libaciones

«86The firm men will ask you for speed for their horses and the superior gifts of Fortune. The memorizing priests will ask you for learning and life-giving knowledge, for the Obstruction-smashing Strength set in place by Ahura Mazd and for the Victorious Superiority. 87Nubile young women shall ask you for command of good housework and a firm houselord. Women in labor shall ask you for easy birth.» — el himno reparte las peticiones por oficio y condición: los guerreros piden velocidad para sus caballos, los sacerdotes memorizadores saber y conocimiento vivificante, las jóvenes casaderas un señor de casa firme y las parturientas parto fácil

«Ahura Mazd set you in your place as model of every living being with bones. Ahura Mazd set me in my place to protect the entire existence living by Order.» — la diosa reparte los dos encargos en frases gemelas: Zaratustra es el modelo de todo viviente con huesos, y ella la protectora de la existencia que vive por el Orden

«92But let no one drink of this my libation who has a fever, a fat person, someone with pimples, or a woman or a skilled man who does not perform the G th s, or a leper whose body has been secluded!» — la prohibición de beber la libación mezcla enfermedad y competencia ritual en la misma lista: fiebre, gordura, granos, lepra, y no saber ejecutar las Gāthās

«95Thus she spoke, Ardw S r An hit : “O upright Spit ma-son, sustainer of Order, they are to be rejected with words of woe, to be ground under the heels, to be laughed back, to be booed back, these libations that fly after me by six-hundreds and a thousand, which are not accepted even at the sacrifice to the evil gods!”» — la diosa manda rechazar las libaciones de los poseídos por la Mentira con una escala de desprecio —pisotearlas, reírse de ellas, abuchearlas— y las declara inaceptables hasta para el sacrificio a los dioses malos

«129Garments of beaver fur she wore from three hundred beavers about to give birth for the fourth time, because the female beaver is most beautiful when she is adorned most colorful. For, when the female beaver lives in water for as long as she should, then her furs shine in the eyes of the beholder all silver and gold.» — el himno detalla el vestido de la diosa hasta la biología del castor: trescientas hembras a punto de su cuarto parto, porque es cuando su piel brilla de plata y oro

«130Then, here I ask for that prize, O you most rich in life-giving strength, O good Ardw S r An hit , that I, well-invited as your friend, with large command, may win for myself snorting horses, singing wheels, swishing whips, copious well-cooked and aromatic shares of food, and plentiful stored meat. In my pantries I shall put away as much as I desire, providing everything needed for good living. For when one dies the command leaves!» — la petición del poeta a la diosa es de bienes contantes —caballos, ruedas, látigos, comida cocida, carne guardada— y la cierra con la razón que la justifica, que al morir se pierde el mando

«2Then, when the sun rises, the earth set in place by Ahura Mazd is purified, the flowing water is purified, that of the wells and that of the seas is purified, the standing water is purified, all living beings, sustainers of Order, are purified, those of the Life-giving Spirit.» — el himno al Sol hace de la salida del astro un acto de purificación que recorre la tierra, el agua que fluye, la de los pozos y los mares, la estancada y todos los vivientes

«3For if the sun does not rise, then the evil gods destroy all living beings in the seven continents, and those worthy of sacrifice in the world of thought or in the existence with bones will have no retreat and find no refuge.» — el himno sostiene la condición inversa: si el sol no sale, los dioses malos destruyen a todos los vivientes de los siete continentes y ni los dignos de sacrificio hallan refugio

«2By their wealth and munificence, I stretched and held out, O Zarathustra, yonder sky above, luminous and visible afar, which covers and surrounds this earth like a bird its egg,» — el Yasht 13 pone en boca de Ahura Mazdā que el cielo lo sostuvo gracias a las *frawashis*, y da la imagen del ave que cubre su huevo para decir cómo el cielo rodea la tierra

«11By their wealth and munificence I stretched and held out, O Zarathustra, the sons in the wombs, enclosed and not dying beforehand. Until the destined delivery, I assembled in the coverings in right order the bones and the hairs, the muscles and the intestines, the sinews and the limbs.» — el mismo dios declara haber sostenido a los hijos en las matrices y haber ensamblado en orden huesos, pelos, músculos, intestinos, tendones y miembros: la embriología se cuenta como obra divina asistida por las *frawashis*

«12For, if the strong pre-souls of the sustainers of Order had not supported me, then beasts and men here, the best of species, would not have been mine. The strength and command would have been the Lie's, the existence with bones would have been the Lie's.» — el himno dice hasta dónde llega la dependencia: sin el apoyo de las *frawashis* la fuerza y el mando habrían sido de la Mentira, y suya la existencia con huesos

«45We sacrifice to the … pre-souls of the sustainers of Order, who wear bronze helmets, bronze weapons, and bronze breastplates as they fight in victorious battles on horses with shining saddle-gear, carrying drawn, lead-pointed arrows (?) for the striking of a thousand evil gods.» — las *frawashis* aparecen armadas de bronce y a caballo, no como espíritus tutelares: yelmos, armas y petos, y flechas con punta de plomo para golpear a mil dioses malos; los puntos suspensivos son la elisión del volumen

«49We sacrifice to the … pre-souls of the sustainers of Order, who fly hither throughout the town at the temporal node of the vernal equinox. For ten nights they move about here, wondering whether they will receive the aid they desire:» — el himno fija la visita anual de las *frawashis* en el nodo temporal del equinoccio de primavera y les da diez noches de espera

«50Who will praise us? Who will sacrifice to us and weave us into hymns? Who will befriend us and recognize us with milk in the hands and with garments, with a homage by which one reaches Order? Whose name among us will here be sent forth in song? Whose soul will be sent forth by our sacrifice?» — las *frawashis* preguntan en el texto por su propio culto, y el intercambio es recíproco: quien las teje en himnos verá su propia alma enviada por el sacrificio de ellas

«53We sacrifice to the … pre-souls of the sustainers of Order, who show to the waters set in place by Ahura Mazd beautiful paths. Before this, once brought forth, but not yet flowing forth, they stood in one and the same place for a very long time.» — el himno atribuye a las *frawashis* el arranque del movimiento cósmico: antes de que ellas mostraran los caminos, las aguas ya creadas estaban largo tiempo detenidas en un mismo sitio

«66each seeking water for her own family, for her own town, tribe, and land, saying: “Is our land to be needy and to dry out?”» — el reparto de la lluvia se cuenta como litigio de parientes: cada *frawashi* busca agua para su familia, su pueblo, su tribu y su tierra

«67They fight in battles over their own places and settlements, according as each has a place or habitation for settling, just like a firm man standing in a chariot girded with his quiver-belt would strike back (enemies) from a well-assembled treasure.» — el himno consigna sin armonizar que las *frawashis* combaten entre sí por sus lugares, y compara a cada una con el hombre firme que defiende un tesoro desde el carro

«77When the Evil Spirit was about to pass through the foundation of the good Order, Good Thought and the Fire came down between, keeping him at bay.» — el Yasht 13 pone al Buen Pensamiento y al Fuego como los que se interponen cuando el Espíritu Maligno va a atravesar el fundamento del Orden

«They are those who will make the existence Perfect in exchange value and make it incorruptible, indestructible, undecaying, and unrotting.» — el himno da a los Inmortales Vivificantes el oficio de perfeccionar la existencia, y lo dice en vocabulario de trueque, *in exchange value*, coherente con el sacrificio entendido como intercambio de dones

«who was the first to listen to the thought and commandments of Ahura Mazd , from whom He fashioned forth the umbilical cords of the Aryan lands, the seed of the Aryan lands.» — el himno hace de Gaya Marətān el primero que escuchó el pensamiento y los mandatos del dios, y de él saca los cordones umbilicales y la semilla de las tierras arias

«154We sacrifice to the breath-souls of the undomesticated animals, if harmless, and we sacrifice to the breath-souls of the sustainers of Order, wherever they were born, men and women, whose good vision-souls are winning, shall win, or have already won.» — el sacrificio del Yasht 13 se extiende a las almas-aliento de los animales no domésticos, con la condición de que sean inofensivos

«156Satisfied may the unshakable pre-souls of the sustainers of Order, strong and rich in obstruction-smashing strength, the pre-souls of the First Guides and those of our closest relatives come to this home! Satisfied may they move about in this home!» — la plegaria final del himno convierte la visita anual en hospitalidad doméstica: que las *frawashis* de los Primeros Guías y las de los parientes más próximos vengan satisfechas a esta casa

«with whom among men did you first converse, you, Ahura Mazd , other than me, Zarathustra? To whom did you display the Tradition, that of Ahura Mazd and Zarathustra?» — el Videvdad 2 abre con Zaratustra preguntando a quién habló el dios antes que a él, y el propio Zaratustra pone su nombre junto al del dios al nombrar la Tradición

«25“So, make an enclosure the length of a race-course on each of its four sides. Bring together there the seeds of animals, small and large, of men, dogs, and birds, and of red and blazing fires! And make that enclosure the length of a race-course on each of its four sides as a dwelling for men, the length of a race-course on each of its four sides as a keep for cattle!» — la orden de hacer el recinto se da con medidas: cuadrado del largo de un hipódromo por lado, con las semillas de animales, hombres, perros, aves y fuegos, y con la doble función de vivienda y aprisco

«29But include no one carrying the marks that the Evil Spirit put on man: humps in front or in the back, impotence, drivel, pustules, crooked walk, irregular teeth and no one with blotches, whose body has been secluded!» — el criterio de exclusión del recinto es corporal y se funda en la doctrina: los defectos enumerados son las marcas que el Espíritu Maligno puso en el hombre

«Make those into pairs to remain imperishable as long as these men are in the enclosures!» — la conservación en el recinto se ordena por pares, y la imperecibilidad dura lo que dure la estancia de los hombres

«41And those (in the enclosure) think a year is but a day. In forty years, two humans, man and woman, are born from two humans, thus also the cattle species. And they live the most beautiful life in these enclosures that Yima made.» — el Videvdad da al recinto un tiempo propio: un año se siente como un día y la generación tarda cuarenta años, tanto entre los hombres como entre el ganado

«42O you who set in place the world of the living with bones, sustainer of Order, who brought the Mazdayasnian Tradition far and wide in these enclosures that Yima made? Then Ahura Mazd said: The Karshipta bird, O Zarathustra, sustainer of Order.» — el texto pregunta quién llevó la Tradición mazdayasniana al recinto y responde con un pájaro, el Karshipta: la transmisión de la Tradición se cuenta aquí por vía animal

«2Praise of the names of him who always was, always is, and will always be: God, Spirit of Increase, who is one among the many in the other world and is in himself One, whose name is Lord Ohrmazd, the greatest knowledgeable one, who nurtures and protects, who is bene-ficent and pure, whose deeds are good, who forgives, whose judgements are good, who has all powers, and whose worship is great and enduring!» — la alabanza diaria del Dēnkard III 81 nombra a Ohrmazd con una fórmula que lo dice uno entre muchos en el otro mundo y a la vez Uno en sí mismo; el troceo imprime *bene-ficent* partido con guion dentro del renglón

«3He created by his own unmatched power and knowledge, above all, the six Amahrspands and the miracle of the many gods, the light paradise, Gar dm n, the orb of the sky, the warming sun, the shining moon, the stars containing many seeds, wind and atmosphere, fire, water, earth, plants, and beasts, metals, and mankind.» — la misma alabanza enumera la creación en orden descendente, de los seis Amahrspands y el paraíso de luz hasta los metales y la humanidad, con las estrellas descritas como portadoras de muchas semillas

«4We offer our sacrifice and homage to him, the lord of good deeds, who, of all the creatures in this world, made man the greatest in ability to speak, in artistry, as prince of the age, and organizer of the creatures for fighting the demons in battle.» — el texto define al hombre por su oficio en la guerra cósmica: el mayor en habla y en artesanía, príncipe de la edad y organizador de las criaturas para combatir a los demonios

«5Homage to the all-aware and beneficent one, who sent Zarathustra of the Spit mas as messenger to give the creatures knowledge and belief in the Tradition, the inborn wisdom and the wisdom-acquired-through-hearing [cf. p. 32], familiarity with the battle, the ability to organize all those who are, have been, and will be, and the skill above all skills, enabling the soul (ruw n) to escape the punishments in hell and pass on to the bright, fragrant Best Existence of the righteous, which is all comfort.» — el Dēnkard llama mensajero a Zaratustra y enumera lo que vino a dar: conocimiento y creencia en la Tradición, las dos sabidurías, familiaridad con la batalla, y la destreza que permite al alma escapar del infierno

«7I keep my selfness pure, as well as all my noble actions and abstentions and the six powers (z r) of the soul (gy n): action, speech, thought, perception (w r), intelligence ( sh), and wisdom (khrad).» — la oración enumera seis potencias del alma —acción, habla, pensamiento, percepción, inteligencia y sabiduría— y las pone bajo el cuidado de la pureza de la *selfness*

«9Praise to him, the lord who forgives, who rewards our wishes and good deeds when we act according to his command, and who, in the end, delivers even the wicked from hell and redresses the whole creation in purity!» — la alabanza cierra con una escatología sin condena definitiva: al final el señor saca del infierno incluso a los malvados y endereza la creación entera en pureza

«6The demon Indar's task is to make the creatures’ thought turn from good bahavior and to freeze it so it is like frozen ice. He also throws it into people's minds that they need not wear the sacred shirt and belt.» — el Bundahishn 27 da a cada demonio una tarea precisa: la de Indar es congelar el pensamiento como hielo y meter en la mente que no hace falta llevar la camisa ni el cinturón sagrados

«20And it was Wrath who made most of the evil that befell the creatures of Ohrmazd, and it was mostly because of Wrath's misdoings that the Kays and the other heroes were annihilated.» — el Bundahishn carga sobre la Ira la mayor parte del mal hecho a las criaturas de Ohrmazd y la aniquilación de los kays y los demás héroes

«22The demon Drag-off is the one who struggles with the souls of the dead during the three nights they remain in this world and brings fear and blows upon them. He sits at the door to hell.» — el demonio Arrastrador pelea con las almas de los muertos durante las tres noches que permanecen en este mundo, y se sienta a la puerta del infierno

«As witness one may adduce the fact that the more powerful (n r g) the knowledge is, the more its governance results in increase. And the more bad awareness prevails, the more its governing results in neediness.» — el Dēnkard argumenta la superioridad del Espíritu que hace Crecer por una regla observable: cuanto más poderoso es el conocimiento, más aumento produce su gobierno, y cuanto más prevalece la mala conciencia, más indigencia

«The seed of this world is what had come into being by the creator's creation, established by means of the skill of his strength ( z). Its name in the Tradition is “becoming,”» — el Dēnkard III 123 nombra *devenir* a la semilla de este mundo, establecida por la destreza de la fuerza del creador

«Wind, fire, water, clay, the origin of the appearance of those in this world—these are the four that explicitly give it birth.» — el Dēnkard enumera cuatro elementos —viento, fuego, agua y arcilla— como origen de la apariencia de las cosas de este mundo y como los que expresamente le dan nacimiento

«2The tool was something like a cinder of fire of pure light, which was fashioned from the Endless Light. 3He made all the creations and creatures from it, and when he had made it, then he brought it into his body. He kept it for 3000 years in the body, making it grow and making it better. Then he kept fashioning (things) from his own body.» — el Pahlavi Rivāyat 46 hace de la creación una gestación en el cuerpo del dios: la herramienta, una brasa de luz pura sacada de la Luz Infinita, se lleva al cuerpo y se cría allí tres mil años antes de que él siga fabricando desde su propio cuerpo

«4First he fashioned the sky from the head. Its essence is of white crystal. It is as wide as it is high, and the depth to its foundation is as much as the depth of empty space. It is held up and out by the Righteous Man and the Expert Invitation, but it is held up by nothing in the world of the living. Ohrmazd sits inside it with his creations and creatures.» — el mismo texto abre la serie de correspondencias miembro-mundo: el cielo se hace de la cabeza, su esencia es cristal blanco, y el dios se sienta dentro de él con sus criaturas

«5Then he fashioned the earth from the feet. It is held up and out by the mountains. He filled it with Fortune as essence (g hr), and from that essence the mountains grew for eighteen years both upward and downward. Then they stopped growing downward and only grew upward for another eight hundred years, until they reached the sky. The sky lies around the whole earth, like an egg with a chick in it.» — la tierra sale de los pies y las montañas crecen de la Fortuna puesta en ella como esencia, dieciocho años hacia arriba y hacia abajo y ochocientos solo hacia arriba; la imagen del conjunto es la del huevo con el polluelo dentro

«11Then he fashioned the water from the tears and placed some of it inside the earth, some on the earth, and some up in the air, and all of it began moving.» — el agua se hace de las lágrimas del dios y se reparte dentro de la tierra, sobre ella y en el aire

«13Then he fashioned the plants from the hair. The first one was as tall as the width of a hand and two fingers, and it contained all plants except one. This plant he placed in» — las plantas se hacen del cabello, y la primera, del ancho de una mano y dos dedos, contenía todas las plantas menos una

«15Then he fashioned the Bull from the right hand and placed it in the Aryan Expanse. It was as high and wide as five men. When Ahrimen attacked, it died right away, but its semen fell on the ground, and Ohrmazd made all the animal species from it.» — el Toro sale de la mano derecha y su muerte inmediata en el Asalto es fértil: de su semen caído al suelo hace el dios todas las especies animales

«28Then he fashioned the fire from its “core” (w rom), and he fashioned its brilliance (br h) from the Endless Lights.» — el fuego se hace del *wīrom*, el órgano interior que Skjærvø traduce por núcleo, y su brillo viene de las Luces Infinitas

«36Then he made mankind from the clay from which Gay mard was made. This clay had been deposited in Spandarmad (the earth) in the form of semen, and Gay mard was then fashioned and born from Spandarmad.» — la humanidad sale de la misma arcilla de Gayōmard, depositada en la tierra Spandarmad en forma de semen: la tierra es madre y no solo materia

«37Then Mahl and Mahliy n grew up from the earth in the form of a rhubarb, straight up with their hands in the back. Then they were turned into human form and bore six sons and six daughters.» — la primera pareja humana brota de la tierra en forma de ruibarbo, con las manos a la espalda, y solo después se vuelve humana

«1Ohrmazd was in the highest place in omniscience and goodness for an unlimited time in the light. 2That light is the throne and place of Ohrmazd. Some say the “Endless Lights.” That omniscience and goodness was there for an unbounded time, that is, there were Ohrmazd, his goodness, the Tradition, and the Time of Ohrmazd.» — el Bundahishn 1 sitúa a Ohrmazd en lo más alto, en omnisciencia y bondad, por tiempo ilimitado, y cuenta entre lo que estaba allí a la Tradición misma y al Tiempo de Ohrmazd; el *some say* consigna la variante sin arbitrarla

«3Ahrimen was in darkness in the depths with backward knowledge and desire to kill. 4His desire to kill is his nature (kh m) and that darkness his place. Some say “Endless Darkness.”» — el mismo capítulo describe a Ahrimen con conocimiento hacia atrás y deseo de matar, y hace del deseo de matar su naturaleza, no su conducta

«5–6Between them there was the Emptiness—some (say) “W y”— in which what is bounded and what is unbounded mingle.» — entre los dos principios el Bundahishn pone el Vacío, que algunos llaman Wāy, y en él se mezcla lo limitado con lo ilimitado

«9As for the “all-awareness” of Ohrmazd: everything that is in the knowledge of Ohrmazd is bounded, because he knows the measure of the two Spirits.» — el Bundahishn acota la omnisciencia del dios: todo lo que está en su conocimiento es limitado, porque conoce la medida de los dos Espíritus

«19Then Ohrmazd, although he knew how the creation would be in the end, offered the Foul Spirit peace, saying: “Bring my creation aid, and praise it! As reward, you will not die or grow old, you will not deteriorate or be impaired.”» — el Bundahishn hace que Ohrmazd ofrezca la paz al Espíritu Inmundo sabiendo ya el final, y le tase la recompensa: no morir, no envejecer, no deteriorarse

«21The Foul Spirit howled: “I shall not bring your creation aid, I shall not praise it! Rather, I shall destroy you and your creation for ever and ever! I shall incite all your creations to unfriendliness to you but friendliness to me!”» — la negativa del Espíritu Inmundo no se limita a rechazar: promete destruir e incitar a las criaturas del otro a la enemistad con su hacedor

«25And Ohrmazd said to the Foul Spirit: “Pick a date for the battle. By this pact we will delay it to 9000 years from now!” For he knew that by setting the date he would undo the Foul Spirit.» — el pacto que fija los nueve mil años es, en el relato, la estratagema que decide la guerra: al poner fecha, el dios sabe que deshace a su adversario

«28Then Ohrmazd uttered the twenty-one words of the Ahuna Wairiya, showing the Foul Spirit his own final victory, the undoing of the Foul Spirit, the annihilation of the demons, the resurrection and the Final Body, and the freedom from Opposition for the creation for ever and ever.» — la oración de veintiuna palabras opera aquí como arma y como visión: al pronunciarla el dios muestra al adversario su propia derrota, la resurrección y el Cuerpo Final

«30As it is said in the Tradition: “When one-third was spoken, the Foul Spirit blanked out for fear; when two-thirds were spoken the Foul Spirit fell to his knees; when it was all spoken, the Foul Spirit became undone.”» — la Tradición gradúa el efecto de la fórmula por tercios: al primero el adversario se queda en blanco, al segundo cae de rodillas, y al pronunciarse entera queda deshecho

«34His first creation was self-established Well-being, that entity in the world of thought by which he made his body better when he thought the Creation. For his being “lord” is from setting in place the creation.» — el Bundahishn hace depender el señorío del dios de su acto creador: antes de poner en su sitio la creación, Ohrmazd no era Señor

«36But, having no other way out (ch rag), he fashioned Time in order to undo the Opposition.» — el texto presenta la creación del Tiempo como recurso forzado, no como libre despliegue: el dios no tenía otra salida

«From this form the Ahuna Wairiya appeared in the world of thought, from which the creation and the end of the creatures was manifest. That is the Tradition, as the Tradition was set in place when the creation was set in place.» — el Bundahishn identifica la oración Ahuna Wairiya con la Tradición misma y las hace coetáneas de la creación: la Tradición no se revela después, se pone al ponerse el mundo

«56Ohrmazd does not think something that he cannot do. The Foul Spirit thinks what he cannot do and even threatens to do it.» — el texto distingue a los dos Espíritus por la relación entre pensar y poder: uno no piensa lo que no puede hacer y el otro piensa lo que no puede y encima lo amenaza

«57Ohrmazd nurtured his creation in the world of thought in such a way that it was in moisture, unthinking, unseizable, unmoving, like semen. After the state of moisture, there was a mixture like semen and blood; after the mixture there was a rolled-up lump, like a …, then protrusions, like hands and feet, then cavities, like eyes and mouth, then motion, when it came into the light.» — el Bundahishn cuenta la creación como embriología: humedad, mezcla de semen y sangre, grumo enrollado, protuberancias que son manos y pies, cavidades que son ojos y boca, y por fin movimiento

«58And by setting in place the creation Ohrmazd is its father and mother. For when he nurtured the creation in the world of thought, that was being its mother» — el texto reparte los dos papeles en el mismo dios: criar la creación en el mundo del pensamiento fue ser su madre, y pasarla al mundo de los vivos, ser su padre; la frase sigue en la plana siguiente

«From the Endless Light he fashioned fire, from fire wind, from wind water, and from water the earth with all things with bones.» — el Bundahishn 1a da una serie de generación entre elementos: de la Luz Infinita el fuego, del fuego el viento, del viento el agua y del agua la tierra con todo lo que tiene huesos

«3As it says in the Tradition: The first creation was a drop of all waters, that is, everything was from water, except the semen of men and animals, for that semen is from fire.» — la Tradición hace de una gota de todas las aguas la primera creación y exceptúa el semen de hombres y animales, que viene del fuego

«6First he set in place the sky, light, visible, very far and in the shape of an egg, made of shining metal, that is, its essence was steel and male, and connected its top to the Endless Light [cf. 17:2]. He set in place the entire creation inside the sky, like a fortified camp, in which all the tools needed for the battle have been placed, or like a house in which everything is stored.» — el cielo se describe con forma de huevo y esencia de acero macho, y el mundo dentro de él como campamento fortificado donde están guardadas todas las herramientas de la batalla

«12Fifth, in r nw z in the middle of the world on the shore of the good River D it , where the middle of the world is, he fashioned the Bull placed alone: white, luminous, like a moon that measures three spears in height. To help it he gave it water and plants, for during the Mixture it receives strength and growth from them.» — el Bundahishn sitúa al Toro puesto solo en el centro del mundo, blanco y luminoso como una luna, y lo mide en lanzas

«13Sixth he fashioned Gay mard, luminous like the sun—he measured four spears in height, his width equal to his height—on the shore of the River D it , where the middle of the world is, Gay mard on the left, the Bull on the right.» — Gayōmard se describe como luminoso como el sol y se coloca a la izquierda del río con el Toro a la derecha: la pareja primordial queda dispuesta con una geometría exacta

«3He donned a white garment and held the office of High Priest. For all knowledge is with the high priests, who then teach people, and everybody learns from them. 4Ohrmazd's proper function was setting in place the creation, and the creation can be set in place by knowledge. Therefore he donned the office of knowledgeable men, that is, that of High Priest.» — el Bundahishn 3 reparte a las entidades cósmicas los oficios de los tres estados y justifica el del dios por su función: como la creación se pone por conocimiento, toma el oficio de los que saben, el de Sumo Sacerdote

«Likewise, the sky has seven levels: the cloud level; the sphere with the stars; the unmingled stars; paradise, where the moon is; Gar dm n, also called the light without beginning, where the sun is; the throne of the Amahrsapands; and the Endless Light, the throne of Ohrmazd.» — el texto ordena el cielo en siete niveles, de las nubes al trono de Ohrmazd, pasando por la esfera de las estrellas, el paraíso donde está la luna y Garōdmān donde está el sol; el troceo imprime *Amahrsapands*

«9In the same way, he fashioned seven creations in the world of the living: the sky, the water, the earth, the plant, the cattle, man, and the fire, whose brilliance is from the Endless Light, the throne of Ohrmazd.» — la serie de siete se repite en el mundo de los vivos —cielo, agua, tierra, planta, ganado, hombre y fuego—, de modo que los tres septenarios se corresponden entre sí

«15He set in place mankind in five parts: body, breath-soul (gy n), soul (ruw n), frame ( w nag), and pre-soul (frawahr). That is, the body is what is living. The breath-soul is what is connected with the wind, inhaling and exhaling (?). The soul is that which, in the body together with the consciousness (b y), hears, sees, talks, and knows. The frame is what is on the sun level. The pre-soul is what is before the Lord Ohrmazd.» — el Bundahishn reparte al hombre en cinco partes y define cada una por su función: cuerpo, alma-aliento ligada al viento, alma que con la consciencia oye, ve, habla y conoce, marco situado en el nivel del sol, y alma preexistente que está ante el Señor

«They were fashioned in order that, when men die during the period of the Assault, the body is connected with the earth, the breath-soul with the wind, the frame with the sun, and the soul with the pre-soul, so that it will be impossible for the demons to destroy the soul.» — las cinco partes se corresponden con destinos distintos al morir: el cuerpo con la tierra, el alma-aliento con el viento, el marco con el sol y el alma con la preexistente, y el reparto se explica como defensa contra los demonios

«19Fourth of beings in the world of thought is Shahrewar. Of beings in the world of the living he took the metals as his own.» — el capítulo asigna a cada Inmortal Vivificante una creación por suya, y a Shahrewar le tocan los metales

«26At Midday, Ohrmazd with the Amahrspands prepared the sacrifice in the world of thought. During the performance of the sacrifice, the entire creation was set in place. With him were the pre-souls of mankind, who brought all-aware, thoughtful wisdom to mankind.» — el Bundahishn pone un sacrificio en el origen: la creación entera se pone en su sitio durante la ejecución del rito que Ohrmazd celebra con los Amahrspands

«He said: “Which seems more profitable to you: that I fashion you forth to the world of the living so that you will fight in bodily form with the Lie until you cut it off and I will redress you immortal in the end and again give you to the world of the living where you will forever be deathless, ageless, without Opponents, or that you should eternally protect (the world of thought) against the Assault?”» — el dios plantea a las almas preexistentes una elección entre bajar a combatir en forma corporal con premio de inmortalidad al final, o quedarse protegiendo el mundo del pensamiento

«27The pre-souls of mankind saw by their all-aware wisdom the evil from the Lie and Ahrimen that would befall them in the world of the living, but, because the opposition from the Adversary would disappear in the end and they would again become sound and immortal in the Final Body for ever and ever, they agreed to go (to the world of the living).» — las almas preexistentes aceptan encarnarse con conocimiento previo del mal que les espera: el consentimiento informado es parte del relato

«The Foul Spirit's body was like a frog to look at, but he showed a man like a fifteen-year-old youth to the Whore and bound the Whore's mind to him.» — el Bundahishn describe al Espíritu Inmundo con cuerpo de rana y le atribuye la apariencia de un joven de quince años mostrada para atar la mente de la Ramera

«20Before he came to the Bull, Ohrmazd fed it healing henbane and smeared it before its eyes so that the evil, damage, and discomfort from their blows might be less. It immediately became weak and sick, its milk (= semen) came out, and it passed away.» — el Bundahishn cuenta una anestesia divina: antes del golpe el dios da al Toro beleño curativo y se lo unta ante los ojos para que el daño se sienta menos

«22Before he came to Gay mard, Ohrmazd brought sleep, fashioned in the form of a luminous, tall fifteen-year-old man, upon Gay mard for as long as it takes to utter one strophe of the G th s.» — el sueño que el dios echa sobre Gayōmard viene personificado como un joven de quince años y se mide en tiempo ritual, lo que se tarda en decir una estrofa de las Gāthās

«26Gay mard said: “Now that the Assault has come, mankind will be from my seed. One good thing will come from it: that they will perform good deeds.» — Gayōmard saca del Asalto una consecuencia buena: que la humanidad venga de su semilla y haga buenas obras

«The seven planets with numerous demons to help them were mingled into the firmament for the battle with the stars. He sullied the entire creation as when a fire rages and smoke rises everywhere, and they fought to reach the throne of those whose actions are above in order to mingle with them too.» — el Bundahishn pone a los siete planetas del lado del Asalto, mezclados en el firmamento para la batalla contra las estrellas: los astros errantes son aquí tropa enemiga

«28Hell is the center of the earth, where the Foul Spirit pierced the earth and rushed through.» — el texto localiza el infierno en el centro de la tierra, donde el Espíritu Inmundo la perforó al entrar

«2G shur n, that is, the soul of the Bull placed alone, came out of the body of the Bull, stood before the Bull, and, with a voice as when a thousand men cry together, complained to Ohrmazd: “To whom have you entrusted the guardianship of the creation, since the earth is lying trembling, the plant is dry, the water fouled? Where is that man of yours whom you said you would give so that he would utter care (for cattle)?”» — el alma del Toro sale del cuerpo y reclama al dios por la guardia de la creación con voz de mil hombres llorando: la queja es una demanda de cuentas, no un lamento

«5Then they showed it the pre-soul of Zarathustra, saying: “We shall set this one in place in the world of the living to utter care.”» — la respuesta a la queja del alma del Toro es mostrarle el alma preexistente de Zaratustra, que será puesta en el mundo de los vivos para decir el cuidado

«2But the sky in the world of thought, that is, that brave warrior who wears the steel armor that is the very sky that was set up against the Foul Spirit, presented a threat to him until Ohrmazd had made a stronghold harder than the sky around the sky.» — el cielo del mundo del pensamiento se describe como guerrero con armadura de acero que es el cielo mismo, y cierra la retirada del adversario

«3He appointed the warrior pre-souls of the sustainers of Order, with valiant horses and spears in the hands, around that stronghold, numerous as hairs on the heads of (the soldiers) who mount the guard of a stronghold. That stronghold, which the Righteous are in, they call Awareness-of-the-Righteous.» — la guarnición de la fortaleza celeste son las almas preexistentes a caballo y con lanzas, tan numerosas como los pelos de las cabezas de los que montan guardia

«1When it passed away, because it contained the seed (chihr) of the plants, from the limbs of the Bull placed alone there grew out of the earth fifty-five species of grain and twelve species of healing plants.» — de los miembros del Toro muerto brotan cincuenta y cinco especies de grano y doce de plantas curativas, porque contenía la semilla de las plantas

«2They transferred the light and the strength (z r) that was in the seed (t hm) of the Bull to the moon. 3That seed was purified by the light of the moon, was arranged in various colors, and a soul (gy n) was inserted in it.» — la luz y la fuerza de la semilla del Toro pasan a la luna, allí se purifican y se ordenan en colores, y solo entonces se les mete un alma

«8Because the body of Gay mard was made of metal, seven metals appeared from the body of Gay mard.» — el Bundahishn deriva los siete metales del cuerpo de Gayōmard y da la razón en la misma frase: su cuerpo estaba hecho de metal

«1As it says: “The Fortune of the good Mazdayasnian Tradition was held around the sky like the Girdle, that is the kusti, star-adorned, fashioned in the world of thought, with three folds, and four knots.”» — el texto hace del cinturón ritual, el *kusti*, una figura cósmica: la Fortuna de la Tradición rodea el cielo con tres vueltas y cuatro nudos, adornada de estrellas

«15He divided the well-made sky into three thirds, one above, connected to the Endless Light, in which is the Treasure containing eternal profit; one below, attached to the Darkness in the Depth, in which dwells the Lie full of evil: one below and above the two other thirds.» — el Dādestān ī dēnīg reparte el cielo en tres tercios: el de arriba unido a la Luz Infinita con el Tesoro, el de abajo pegado a la Oscuridad donde mora la Mentira, y el de en medio entre los dos

«19Then he fashioned the creation of this world and placed it in the middle third to be the front line (radag) of this world and that world. Among those creatures, he set in place man, who can organize, as the master of the creatures» — el mismo texto pone este mundo en el tercio de en medio y lo llama línea de frente entre los dos mundos, con el hombre como organizador y dueño de las criaturas

«23And so, by their revolution, the creations will ascend and descend, increase and decrease, the oceans will flow and ebb, vegetation will grow, and the creatures will prosper.» — el texto atribuye a la revolución de los astros el ascenso y descenso de las creaciones, el flujo y reflujo de los mares y el crecimiento de la vegetación

«29By a great and marvelous mystery, he gave living beings a vicarious immortality, the very best while living with the Adversary. For eternal life with the Adversary is pain, but he who has obtained a lineage (paywand) of offspring has a fierce strength.» — el texto llama misterio a una inmortalidad vicaria: la del linaje, que hace que quien tiene descendencia siga joven por sus hijos mientras vive con el Adversario

«47For beings in this world can recognize in this world the work and ways (ristag) of those in the other world by examining straight with their wisdom, when, by the straight analogy of the strength of wisdom, they examine, recognize, and expose what is not visible from what is visible and what used to be from what has come down to us.» — el texto enuncia el principio de conocimiento del otro mundo por analogía recta: se examina y se expone lo invisible desde lo visible y lo que fue desde lo que ha llegado

«48But the various parts that the foreknowledgeable teachers before us knew and transmitted to those who came after and so were tied (paywand-) to this era were so through people who took things away, transmitted falsely, and added deceit.» — el texto consigna la corrupción de su propia transmisión: lo que los maestros previos legaron pasó por gente que quitó cosas, transmitió en falso y añadió engaño

«65The most frightening Opposition planned by the lie-demon for the creatures in this world was causing the living to die, which he did by crooked command and in the hope that it would be his greatest victory.» — el texto identifica la muerte como la mayor obra del demonio de la Mentira, y a continuación la vuelve contra él: al matar al malvado le quita el instrumento de sus obras

«1It says in the Tradition: “I fashioned forth mankind in ten species, first that luminous, white-eyed one, Gay mard, and so forth to the tenth.” The tenth was the monkey, whom one calls the lowest of mankind.» — el Bundahishn 14 da diez especies de humanidad, de Gayōmard a la décima, y llama al mono lo más bajo de la humanidad

«3Then lead appeared from his head, tin from his blood, silver from his brain, iron from his feet, copper from his bones, crystal from his fat, steel from his arms, and gold from his soul (gy n) as it went forth.» — la lista empareja cada metal con una parte del cuerpo de Gayōmard —plomo la cabeza, estaño la sangre, plata el cerebro, hierro los pies, cobre los huesos, cristal la grasa, acero los brazos— y pone el oro en el alma que salía

«6At the completion of forty years, Mahl and Mahliy n grew up from the earth as a plant in the shape of a rhubarb with one stem and fifteen leaves. Their hands were in the back (or: at their ears), and they were attached (paywand-) to one another.» — la primera pareja brota como ruibarbo de un solo tallo y quince hojas, con las manos a la espalda y unidos el uno al otro; el paréntesis con la lectura alternativa es de Skjærvø

«9And the explanation is that the soul (ruw n) was made first, then the body. The soul inside the body guides one's duties.» — la glosa del propio texto invierte el orden corriente: primero el alma y después el cuerpo, y el cuerpo se hace para ejecutar los deberes que el alma guía

«11Ohrmazd said to Mash and Mashiy n : “You are humans. You are the parents of the world of the living. You were the first creations of my Complete Thought (= rmaiti), so you must perform work and law with complete thought! Think good thoughts, speak good speech, perform good action! And do not sacrifice to the demons!”» — el primer mandato a la pareja humana no es una prohibición moral general sino litúrgica: obrar con pensamiento completo y no sacrificar a los demonios

«16That was the first lying speech of theirs, which went astray, uttered to satisfy the demons. This was the first bliss the Foul Spirit took from them to be his own. By that lying speech they both became possessed by the Lie, and their souls (ruw n) will be in hell until the Final Body.» — la caída de la primera pareja es un acto de habla, no de apetito: atribuir la creación al Espíritu Inmundo, y por esa mentira quedan poseídos por la Mentira hasta el Cuerpo Final

«21After another thirty days and nights, they came upon a sheep with dark wool and white cheeks, which they killed. Using lote (?) and box tree, guided by those in the other world, they built a fire, for those two trees make the best fire. They kindled the fire again using their mouths, and as the first firewood they burnt wood from frankincense and (other various trees). They roasted that goat on a spit, leaving a piece of meat the size of three fists in the fire. They said: “It is the fire's share.” And one piece of it was shot up to heaven. They said: “This is the gods’ share.”» — el relato cuenta el primer sacrificio con detalle técnico —las dos maderas que hacen mejor fuego, el asado en espetón— y reparte dos porciones, la del fuego y la de los dioses; el texto llama cabra a lo que acaba de llamar oveja, y la discrepancia se consigna sin armonizar

«23They dug a kiln in the ground, smelted iron, struck it with stones, made a blade out of it, cut trees with it, and prepared wooden bowls from it.» — la metalurgia entra en el relato como obra piadosa de la primera pareja: cavan un horno en la tierra, funden hierro, lo golpean con piedras y hacen una hoja

«27Mashiy n jumped up, milked a cow, and poured the milk toward the north. 28By that sacrifice, the demons became strong. They made both of them so dry-assed (= impotent) that for fifty years they had no desire to get together. Even when they did get together, no children were born.» — el sacrificio a los demonios se paga con esterilidad: la leche vertida hacia el norte fortalece a los demonios y deja a la pareja cincuenta años sin deseo ni hijos

«31Six pair of twins were then born from them, male and female, and all the brothers married their sisters.» — el texto consigna sin rodeos que los seis pares de gemelos casaron hermano con hermana: es el *khwēdōdah* puesto en el origen de la especie

«35From every fifteen species, nine species were transferred on the back of the bull Sris g across the Fr kh-kerd Sea to the other six continents and settled there.» — el poblamiento de los seis continentes restantes se hace a lomos del toro Srisōg, que cruza el mar con nueve de cada quince especies

«10And they praised Ohrmazd's work of creation and went about their duties. They did the will of the Creator and laid the fundation of much activity that was to benefit the world, especially khw d dah, the most pious of deeds for giving birth, for establishing lineages (paywand-), and for the creatures of the world to go forth in large numbers.» — el Dēnkard VII llama al *khwēdōdah* la más piadosa de las obras y la funda en tres efectos: dar a luz, establecer linajes y multiplicar las criaturas; el troceo imprime *fundation*

«14Taught by the gods, Mash and Mashiy n began making clothes, herding animals, and working iron and wood, which together with agriculture and husbandry, were their foremost crafts.» — el texto atribuye a enseñanza de los dioses los oficios primeros: vestir, pastorear, trabajar el hierro y la madera, con la agricultura y la ganadería

«11Thus Yima made this earth expand by one third of what it had been before. Here animals, small and large, and men went forth, all according to wish and pleasure.» — el Videvdad 2 resuelve la sobrepoblación ensanchando la tierra: Yima la hace crecer un tercio y los animales y los hombres salen a ella a su gusto

«38After unbounded time, he created Time-of-long-rule. Some call it bounded time. From Time-of-long-rule he created “Non-passing-away,” so that nothing made by Ohrmazd would pass away. From Non-passing-away “Lack of comfort” appeared, so that the demons should have no comfort.» — el Bundahishn encadena tres creaciones desde el tiempo ilimitado: el Tiempo de largo mando, de él el No-pasar, para que nada hecho por Ohrmazd pase, y de este la Falta-de-consuelo, para que los demonios no la tengan

«30For, also the Righteous Zarathustra of the Spit mas, supreme among the righteous, the greatest among messengers, the most Fortunate of those born, and model for those in this world, luck came upon him from Ohrmazd the Creator in the form of the all-aware wisdom. He saw one who was immortal and childless and one who was mortal but had children. Then he found terrifying the one with eternal life but without children, but praiseworthy him whose lineage went forth while mortal himself. For he much rather wished and desired to have a child born from his loins come to him—namely Ush dar, Ush dar-m h, and S sh ns—and mortality rather than eternal life for himself.» — el texto pone a Zaratustra ante la elección entre inmortalidad sin hijos y mortalidad con linaje, y le hace preferir la segunda, con los tres Revitalizadores nacidos de sus lomos

«35There it is clasped, blazing in the world of thought, that fastness of bonds guarding all bonds, which is nothing but the great Fortune guarding all bonds, the pure, doubt-dispelling Tradition, which shone brightly and lit up in the distance, like a Girdle, star-adorned and fashioned in the world of thought, the good Mazdayasnian Tradition» — el texto vuelve a figurar la Tradición mazdayasniana como Cinturón adornado de estrellas que ciñe el límite del tercio superior y que ningún demonio logra franquear

«8Radiant Yima with good herds sacrificed to Druw sp from high Mount Hukarya a hundred stallions, a thousand bulls, ten thousand rams, and also bringing a libation, saying: “Give me that prize, O good, strongest Druw sp , that I may bring flocks of sheep and herds of cattle to Ahura Mazd 's creatures and bring them non-destruction; that I may remove hunger and thirst, old age and death, heat and cold from Ahura Mazd 's creatures for a thousand autumns!”» — el Yasht 9 fija la forma del sacrificio heroico: cien sementales, mil toros, diez mil carneros y una libación, y la petición no es para sí sino para quitar hambre, sed, vejez, muerte, calor y frío a las criaturas

«Under his command, beasts and men never died, waters and plants never dried out, and there was no lack of savory foods. 33There was no cold or heat, no old age or death. Envy made by the evil gods there was not.» — el Yasht 19 describe la edad de oro de Yima por lo que en ella no había: ni muerte, ni sequía, ni escasez, ni frío ni calor, ni envidia fabricada por los dioses malos

«That was before, when he had not yet lied, before this one insidiously brought him the word Deception, for him to understand (the world?) as it not really was. 34After that, the Fortune, now visible, ran away from him in the form of a bird. No longer seeing the Fortune and seeking it in vain, radiant Yima with good herds roamed unhappy and despondent. Senseless he blundered about on the earth.» — el himno data la caída de Yima en una mentira y hace huir a la Fortuna en forma de pájaro: el rey queda vagando sin sentido por la tierra

«that I may overcome the Giant Dragon with three mouths, three heads, six eyes, a thousand tricks, the mighty strong, deceiving Lie, this evil possessed by the Lie and afflicting living beings, which the Evil Spirit fashioned, inexpertly, upon the world of the living with bones for the destruction of the living beings of Order.» — la petición de Thraētaona describe al Dragón Gigante con tres bocas, tres cabezas, seis ojos y mil trucos, y lo declara fabricado sin destreza por el Espíritu Maligno

«56The Turian villain Frangrasy n sought the strong unseizable Fortune from the Wourukasha Sea. Throwing off his clothes, naked, he sought that Fortune which belongs to the Aryan lands, to the born and unborn, and to Zarathustra, sustainer of Order. But that Fortune rushed forth, ran away, and evaded him.» — el Yasht 19 cuenta tres intentos del turanio Frangrasyān de arrebatar la Fortuna del mar desnudándose, y de cada fracaso nace un lago: la Fortuna no se toma, se otorga

«8During the kingship of Kay-Us (K yus) in the same millennium, the demons were very violent, and shnar came to strike them down. But Kay-Us's mind became unhinged, and he went to do battle with the sky. He fell down, and the Fortune was taken from him.» — el Bundahishn 33 cuenta que Kay-Us quiso dar batalla al cielo con la mente trastornada, cayó y perdió la Fortuna

«17in which Zarathustra received the Tradition from Ohrmazd and brought it to Iran. King Wisht sp received it and made it go forth, but fought a fierce battle with Arz sp, in which Iranians and non-Iranians were greatly decimated.» — la crónica sitúa en el cuarto milenio la recepción de la Tradición por Zaratustra de manos de Ohrmazd y su aceptación por el rey Wištāsp, con la guerra que siguió

«He extinguished numerous fires, took the Mazdayasnian Tradition and the Zand and sent it to Rome, and the Avesta was burned.» — la crónica carga sobre Alejandro la apropiación de la Tradición y el Zand, enviados a Roma, y el incendio del Avesta

«24During the reign of Kaw d, Mazdak, son of B md d, appeared and laid down the law of Mazdakism. Kaw d was deceived and led astray. He ordered that wife, children, and property should be held in common and be shared.» — la crónica consigna el mazdakismo por su contenido, la puesta en común de mujer, hijos y propiedad, y lo cuenta como interrupción de la Tradición mazdayasniana

«They sent forth their own law and evil tradition, and threw into confusion many customs of old. The Mazdayasnian Tradition was weakened, and it became customary to wash, bury, and eat corpses.» — la crónica cierra con la conquista árabe y mide el cambio por los usos funerarios: lavar, enterrar y comer cadáveres, que para el texto es lo contrario de lo debido

«19After that it came to Tahm raf with the Weapon, who conquered demons and evil men, sorcerers, and witches. He abolished sacrifices to idols and sent forth among the creations homage and sacrifices to the Creator. The Dark Spirit turned himself into the form of a horse and carried him for thirty winters.» — el Dēnkard VII pone en un mismo acto la abolición de los sacrificios a los ídolos y la instauración del homenaje al Creador, y añade la cabalgadura del Espíritu Oscuro convertido en caballo por treinta inviernos

«20Then it came to Jamsh d, son of Wiwangh, telling him to converse with Ohrmazd. Of the four branches of the Tradition— priests, warriors, husbandmen, and artisans—he received all four. This enabled him to expand, increase, and make grow the world and, by the strength ( z) of moderation, to establish among the creatures absence of death, old age, corrosion and rot, making them blessed with Fortune and completely confident.» — el Dēnkard reparte la Tradición en cuatro ramas —sacerdotes, guerreros, labradores y artesanos— y dice que Jamshīd las recibió las cuatro, de donde le vino el poder de abolir muerte, vejez y corrupción

«27By husbandry, he revealed the diseases that plague the body and showed people the art of healing.» — el texto deriva la medicina de la rama labriega de la Tradición: por la agricultura reveló Frēdōn las enfermedades del cuerpo y enseñó el arte de curar

«32At another time, when Jam's Fortune was divided, warriordom, the second branch of the Tradition, came to Karis sp, son of S m, as his share.» — el Dēnkard hace que la rama guerrera de la Tradición le toque en suerte a Karisāsp cuando se dividió la Fortuna de Jam

«38It then came to splendid Kay Siy wakhsh, who with it built the miraculous Kang castle in order to keep within it for protection the many marvels, the Fortune, and the mysteries of the» — el castillo de Kang se construye en el relato como depósito: guarda dentro las maravillas, la Fortuna y los misterios de la Tradición; la frase sigue en la plana siguiente

«39It came to Kay Husr y, son of Siy wakhsh, enabling him to conquer Frangrasy , the Turanian sorcerer, and many of the same brood, who destroyed the world of the living.» — el Dēnkard llama hechicero al turanio Frangrasyān y hace de su derrota el efecto de la misma transmisión de la Palabra que recibieron los reyes anteriores

«11You, who with the help of these (songs/men) are guarding Order and good thought for the duration of a lifespan,» — la Gāthā pide al dios que enseñe a decir, por su inspiración y por su boca, las palabras con que la primera existencia vuelve a estar aquí; la frase sigue en la plana siguiente

«1To you gods the breath-soul of the cow complains: “For whom have you carved me? Who has fashioned me? Wrath, violence, and restraint keep me bound, as well as fetter and oppression. I have no pastor other than you gods, so appear to me with a good forager!”» — el Yasna 29 abre con la queja del alma de la vaca, que pregunta para quién la tallaron y quién la hizo, y reclama un pastor a los dioses

«8“This one here is the one found by me who alone listens to our ordinances, Zarathustra of the Spit mas. He wishes, O All-knowing one, to make poems of praise heard for us and for Order,» — la respuesta a la queja es el nombramiento de Zaratustra, elegido por ser el único que escucha las ordenanzas

«9Thus promised, the breath-soul of the cow lamented: “Am I one who would direct a forceless voice at the pleasing (of the heavenly arbiters?), the voice of a man without life-giving power?» — el alma de la vaca no se conforma con el elegido y objeta que la voz de ese hombre es sin fuerza: la objeción queda en el texto sin resolverse

«8then I declare myself to him first as the real Zarathustra; second, that I wish to command hostilities for the one possessed by the Lie, but for the sustainer of Order I wish to be support and strength, for I would like to receive the adornments of one who commands at will; and, third, that, to the extent that I can, I am praising you, O All-knowing one, and weaving you (into hymns).» — la Gāthā pone a Zaratustra declarándose en tres puntos: que es el verdadero Zaratustra, que quiere hostilidad para el poseído por la Mentira y apoyo para el sustentador del Orden, y que alaba al dios y lo teje en himnos

«1To what earth/ground am I bending? Where shall I go to (find) a grass land? They do not recognize me as a member of the family and community. The household which I want to pursue has not favored me with its generosity nor the rulers of the land, who are possessed by the Lie. How shall I win your favor, O All-knowing Lord?» — el Yasna 46 abre con el poeta sin tierra ni familia que lo reconozca, rechazado por la casa que pretendía y por los señores del país

«2I know why I am weak, O All-knowing one. It is because of my lack of cattle and because I have few men. I am complaining to you: look at it, O Lord.» — el poeta explica su debilidad en términos materiales, falta de ganado y de hombres, y la convierte en queja dirigida al dios

«11By their bad commands, the “poetasters” (kawis) and “mumblers” (karpans) have harnessed mortal man to evil actions in order for the present existence to keep being destroyed, they whom their own breath-soul and their own vision-soul will cause to shudder in anger when they have come to the Ford of the Accountant and become, for their entire lifespan, guests in the house of the Lie.» — la Gāthā condena a los *kawis* y *karpans* por sus malos mandatos y les asigna un destino: temblar ante el Vado del Contador y ser huéspedes de la casa de la Mentira

«19He who shall now produce for me the true new existence in accordance with Order, for Zarathustra, one which is the most Juicy in exchange value, for this one who earns it as his fee, an existence of the highest order: a bull and a cow together with all things to be found in one's thought.» — el premio que la Gāthā pide se dice en vocabulario de trueque y de ganadería: la nueva existencia más jugosa en valor de cambio, un toro y una vaca y todo lo que se halle en el pensamiento

«4Those who by their evil guiding wisdom and by the utterances of their tongues will only increase Wrath and Obstruction, they who tend no cattle among those who do and not one of whom has overcome bad deeds by good deeds, they will define the old gods as the vision-soul of the one possessed by the Lie.» — el Yasna 49 ata el error doctrinal al descuido del ganado: quienes no apacientan reses entre los que sí lo hacen son los que definen a los viejos dioses como el alma-visión del poseído por la Mentira

«11But those whose command, actions, speech, vision-souls, and thoughts are all bad, the wicked ones, their breath-souls are at this very moment coming toward them with bad foods. On account of their true state they shall be guests in the house of the Lie.» — la Gāthā hace que la comida mala salga al encuentro de los malvados en el momento mismo, no al final: el castigo se describe como estado verdadero y no como sentencia

«2The death-averting Haoma, sustainer of Order, answered me: “I, O Zarathustra, am the death-averting Haoma, sustainer of Order. Ask me hither, Spit ma-son! Press me forth to drink! Praise me for strength, as the future Revitalizers too will praise me!”» — el Yasna 9 pone al propio Haoma pidiendo a Zaratustra que lo invoque, lo prense y lo alabe, y apoyando la petición en que los futuros Revitalizadores harán lo mismo

«6Thus, the man who shall come to him (at the judgement?) without being capable, that one will find himself in the net of the web of the Lie. For, when you, O Lord, set in place the first vision-souls, you said: That one is possessed by the Lie who is best for the one possessed by the Lie, and that one is a sustainer of Order who has a sustainer of Order as friend.» — la Gāthā funda la separación de los dos bandos en las primeras almas-visión puestas por el dios: es poseído por la Mentira quien conviene al poseído por la Mentira, y sustentador del Orden quien tiene por amigo a otro sustentador

«11He smashed the horse-devouring, man-devouring horned dragon, over whom the yellow venom rose up to the height of a spear. Kers spa cooked his meal on its back in an iron pot at noon time, but the villain got hot and began to sweat. He shot out from under the pot, scattering the boiling water. Frightened, the heroic-minded Kers spa ran off and away!”» — el Yasna 9 remata la hazaña del dragón con una escena cómica: Kersāspa cocina sobre su lomo, el dragón suda de calor, salta y el héroe huye espantado

«14Renowned in the Aryan Expanse, you were the first, O Zarathustra, to chant the Ahuna Wairiya with pauses and fourfold repetitions, the last time with stronger enunciation.» — el mérito que el texto atribuye a Zaratustra es de ejecución: fue el primero en cantar el Ahuna Wairiya con sus pausas y sus cuatro repeticiones, la última con más fuerza

«88who was the first to think good thoughts, speak good words, and perform good acts; who was the first priest, charioteer, and husbandman;» — el Yasht 13 hace de Zaratustra el primero de las tres funciones a la vez, sacerdote, auriga y labrador, además del primero en la tríada de pensamiento, palabra y obra

«89He was the first priest, charioteer, and husbandman. He was the first to turn his seed away from evil gods and men and their brood. In the existence with bones, he was the first to praise Order and scorn the old gods.» — el himno repite la fórmula de las tres funciones y añade el gesto que define la ruptura: apartar su semilla de los dioses malos y ser el primero en alabar el Orden y despreciar a los viejos dioses

«93When he was born and grew up, waters and plants prospered, waters and plants grew, and all the creations set in place by the Life-giving Spirit called down blessing:» — el nacimiento del profeta se marca en el himno por un efecto vegetal y acuático: prosperan y crecen las aguas y las plantas, y las creaciones bendicen

«17Praised among those worthy of sacrifice, not to be moved away from the straightest paths, she stood on the chariot, good Ashi the tall, thus speaking with words: “Who are you who invoke me whose voice resounds in my ear as the most beautiful, more so than all others?”» — el Yasht 17 hace que Ashi pregunte quién la invoca con una voz que le suena la más hermosa de todas, antes de saber que es Zaratustra

«80Before that, the evil gods would run about and indulge their pleasures in full view. In full view they would drag off the women from the humans and forcefully debase them, weeping and complaining.» — el himno describe el mundo antes de la fórmula: los dioses malos a la vista de todos, arrastrando mujeres y forzándolas

«81Then a single Ahuna Wairiya of yours, which you, Zarathustra, sustainer of Order, chanted, with partitions spoken four times, the last with stronger enunciation, drove all the evil gods under ground, depriving them of sacrifice and hymn.» — un solo Ahuna Wairiya bien ejecutado basta en el texto para meter bajo tierra a todos los dioses malos y dejarlos sin sacrificio ni himno: la eficacia está en la recitación

«7that she, Chist the straightest, sustainer of Order, set in place by Ahura Mazd , should give strength to his feet and arms, hearing to his ears, health and fattiness to his entire body, and that clear-sight which the Kara fish in the sea has, who can see the distant turn as narrow as a hair of the river Rangh with distant shores, deep as the height of a thousand men.» — la petición de Zaratustra a Cistā es de cuerpo y de vista: fuerza en pies y brazos, oído, salud y gordura, y la clarividencia del pez Kara, que ve en el río lo estrecho como un cabello

«99We sacrifice to the strong Fortune of the Kawis … which followed Kawi Wisht spa, making him help the vision-soul along with his thoughts, words, and acts, so that he chose to praise this vision-soul, chasing the enemy, sending the evil gods on their way.» — el Yasht 13 atribuye a la Fortuna de los Kawis que Wištāspa ayudara al alma-visión con pensamientos, palabras y actos, y la liberara de sus ataduras

«36She asked him: “Give me that prize, O W yu, whose work is above, that I may be dear, beloved, and recognized in the home of Kawi Wisht spa!» — el Yasht 15 pone a Hutaosā pidiendo a Wāyu ser querida y reconocida en la casa del rey: la petición de una mujer al dios es de posición doméstica

«6The Evil Spirit of evil creations answered him deceptively: “Do not destroy my creation, Zarathustra, sustainer of Order! You are the son of Pourush spa, bathed in libations from the time in the womb. Praise back the good vision-soul» — el Videvdad 19 hace que el Espíritu Maligno tiente a Zaratustra con un premio a cambio de que retracte el alma-visión mazdayasniana

«9Zarathustra of the Spit mas attacked him back: “With the mortar and the bowl, the haoma, and the word spoken by Ahura Mazd ! That is my weapon, the best. With that word I shall overcome and take it away, O Evil Spirit who give evil gifts, with that well-made weapon. The Life-giving Spirit made it for unbounded time.» — la respuesta de Zaratustra nombra su arma y es instrumental ritual: el mortero, el cuenco, el haoma y la palabra dicha por Ahura Mazdā

«46He is born, Zarathustra, sustainer of Order, of the house of Pourush spa! How shall we find death for him? He opposes and strikes down the evil gods, he, the greatest of destroyers of evil gods!”» — el Videvdad pone a los dioses malos reunidos en el monte Arzūra preguntándose cómo darle muerte al recién nacido

«3When Ohrmazd had fashioned the creature (dahishn) of Zarathustra, the Fortune was then before Ohrmazd. The creature of Zarathustra fell down upon the Endless Lights and, via the sun, moon, and stars, upon the fire in the house of Z ish and upon the wife of Z ish, when that girl was born who became Zarathustra's birth mother.» — el Dēnkard VII hace bajar la Fortuna de Zaratustra por una escala de luces —las Luces Infinitas, el sol, la luna, las estrellas— hasta el fuego de una casa y la mujer que dará a luz a su madre

«14Ohrmazd the Creator then transmitted Zarathustra's pre-soul through the h m to the parents of Zarathustra by a miracle.» — el Dēnkard hace pasar el alma preexistente de Zaratustra a sus padres por medio del *hōm*, la planta del sacrificio

«15It was the conclusion of the third millennium, at the end of the 3000 years when the creation was in the world of thought without the Assault—after the creation was in the world of thought but before the Lie came upon it—that the Amahrspands fashioned the pre-soul of Zarathustra. It sat down among them in a man's body, speaking with mouth and tongue,» — el alma preexistente de Zaratustra la fabrican los Amahrspands al cerrarse el tercer milenio, y se sienta entre ellos en cuerpo de hombre que habla con boca y lengua

«19Ohrmazd argued: “It is not seemly that we should send Zarathustra down to the world of the living with bones, equipped with a mouth, tongue, and speech. 20If we send Zarathustra down to the world of the living in a man's body, with a mouth, tongue, and speech, it will be apparent that he is my seed (t hmag). They will say about him: “It is the Righteous Man!” Therefore we shall fashion him together in water, earth, plants, and animals, 21and we shall bring him to P rush sp's village, so that they shall say Zarathustra is from two good seeds (t hm), one from the Amahrspands, namely N ry sang, and one from men, namely Jam.”» — el dios razona que enviar a Zaratustra ya hecho hombre delataría que es su semilla, y decide componerlo en agua, tierra, plantas y animales para que se le tenga por hijo de dos buenas semillas, una divina y otra humana

«22Then the Amahrspands fashioned a stalk of h m, the height of a man and of superior color and moist, brought Zarathustra's pre-soul into it, made it go forth from the Endless Light, and placed it there on Mount Asnwend.» — los Amahrspands meten el alma preexistente en un tallo de *hōm* de la altura de un hombre, lo hacen salir de la Luz Infinita y lo ponen en el monte Asnwend

«38Then the cloud released its water, again and again, drop by drop, and in equal measure and warmth. By this there was joy for beasts and men: as much semen as two plowing oxen. Thereupon plants of all species grew up, even on dry ground, at a time when other plants are wilted, and Zarathustra's essence came from that water to those plants.» — la esencia corporal de Zaratustra llega a sus padres por la lluvia y las plantas: la nube gotea en medida y calor iguales y crecen plantas de todas las especies aun en suelo seco

«43As the Adversary struggled to make that milk ineffective and disappear—as is well known from the Tradition—he, the greatest among them, assembled the demons and said: “You will be annihilated, O demons, if that food is set up,” i.e., (if) it was made and placed, “and a man comes into existence in it, namely, Righteous Zarathustra. Who among you agrees to destroy him while he is but a fetus?» — el Adversario reúne a los demonios para impedir que se prepare la comida ritual, y el texto da la razón: es más fácil deshacer a Zaratustra mientras es feto

«46Afterward, P rush sp asked that h m back from Dugd w, and he pounded it and mixed it with the milk that contained Zarathustra's body essence. Here, then, the pre-soul and Zarathustra's body essence came together. 47When the h m and milk were mixed and had been announced (niw y n-) to Ohrmazd, P rush sp and Dugd w drank it. Here, then, Zarathustra's Fortune, pre-soul, and body essence were completely assembled» — el Dēnkard hace que Fortuna, alma preexistente y esencia corporal se junten en los padres al beber el *hōm* machacado y mezclado con la leche: la concepción del profeta es una operación de laboratorio ritual

«53After the conception of Zarathustra, the demons again strove hard to destroy Zarathustra in the belly of the mother, and they made her womb sick with the sharpest and most painful pain, so much so that she consulted the witch doctors about how to seek healing.» — los demonios atacan a la madre encinta con dolor de matriz, y ella acude a los médicos brujos

«54Again, a great wonder appeared: She heard a loud voice from high above, from Ohrmazd and the Amahrspands: “O wife! Go not where you are going! This disease cannnot be healed by the witch doctor's medicine. Wash your hand, take firewood in that hand, and bring meat and cow's fat to that child. Bring fire, heat him with the fire, and lay him on the bed, and you shall be well!”» — la voz de lo alto le prohíbe la medicina de los brujos y le prescribe en su lugar un procedimiento con leña, carne, grasa de vaca y fuego

«61That Zarathustra would be born and bring the Word was made known not only by Jam and Fr d n and many learned men. The gods, too, proclaimed it through the language of animals and sent it forth in the world so that it too might be witness to his bringing of the Word.» — el anuncio del nacimiento lo hacen, según el texto, tanto los sabios de antaño como los propios dioses por la lengua de los animales

«67As for the Bull placed alone, we know that it spoke against Ahrimen's striking: “Even if you think, O Evil Spirit, that you can overcome everything by this killing, even so you cannot overcome us by this killing» — el Toro puesto solo responde a su matador que matar no vence, y anuncia desde su muerte la venida de Zaratustra

«2He laughed at birth. The seven nurses who were sitting around him were frightened and said: “What was this? Was it on account of greatness or disrespect that this young child laughed at his birth like a worthy man pleased with performing his duties?”» — el Dēnkard abre la vida del profeta con una risa al nacer, y pone a las siete nodrizas discutiendo si fue por grandeza o por falta de respeto

«9He consulted D rasraw about how to destroy him in such a manner that he himself would not be affected. The evil priest howled that the remedy was for him to pile up firewood and place Zarathustra in the middle of it, then light the fire and burn him.» — el sacerdote malo Dūrāsraw aconseja al padre quemar al niño en una pira, y el texto llama remedio a ese consejo

«16Here too a great wonder appeared to many: When the wolf had come within a few meters, then Zarathustra, with the help of the gods, struck the jaws of the wolf, so that its jaws hung slack and impotent.» — en el cuarto atentado el niño, con ayuda de los dioses, golpea las quijadas de la loba y se las deja colgando e impotentes

«35He said to D rasraw: “In our village you are the most learned in how to sacrifice to the demons. Sacrifice this of mine!”» — el padre pide al sacerdote malo que sacrifique, y lo presenta por su especialidad declarada: el más docto del pueblo en sacrificar a los demonios

«38Three times those men exchanged these words. Zarathustra stood up and said to them, breaking (the jar) with his right foot: “I sacrifice for Righteous men and women! I sacrifice for the poor men and women. If P rush sp engages any men or women possessed by the Lie,” i.e., to perform the sacrifice, “the sacrifice will embrace the sacrificers!”—i.e., he should sacrifice who ought to sacrifice!”» — el niño rompe la jarra con el pie derecho y enuncia la regla del oficiante: sacrifica por los justos y por los pobres, y quien debe sacrificar es quien tiene que hacerlo, no cualquiera; las glosas *i.e.* son del propio texto pahlavi

«52That was Wahman, who seemed to him of outstanding body, i.e., in body more pleasing to the eye, and outstandingly beautiful, i.e., he was outstanding in every thing. Wahman seemed to him as tall as three men as tall as spears. Wahman seemed to him to be carrying a branch of … , which he had removed from that plant without harming the plant. That was the branch of the Tradition in the world of thought. By it he indicated that one should behave according to the Tradition thus, without harming anything.» — la rama que Wahman lleva cortada sin dañar la planta se interpreta dentro del texto como la rama de la Tradición: la manera de tomarla enseña la manera de comportarse

«46After that, they were no longer able to appear in the world in demon-shape in order to cause harm, so they appeared to people with the character (kh m) of gods. But people recognized them as demons, not as gods.» — el Dēnkard consigna el efecto duradero del exorcismo: los demonios ya no pueden mostrarse en forma de demonio y se presentan con carácter de dioses, aunque la gente los reconoce

«As Zarathustra himself said: “They attributed to me thirty-three crimes, and they bound me with thirty-three chains, those wicked villains who sacrifice to the demons.» — el texto pone en primera persona la cuenta de la persecución: treinta y tres delitos imputados y treinta y tres cadenas

«74In order to convince King Wisht sp and the learned men with him of the truth of the Tradition, Ohrmazd the Creator sent Wahman, Ashwahisht, and the Life-giving Fire to Wisht sp to convey the message that Zarathustra was the one true bringer of the Word and that Ohrmazd wished Wisht sp would receive the Mazdayasnian Tradition and send it forth in the world.» — el Dēnkard hace que el propio dios envíe a Wahman, Ashwahisht y el Fuego Vivificante a convencer al rey de que Zaratustra es el verdadero portador de la Palabra

«and never pass away. We shall give you a son, Pishish tan by name, immortal and unaging, undeteriorating and undecaying, alive and king in both existences» — la promesa de los Amahrspands a Wištāsp es un hijo inmortal y rey en los dos mundos, el del pensamiento y el de los vivos; la frase empieza en la plana anterior y sigue con la amenaza de los buitres

«2When Zarathustra recited the Tradition in the house of Wisht sp it appeared to the eye that bliss was also disclosed to small and large animals, to the fires, and also to the entity in the world of thought protecting the dwelling and the house.» — el texto mide el efecto de la recitación por la dicha que se hace visible en los animales, los fuegos y la entidad que protege la casa

«6Ohrmazd said: “I cannot do that, for, if I do, then Ahrimen's brood, the villainous T r Br dr khsh, who was made to kill you, will become immortal, and there will be no Resurrection and the Final Body will not be made, which is what the poor hope for.» — la negativa del dios a hacer inmortal a Zaratustra se funda en una consecuencia: haría inmortal también a su asesino y no habría Resurrección ni Cuerpo Final, que es lo que esperan los pobres

«13Ohrmazd said: “It is better. You have listened and observed well, Zarathustra. He who has noble children seems to me to be better off than if he were to live forever. Take a wife and have children! For whoever commits the sin of not taking a wife will not come to paradise.”» — el dios convierte la elección de Zaratustra en precepto: tomar mujer y tener hijos, y declara pecado que cierra el paraíso el no casarse

«14People should learn and listen to what they see in the Avesta and Zand with their own eyes and hear it with their own ears. For they acquire knowledge from learning, and from listening they become cultured and kind. By knowledge and kindness, one becomes worthy of going to paradise and Gar dm n to see Ohrmazd and the Amahrspands.» — el texto pone la vía al paraíso en el estudio y la escucha del Avesta y el Zand, de donde vienen el conocimiento y la bondad

«15Then Ohrmazd sent N ry sang, saying: “Go to Ardwahisht and tell him to mix hemp into his wine and give it him to drink!”» — la conversión del rey se logra por una droga administrada por orden divina: cáñamo mezclado en el vino

«17When Wisht sp had drunk the wine, immediately he lost consciousness and they led his soul to Gar dm n and showed him the value of receiving the Tradition.» — el rey pierde la consciencia y su alma es llevada a Garōdmān, donde se le muestra el valor de recibir la Tradición: la creencia se obtiene por visión inducida

«of a wolf, 24but that wicked one died on the spot from a worse death. 25And Zarathustra's end came on Sunday in the month of Day.» — el texto cierra la vida del profeta con la muerte de su asesino en el sitio y con la fecha, un domingo del mes de Day; la frase empieza en la plana anterior con el disfraz de lobo

«62We sacrifice to the … pre-souls of the sustainers of Order, who watch over yonder semen, that of Righteous Zarathustra of the Spit mas, nine and ninety …» — el Yasht 13 pone a casi cien mil almas preexistentes de guardia sobre el semen de Zaratustra: la escatología depende de la custodia de un depósito

«129who shall be called “obstruction-smashing Revitalizer” and “Astwad-erta”: “Revitalizer” because he will revitalize the existence and give it bones; “Astwad-erta” because, when “possessing bones” (astwad) and life breath, he will seek again “bony” freedom from danger for withstanding the Lie.» — el himno explica los dos nombres del Revitalizador final por lo que hará: revitalizar la existencia y darle huesos, es decir, hacerla corpórea

«11With it they shall make the existence Perfect (frasha), incorruptible, indestructible, undecaying, unrotting, ever-living, ever-life-giving, having command at will, so that when the dead arise again he will come, making alive and free from destruction, and the existence will be made Perfect in exchange value» — el Yasht 19 enumera los atributos de la existencia perfeccionada y la sitúa después de la resurrección de los muertos, de nuevo en vocabulario de valor de cambio

«94He will see with the eyes of the guiding wisdom. He will look out for all living beings, chasing her, the one of evil seed. He will see the entire existence with bones with the eyes of the milk libation. He will make firmly indestructible the entire world of the living with bones.» — el Revitalizador mira con dos clases de ojos en el mismo pasaje, los del pensamiento rector y los de la libación de leche: la visión final se dice en términos rituales

«95The Companions of obstruction-smashing Astwad-erta will come forth, those of good thought, speech, and deeds, of good vision-souls, who none of them have ever once spoken anything wrong with their own tongue. Wrath with the bloody mace, he of evil Fortune, will retreat before them. With Order he shall overcome the evil Lie, the one of darkness, of evil seed.» — los Compañeros del Revitalizador se definen por no haber dicho nunca nada mal con su propia lengua: la condición del ejército final es de habla correcta

«61As it is said: Three times Zarathustra approached Hw w. Each time his seed (t hm) went onto the ground. The divine N ry sang kept receiving the luminous strength of that seed and entrusted it to the divine An h d for safe keeping. In due time she will mingle it with the mother. 99,999 pre-souls of the sustainers of Order are appointed to guard it so that the demons do not spoil it.» — el Bundahishn 35 organiza la custodia del semen de Zaratustra como cadena de depositarios: Nēryōsang lo recibe, Anāhīd lo guarda y casi cien mil almas preexistentes lo vigilan

«2The awareness acquired through predictions in the Avesta about the ninth and tenth centuries (of the last millennium), the nature of which is now visibly exposed, will turn out to be true, such as: the rule of Iranians will come to an end (and depart) from the land of the Iranians; law, practice, and custom will be destroyed; and the long-limbed Christians with parted hair will rule.» — el Dēnkard VII 8 presenta sus predicciones como ya comprobadas en parte y nombra entre ellas el fin del mando iranio y el gobierno de los cristianos

«5Heresy, wickedness, idolatry, calumny, coarseness, lying, ingratitude, discord, and avarice and other evil things connected with (the lack of) wisdom and character will increase and prevail.» — la lista de males del tiempo final ata cada vicio a la falta de sabiduría y de carácter, y no a una falla de doctrina

«11This is a bit of what the Tradition says: In that age which is mixed with iron—i.e., wherever one looks it is of iron—heretics, seeking coarseness, are born.» — el texto llama edad mezclada de hierro a la de los últimos siglos y dice la imagen dentro de la glosa: dondequiera que se mire es de hierro

«17We know these three to be the benefits of education for us: the lesser should be held as superior, the greater as inferior, and the greater should be taught by the lesser.» — el pasaje enuncia por inversión los tres beneficios de la educación en la edad mala: tener por superior al menor, por inferior al mayor y hacer que el mayor sea enseñado por el menor

«32When the Romans arrive, they will rule for one year. At that time one endowed with Fortune will come from the direction of K warest n, kinsman of the gods. They will call him Kay Wahr m. All the people will rally to him, and he will also rule everywhere in India, Rome, and Turkest n. He will eradicate the ones of evil beliefs, restore the Mazdayasnian Tradition, and no one will be able to come forth with another belief.» — el Bundahishn 33 anuncia un restaurador llamado Kay Wahrām, emparentado con los dioses, que gobernará en India, Roma y Turquestán y repondrá la Tradición mazdayasniana

«33In the same age, Pishy tan, son of Wisht sp, will come from Kang castle with 150 righteous men. He will destroy that idol temple of mysteries of theirs, enthrone the Wahr n fire in its place, and utter the entire Tradition correctly and redress it.» — la restauración final incluye un acto ritual preciso: destruir el templo de los ídolos, entronizar en su lugar el fuego Wahrām y decir la Tradición entera correctamente

«35Ush dar will come from Ohrmazd to exhibit the Tradition and bring the right message. As Zarathustra brought it, he will bring it. Destitution and dryness will decrease, and generosity, peace, and absence of hate will be furthered in the whole world of the living; plants will stay green for three years.» — el primero de los tres Revitalizadores repite el oficio de Zaratustra, y sus efectos se miden en vegetación y en clima: las plantas verdes tres años

«36When the millennium of Ush dar ends, Malk s will arrive, that brood of destruction, of the lineage of Br tr r sh, Zarathustra's murderer. By his tradition, which is that of sorcerers, and by his desire, which is that of witches, he will produce that terrible rain which they call “that of Malk s.” It will rain for three years, both in winter, when it is cold, and in summer, when it is warm, with enormous amounts of snow and hail to destroy the creation, so that all mankind except a few will be destroyed.» — el texto atribuye la lluvia destructora de Malkūs a una tradición de hechiceros y a un deseo de brujas: el desastre climático se explica como obra de magia contraria

«37At that time the healing power laid down in the thousand kinds of plants to fight the thousand kinds of illnesses will come into two kinds of plants and one kind of land, and no one will die from illness, only from old age or if killed.» — la escatología concentra el poder curativo de mil plantas en dos y en una tierra, y de ahí que nadie muera de enfermedad sino de vejez o por muerte violenta

«43About those three sons of Zarathustra, that is, Ush dar, Ush darm h, and S sh ns, they say: Formerly, when Zarathustra was speaking, they deposited the Fortune of Zarathustra in the Kiy ns sea for safe keeping, entrusting it to the Fortune of the waters, that is the divine An h d.» — el texto deposita la Fortuna de Zaratustra en el mar Kiyānsē bajo custodia de la Fortuna de las aguas, y añade que de noche se ven tres luces ardiendo en el fondo

«45And one by one, when their time comes, it will happen that a young woman will go to the water of the Kiy ns to wash her head, and the Fortune mingles with her body. She becomes pregnant, and those three will be born from her one by one in due course.» — la concepción de los tres Revitalizadores se cuenta como un contacto con el agua: una joven va a lavarse la cabeza y la Fortuna se mezcla con su cuerpo

«They weakened our Tradition. They killed our king. An Iranian they hold to be no better than a demon, the Tradition no better than a dog.» — el texto del Shāh-Wahrām pone en boca del mensajero el agravio en cuatro puntos, y mide el desprecio con dos comparaciones, el demonio y el perro

«38They will lead Ahrimen to the hole through which he rushed in, cut off his head, and fill hell with seven metals.» — el final se cierra por donde empezó: se lleva a Ahrimen al agujero por el que entró y se llena el infierno con los siete metales

«2In this manner, in the millennium of Ush dar-m h, the strength of the bodily needs will decrease, so that people will be satisfied with eating one meal every three days.» — el Bundahishn 34 hace que la humanidad desande la escala de los alimentos antes del fin, empezando por comer una vez cada tres días

«4As it says: Zarathustra asked Ohrmazd: “The body that the wind winnows and the water carries off, from where will they raise it and how will the Resurrection come about?”» — el texto pone la objeción en boca del propio profeta: de dónde se levantará un cuerpo que el viento aventó y el agua se llevó

«Since I made that which was not, why should it not be possible to make that which was? For at that time I shall call the bones from the earth in the world of thought, the blood from the water, the hair from the plants, the soul from the wind, as they received them at the original creation.”» — la respuesta del dios es un argumento a fortiori y un inventario de depósitos: llamará los huesos de la tierra, la sangre del agua, el pelo de las plantas y el alma del viento

«11In that assembly everybody will see their own good and evil deeds. The good will be apparent among the bad like a white sheep among the black.» — en la asamblea final cada quien ve sus propias obras y la separación es visible, como oveja blanca entre negras

«19Then all people pass through that molten metal and become pure. Whoever is good, to him it will seem like he walks through» — el metal fundido purifica a todos, y el texto distingue no el efecto sino la sensación: al bueno le parecerá otra cosa; la frase sigue en la plana siguiente

«29Ohrmazd goes down into the world, himself as officiating priest (z t) with Sr sh-ahl as assistant priest (r sp ), bringing the girdle in his hands.» — el acto final lo celebra el dios en persona como oficiante, con Srōsh de asistente y el cinturón en las manos: la escena última es un yasna

«30The Foul Spirit and Lust will be greatly and exceedingly smashed by the magic power of the G th s, and they fall back to the darkness and gloom through the passage through the sky where they first rushed in.» — el texto atribuye la derrota última al poder mágico de las Gāthās, que devuelve a los dos adversarios por el mismo paso por donde entraron

«101After the Perfectioning, there will be no demons, no deceit, no lie-demons, for there will be no lying.» — el Dādestān enuncia la ausencia final por derivación y no por decreto: no habrá demonios ni engaño porque no habrá mentira

«no hell as there is no wickedness; no fighting as there is no Wrath; no vengeance as there is no injury; no pain as there is no illness; no grief as there is no fear (of dying); no need as there is no lust; no shame as there is no ugliness; and no lies as nobody will wish to lie.» — el mismo pasaje encadena la lista entera con la misma forma: no habrá infierno porque no habrá maldad, ni dolor porque no habrá enfermedad, ni vergüenza porque no habrá fealdad

«104In that best of times, the sun, moon, and stars will be there, but with no need for day or break of dawn, for the world of the living will be all light, without darkness, and all the creatures will be light.» — el estado final conserva los astros pero les quita la función: no hará falta día ni amanecer porque el mundo entero será luz

«1All our beings (ga th ), bodies, bones and life breaths (usht na), forms (kerp) and tissue strengths (tawish ), consciousness (baodah), and breath-soul (urwan) and pre-soul (frawashi) we place all around and make them known. Thus we make them known to the life-giving G th s, sustainers of Order, whose command is according to the models.» — el Yasna 55 enumera los componentes del hombre y los pone en manos de las Gāthās: el inventario antropológico es una entrega ritual

«2The G th s, which are our guardians and protectors and food in the world of thought, which are for our breath-soul both food and clothing, they are for us the guardians and protectors and food in the world of thought, those are for our breath-soul both food and clothing. May they bring us good awards, great awards, the award of Order, for new Life in days to come, after the wrenching apart of bones and consciousness!» — el mismo pasaje llama a las Gāthās alimento y vestido del alma-aliento, y espera su premio para después del desgarramiento de huesos y consciencia

«1The great god is Ahuramazd , who set in place this Perfection (frasha) that can be seen, who set in place peace for man, who bestowed upon Darius wisdom (khratu) and agility.» — la inscripción de Darío en Naqsh-e Rostam pone la sabiduría y la agilidad del rey en la misma serie que la Perfección visible y la paz para el hombre

«3I do not anger easily. Whatever conflict arises in me I control firmly by my thought. I am firmly in command of myself.» — Darío describe el dominio de sí como un mando: lo que se alza dentro de él lo controla con su pensamiento

«1The bodily constituents are flesh, bones, fat, etc., which makes the body like a house whose constituents are clay, stones, wood, etc.» — las Selecciones de Zādspram comparan el cuerpo con una casa y sus constituyentes con la arcilla, la piedra y la madera

«2The pre-soul (frawahr) is what makes growth. It makes hands and feet grow, makes manifest gender, fits together veins and sinews, gathers the bones, makes manifest paths and passages, opens doors and windows, like a builder who builds a house.» — el mismo texto da al alma preexistente el oficio de constructor: hace crecer manos y pies, ensambla venas y tendones, abre puertas y ventanas

«8When the body sleeps, the soul goes out, to near or far, and looks at things, and, when the body wakes up, goes back into it, like a fire that, when hidden behind the closed door of the fire-temple, goes to near or far.» — el texto explica el sueño por una salida del alma y la compara con el fuego del templo, que aun tras la puerta cerrada llega lejos o cerca

«He made the soul (ruw n), which grows in the other world, the good master over the body as it fares in this world. In it he made the vital soul (gy n), which is what gives life; the pre-soul (frawahr), which is what upholds; perception (w r), which is what obtains; the intelligence ( sh; memory?), which is what preserves; wisdom (khrad), which discriminates; nature (chihr), which heals itself; and strength (z r), which is what organizes.» — el Dādestān reparte las facultades por su función en una serie de definiciones cortas: la vital da vida, la preexistente sostiene, la percepción obtiene, la inteligencia preserva y la sabiduría discrimina

«1bIn thought, there is the “core” (w rom), where Wahman sits on the throne and Ak man bars the road. In the “core,” there is desire (k mag), where Sr sh sits on the throne and Wrath bars the road. In desire, there is thought, where Spandarmad sits on the throne and Tar mad (“scorn”) bars the road. In thought, there is speech, where Wisdom (khrad) sits on the throne and Greed (Waran) bars the road. In speech, there is action, where the Tradition sits on the throne and Self-indulgence bars the road.» — el Dēnkard VI ordena la vida interior en una escalera de encajes, y en cada peldaño pone un dios en el trono y un demonio atravesado en el camino, del *wīrom* al acto

«64The task of perception (w r) is to acquire things; that of intelligence ( sh) is to store away and preserve what the perception acquires; that of wisdom (khrad) is discernment: to recognize good and bad and do what is good, but leave alone what is bad.» — el texto reparte tres oficios cognitivos: la percepción adquiere, la inteligencia almacena y conserva, y la sabiduría discierne y obra

«68Man's essence (g hr) is of three kinds: those that come from being of good or bad seed (t hmag) and a third. He who comes from good seed, even when they do not educate him in the usual manner, yet he becomes good. He who comes from bad seed does not become good even with much education. The third becomes either better or worse by education: by morally good education he becomes better, and by morally bad education he becomes worse.» — el Dēnkard VI parte a los hombres en tres por su esencia y acota el alcance de la educación: solo el tercer tipo mejora o empeora con ella

«3The following three G th s are said to have been made from the body of the Righteous Man [Gay mard?]. Yasna 28, 29, and 30 have eleven strophes each, because eleven things from the other world run through the human body: the mind (okh), the consciousness, the vision-soul, the breath-soul, the pre-soul, thought, speech, and action, sight, smell, and hearing.» — el Shāyest nē-shāyest deriva la extensión de tres Gāthās del cuerpo humano: once estrofas cada una porque once cosas del otro mundo corren por el cuerpo

«27Zarathustra asked Ahura Mazd : “O you who established the world of the living with bones, O sustainer of Order! Where will those gifts be, where will they come together and be counted, which a mortal man gives away in this world with bones for the sake of his soul (urwan)?”» — el Videvdad 19 pregunta por la contabilidad de las donaciones: dónde se juntan y se cuentan las dádivas que un mortal da por su alma

«30“Then she will come with her dogs, beautiful, firm, well-shaped, with her brilliant crown, and her arts and talents. She drags the vile souls of the wicked into darkness. With the breath-souls of the sustainers of Order, she rises above tall Mount Har , stretches them across the Ford of the Accountant» — la *daēnā* se presenta en el Videvdad con perros y corona brillante, y hace dos cosas contrarias: arrastra a la oscuridad las almas viles y tiende las de los justos sobre el Vado del Contador

«33After the sustainer of Order who is to be purified has passed on, the demons possessed by the Lie and giving evil gifts fear his smell just like a ewe frightened by the wolf fears the wolf.» — el texto invierte la relación de miedo habitual con la muerte: son los demonios los que temen el olor del justo difunto, como la oveja al lobo

«7If you who come hereafter should think “May I be blessed while alive and one with Order when dead!” then behave according to the law which Ahuramazd set down.» — la inscripción de Jerjes en Persépolis da la condición de la bienaventuranza en vida y de la unión con el Orden tras la muerte: comportarse según la ley puesta por Ahuramazdā

«I prayed to the gods as follows: If you gods once made me, Kerd r, outstanding in this life, then do show me, too, in the afterlife, the appearance (chihrag) of heaven and hell! And show me, too, how it will be in the afterlife with respect to these services as they are performed in the land, so that I may be more confident about them!» — Kerdīr cuenta en su inscripción que pidió a los dioses ver la apariencia del cielo y del infierno, y da el motivo: quedar más seguro de los servicios que se hacen en la tierra

«Let him not be agnostic (?) about the afterlife, but let him know well that heaven and hell exist! And he who is righteous will go to heaven, but he who is wicked will be thrown down to hell.» — la inscripción de Kerdīr exhorta al lector a no dudar del más allá; el signo de interrogación entre paréntesis es de Skjærvø y marca traducción insegura

«22When I asked the gods for help, I pointed out: “If it is possible for you gods, then show me the appearance of heaven and hell.» — la Visión de Kerdīr repite la petición y la hace explícita: que se le revele en vida lo que el Avesta dice que ocurre al pasar

«25Then those youths who had been put in a trance (?) in that séance spoke as follows: “We see a resplendent, princely horseman seated on an excellent horse with a banner in his hand. Now a man has appeared, sitting on a throne with golden ornaments, who looks like Kerd r's double, and a page stands» — la visión no la tiene Kerdīr sino unos jóvenes puestos en trance en una sesión, que describen lo que ven: un jinete principesco y un hombre que es el doble de Kerdīr

«30And they said: “A wooden beam goes over that well like a bridge. Now that woman and the man who is Kerd r's double are [coming] forth [to the bridge], where a […] is standing. That bridge is [now] becoming wider and is now greater in width than in length.» — los videntes describen el puente ensanchándose a medida que el doble de Kerdīr se acerca, que es lo que la doctrina dice del paso de los justos

«119Then comes the weighing by Rashn the Straight 120on a balance in the world of thought that dips to no side, either for the good or the bad, either for lords or rulers. 121It does not diverge as much as a single hair's breadth and has no respect for anybody, 122but holds a lord and a ruler to be equal by the law to the least of men.» — el Mēnōg ī Khrad describe la balanza del juicio por lo que no hace: no se inclina a ningún lado, no se desvía ni el ancho de un cabello y no respeta a nadie

«1It says in the Tradition: There is a ridge a hundred men high in the middle of the world of the living that they call the Ridge of the Law, which is the yoke of the balance set in place by Rashn. One edge is at the bottom of Mount Hariburz on the northern side, and one edge is at the top of Mount Hariburz on the southern side. In the middle is the Ridge of the Law.» — el Bundahishn 30 da la geografía del juicio: una cresta de cien hombres de alto que es el fiel de la balanza puesta por Rashn, con un extremo al pie y otro en la cima del Hariburz

«6In those three nights, when the body is cut apart and destroyed, it seems as hard to him as to a man whose house they demolish.» — el Bundahishn 30 mide el dolor del alma en las tres noches por la imagen de la casa demolida: el cuerpo es la vivienda que se deshace

«13If that soul is Righteous, then, on the way, a cow-shape comes toward him, fat and full of milk, from which the soul gets prosperity and fattiness.» — las tres figuras que salen al encuentro del alma justa empiezan por una vaca gorda y llena de leche, que le da prosperidad y gordura

«20It answers him: “O you wicked one, I am your d n, the bad deed you performed. It is because of you that I am here.”» — el texto pone en boca de la figura la identificación de la *dēn* con las obras del difunto: soy tu mala obra y estoy aquí por ti

«23If he is Righteous, that sharp edge remains as wide as it is. The Farnbay fire strikes the darkness and, in the form of fire, conveys that soul over that ridge, and the gods in the world of thought purify it. It conveys it over another yoke up to the top of Hariburz, and good W y takes it by the hand and brings it to his own place, that is, he who receives the soul, delivers it there.» — el paso del justo lo hace el fuego Farnbay, que golpea la oscuridad y lleva al alma en forma de fuego sobre la cresta, y el buen Wāy lo toma de la mano

«26It says this too: he who has been Righteous in generosity, when that wind comes toward him, in that wind he sees a woman-shape, and he asks her. The woman then shows the way and brings him to a ladder, which has three levels. By that ladder he goes to paradise in three steps, that is, good thought, good speech, and good action.» — la escala de tres peldaños al paraíso son el buen pensamiento, la buena palabra y la buena obra, y llevan al nivel de las estrellas, al de la luna y al del sol

«27If he has been wicked and niggardly, when that wind comes toward him, in that wind he sees a woman-shape, and he asks her. There are some who say: that action becomes like a sharp edge.» — el texto repite la escena para el malvado y registra la variante de los que dicen que su acto se vuelve filo cortante: la discrepancia se consigna sin arbitrar

«27There is one place which is as cold as the coldest ice and snow, 28another which is hot like the hottest and most burning fire, 29another where an evil animal tears at them as dogs tear at a bone, 30and yet another where the stench is such that they tremble and fall.» — el catálogo de los castigos del infierno los reparte por sensación: el frío del hielo, el calor del fuego, el animal que desgarra y el hedor que hace temblar

«53About hell they say that its darkness is so thick one can take it with one's hands and its stench so thick one can cut it with a knife. When they are punishing a thousand men within a yard, these will think they are alone, for solitary punishment is the worst of all.» — el Bundahishn 27 da la peor pena del infierno no por su intensidad sino por su forma: la soledad, aunque haya mil castigados en un patio

«26Mazd brought you, O Haoma, the girdle with knots, star-adorned, fashioned in the world of thought, the good Mazdayasnian Da n [cf. 101:15]. With that you are girded on the heights of the mountains, (enabling you) to hold the reins and chariot-handles of the Life-giving Word.» — el Yasna 9 da el cinturón de nudos y adornado de estrellas, que es la Daēnā mazdayasniana, al propio Haoma, y lo ata al manejo de las riendas de la Palabra Vivificante

«2King Darius announces: By Ahuramazd 's greatness, I am such that I favor what is straight/true, not what is devious. It is not my wish that a poor man should be wronged on account of the mighty, nor that the mighty should be wronged on account of the poor. What is straight, that is my wish. I am not a friend of the one who lies.» — Darío formula su justicia por simetría: ni el pobre agraviado por el poderoso ni el poderoso agraviado por el pobre

«5I do not believe what a man says against another man until I hear the testimony of both.» — la inscripción enuncia una regla de prueba: no dar crédito a lo que un hombre dice contra otro hasta oír a los dos

«Who am I, and to whom do I belong? Where did I come from, and to where will I go back? And of what lineage (paywand) and family (t hmag) am I? And what are my duties in the world of the living, and what is my reward in the world of thought”? And did I come from heaven, or have I always been on earth? Do I belong to Ohrmazd, or do I belong to Ahrimen, to the gods or to the demons, to the good or the bad? Am I a human or a demon? How many are the paths, and which is my Tradition?» — el Libro de Consejos de Zaratustra fija a los quince años un examen de sí en forma de preguntas: quién soy, de quién soy, de dónde vengo y a dónde vuelvo, cuál es mi linaje y cuál mi Tradición; el ” suelto es del troceo

«Are the Origins one or two? From whom is goodness and badness? From whom is light and darkness? From whom is fragrance and stench? From whom is right and wrong? From whom is forgiveness and mercilessness?» — la serie de preguntas culmina en la cuestión dualista, si los Orígenes son uno o dos, y la desglosa en pares de opuestos

«My lineage and family is from Gay mard. My mother is Spandarmad and my father Ohrmazd.» — la respuesta al examen se dice en términos de parentesco cósmico: madre la tierra Spandarmad y padre Ohrmazd

«8Fifthly, I have to go to school (h rbedest n) one-third of the day and one-third of the night in order to ask about the wisdom of the righteous; to cultivate the land one-third of the day and one-third of the night; and to eat, have a good time, and rest one-third of the day and one-third of the night.» — el reparto del día que prescribe el texto es en tercios iguales: escuela, cultivo de la tierra y comer, holgar y descansar

«24For it is manifest that, of thoughts, words, and actions, count the action, 25for the thought, which is not supported (on anything concrete), is intangible, while the action is tangible.» — el texto jerarquiza la tríada y da la razón: cuenta la acción porque el pensamiento, que no se apoya en nada concreto, es intangible

«31For when a person goes from the father's loins to the mother's womb, then the Bone-untier throws a bond (band) around his neck in the world of thought, and, as long as he lives, no one in that world, either good or bad, can remove that bond from his neck.» — el Desatador de Huesos ata al cuello de cada quien un lazo en la concepción, y nadie puede quitarlo en vida: al morir cae por las buenas obras o arrastra al infierno

«41Be diligent in the acquisition of education, for education is the seed (t hm) of knowledge, and its fruit is wisdom, which governs all things in the two worlds.» — el texto encadena educación, conocimiento y sabiduría como semilla, planta y fruto, y pone la sabiduría a gobernar los dos mundos

«10For it is said that 11slander is more grievous than witchcraft, 12and, in hell, every lie-demon moves forward, but the lie-demon» — el Mēnōg ī Khrad pone la calumnia por encima de la brujería en gravedad, y la figura con un demonio que en el infierno anda hacia atrás; la frase se parte en el cambio de plana

«98Do not rely on any goodness in the world of the living, 99because the goodness of this world is like a cloud that comes on a spring day and does not linger on any mountain.» — el texto desaconseja fiarse de los bienes de este mundo con la imagen de la nube de primavera que no se queda en ningún monte

«108And do not rely on a large lineage (paywand) and much offspring (t hmag), 108for in the end you must lean on your own deeds.» — la serie de desconfianzas del Mēnōg ī Khrad termina en el linaje y la descendencia, y remite a las propias obras

«5The divine wisdom answered: 6For the soul generosity is best. For all living beings truth is best; 7toward the gods gratitude; for a man's body wisdom; 8for all deeds perfect thought; for the comfort of the body and for striking down Ahrimen and the demons contentment is best.» — la respuesta de la sabiduría divina no elige una virtud sino que reparte una para cada destinatario: generosidad para el alma, verdad para los vivos, gratitud para los dioses y sabiduría para el cuerpo

«3The divine wisdom answered: 3The greatest seven good deeds are: generosity, truth and marriage within one's closest family (khw d dah), 4observing the religious festivals, the entire Tradition, 6sacrificing to the gods, providing lodging for travelers, 7providing happiness for all, 8and being benevolent toward good people.» — la lista de las siete mejores obras pone el matrimonio con los parientes más próximos junto a la generosidad y la verdad, y cierra con la hospitalidad y la benevolencia

«Do not hoard things, so that you may not feel need! For hoarding things does not lead to less need.» — el dicho de Ādurbād razona la prohibición de atesorar por su efecto: acumular no quita la necesidad

«11Take a wife from your own lineage, so that your lineage may go farther. 12For the most ruin and vengeance and harm came upon the creation of Ohrmazd when they gave away their daughters and they asked for other people's daughters in marriage for their sons, so that the family (d dag) was completely spoiled.» — el consejo de casar dentro del propio linaje se funda en un diagnóstico histórico: dar las hijas y pedir las ajenas echó a perder la familia

«23Be content in adversity, patient in misfortune! Do not trust in life, but in good actions! 24For a person's good actions are his defenders, while a person's bad actions are his accusers. 25Of thoughts, words, and actions, actions are best.» — el dicho convierte las obras en parte procesal: las buenas son los defensores y las malas los acusadores

«63Cultivate the earth well, for all men live and are nourished by cultivating Spandarmad, the Earth.» — el consejo agrícola nombra a la tierra por la deidad que es, Spandarmad: cultivarla es cultivar a la diosa

«76The body is mortal. Look after your souls, and perform good deeds. For the soul is, not the body. The other world is, not this world.» — el dicho enuncia la preferencia en su forma más escueta, con el verbo ser sin predicado: el alma es, el cuerpo no; el otro mundo es, este no

«2One must know how Ahrimen and the demons deceive and lead astray; how they are mixed into every part of the good creatures; how they hide the straight and true road and way; how they crookedly exhibit what is as what is not; how they act as highwaymen in the minds, thoughts, words, and deeds of beings in the existence with bones; and how they untiringly comply with the commitment of crimes.» — el Dēnkard V describe la acción demoníaca como falsificación y salteo: esconden el camino recto, exhiben torcido lo que es como lo que no es y asaltan en las mentes

«5However much one exercises protection against all those, one needs to exercise even more protection against Greed (Waran), which leads on roads that are no roads, and, in particular, to raise up Wisdom (khrad) against Greed.» — el texto singulariza a la Codicia entre los adversarios y le opone un remedio preciso: levantar contra ella la Sabiduría

«5Of the annual surplus of the various fruits and produce that it is the religious duty of the giver to distribute among those for whose upkeep he is responsible, and even more than that, two meals yearly should be given to the poor as their share.» — el Dēnkard V tasa la limosna en el excedente anual y la fija en dos comidas al año para los pobres, llamadas su parte

«0About how a Jew lamented to a Zoroastrian priest (h rbed), seeking to know the reason for the sin of performing khw d dah and the priest's answer as exposed in the Tradition.» — el Dēnkard III 80 enmarca la defensa del *khwēdōdah* como respuesta a la queja de un judío ante un sacerdote zoroástrico: la objeción externa está dentro del texto

«7Let me also say this as exposed in the good Tradition that, when Gay mard passed on, his semen (shusr), which is called seed (t hmag), was enveloped (parwand-) by Spandarmad, the Earth, who was his mother, and from it there came into being Mash and Mashiy n , Gay mard and Spandarmad's son and daughter, which is called the khw d dah of mother and son.» — el Dēnkard funda el *khwēdōdah* en el propio relato de los orígenes: el semen de Gayōmard lo envolvió la tierra Spandarmad, que era su madre, y de ahí salió la primera pareja

«9It is manifest that this was the natural (chihr g) reason why the creation came from god, seing that his plan was to increase the population of the entire world.» — el texto llama natural a la razón del arreglo y la enuncia como plan demográfico del creador

«11But, when khw d dah is performed, they remember how those khw d dahs were performed in the beginning, from which there came humans enough to fill an army to fight against them. This thought causes them heavy fear, harm, and pain» — el argumento del texto es estratégico: al repetirse el *khwēdōdah* los demonios recuerdan que de él salió el ejército que los combate, y eso mismo los daña

«13Let me also say that what is good is appearance (chihrag), form, and soul (gy n). And wisdom, character, decency, love, and artistry are the powers of what is good and various other things, too. For the closer one's children are to the original seed (t hmag) of the ones who give them birth, the more firmly they receive (these qualities).» — el texto ata la calidad de los hijos a su proximidad a la semilla original de quienes los engendran, y enumera entre las potencias del bien la sabiduría, el carácter, el amor y la artesanía

«23-If someone says that it is ugly, let him consider the following. If the mother, sister, or daughter has a wound on her genitals, then there is no way a doctor, a man, could apply any medication to them directly. And if her father, son, or brother is trained in medicine, which would be the uglier procedure: that they should touch the area while applying the medication or that man from outside?» — el texto responde a la objeción de fealdad con un caso médico, y el argumento es comparativo, no doctrinal: cuál de los dos procedimientos sería más feo

«34Ugliness and beauty are so, not in themselves, but in people's actions, appearances, and beliefs and are bound to change with place and time.» — el Dēnkard enuncia una tesis general para defender su caso: fealdad y belleza no están en las cosas sino en los actos, apariencias y creencias, y cambian con el lugar y el tiempo

«41Let him look closely at this and examine it truly. All human knowledge is produced by khw d dah. For knowledge is born from the union of the inborn wisdom and the wisdom acquired-through-hearing. And the inborn wisdom is female» — el texto extiende el *khwēdōdah* al conocimiento mismo: el saber nace de la unión de la sabiduría innata, que llama femenina, y la adquirida por el oído; la frase sigue en la plana siguiente

«42Everything in this world that comes into existence, ripens, and is organized (into a living being) is from the measured union of the female water and the male fire, which are thought to be sister and brother from the way they unite.» — el mismo argumento se lleva a los elementos: todo lo que llega a ser sale de la unión medida del agua femenina y el fuego masculino, tenidos por hermana y hermano

«6Around her waist she had bound a golden girdle that was none other than the Mazdayasnian Tradition. For the Tradition is a cord to which are attached 33 other cords tied over 33 sins, of which all sins have a share.» — las Selecciones de Zādspram identifican el cinturón de oro de Spandarmad con la Tradición mazdayasniana y cuentan sus treinta y tres cuerdas atadas sobre treinta y tres pecados

«25So one can see both how useful it is in daily life to cover one's modesty, sharing what is useful and what is harmful, being happy with everything that has happened, and helping people together.» — el texto cierra su alegato por la utilidad doméstica: cubrir el pudor, compartir lo útil y lo dañino y ayudarse entre la gente

«As for wearing the Tradition as a belt, whole, but with two folds and two layers, those two layers are the wisdom of the Tradition that is thus bound around the works of those who have awareness. It is nothing but the two divisions of wisdom that are called “inborn” and “heard by the ear.” Since a man, by tying the kusti, has closed the body to sin, it has been explained as a mark that the body has been closed to sin.» — el Dādestān lee las dos capas del cinturón como las dos divisiones de la sabiduría, la innata y la oída por el oído, y hace del nudo una marca de que el cuerpo quedó cerrado al pecado

«27The kusti serves principally to show by a mark the border between the two (worlds), 28because, also in the human body, which, among those who know, is called the little world, 29the upper half is like the lights which inhabit the uppermost (part of the world).» — el texto llama mundo pequeño al cuerpo humano, con la fórmula *entre los que saben*, y empareja su mitad superior con las luces de lo más alto del mundo

«45And the belly, which is between, is the world of mixture and separation, the power that attracts, seizes, digests, and throws back. 46There it is like the mixed world of the living.» — la correspondencia se completa con el vientre, que por atraer, asir, digerir y devolver se empareja con el mundo mezclado de los vivos

«55Wearing the kusti of the Zoroastrians is a custom and fashion (designed) to show the Way 56and a sign to serve as a mark of some-one of the Tradition (saying): 57“I am someone of discernment, not someone without discernment.”» — el texto pone en boca del que ciñe el cinturón una declaración de discernimiento, no de creencia: el signo dice qué distingue quien lo lleva; el troceo imprime *some-one* partido

«4When one scrutinizes this world and the essence (g hr) of what comes into being to find the reasons (for all things), no benefit in this world is apparent from doing homage, different from the way fruits come from trees, taste from foods, fragrance from flowers, brightness from colors, beauty from blossoms, healing from medicinal plants, and discernment from words.» — el Dādestān admite que el homenaje no rinde beneficio visible en este mundo, y lo dice por contraste con una serie de causas naturales evidentes

«5But the singular act of bringing one's head low is a proof (nish nag) of lowliness. For, as the head, which is on top of the body and its highest point, is brought down in humility to the low level in the body, which is the undermost point in the thought, when serving god by name and doing homage, and is placed on the ground, it is a way of indicating (nim y-) on oneself that there is at least bondedness.» — el texto explica la reverencia como una prueba hecha con el cuerpo: la cabeza, punto más alto del cuerpo, baja al punto más bajo y se pone en el suelo para indicar la sujeción

«12Also that it is commanded in the Tradition that one should keep one's thought, speech, and action bound from (= closed to) sin by the bond, as if they were one's bondsmen» — la Tradición manda tener atados pensamiento, palabra y acto como si fueran siervos de uno: el cinturón se lee como un contrato de vasallaje interior; la frase sigue en la plana siguiente

«19As for this story that radiant Jam, son of Wiwangh, who was the most Fortunate in the works of this world as it progressed and kept terror and death away from all seven continents and set them up without old age and death—when he was deceived by the lie-demon, he desired to rise from being Ohrmazd's bondsman to the highest lordship» — el texto da la caída de Jam por un deseo de rango: querer subir de siervo de Ohrmazd a señorío supremo

«This belt of the Tradition is girded around the body, accompanied by rituals (n rang) from the Tradition, over the garment of Wahman, 23like wisdom, which is girded on all sides, whose seed is the Tradition.» — el texto ciñe el cinturón sobre la vestidura de Wahman y lo compara con la sabiduría, cuya semilla dice que es la Tradición

«14Thus, Zarathustra is giving as gift the life breath of nothing less than his own body as the foremost share of his sacrifice and of his good thought to the All-knowing one, as well as what is the foremost share of his action through Order and that of his utterance: his readiness to listen (sraosha) and the command of his sacrifice.» — el Yasna 33 da como ofrenda de Zaratustra el aliento vital de su propio cuerpo: lo entregado no es una víctima sino la porción primera de sí mismo

«15O All-knowing one, thus say my poems conferring fame and my actions are the best! Say, you, that my repayment in the form of praises is best on account of that good thought of mine and the Order of my ritual! You now make by your command, all of you, O Lord, this Life Juicy in exchange value, the real one.» — el Yasna 34 cierra pidiendo que el dios haga esta Vida jugosa en valor de cambio, con la fórmula económica que atraviesa el libro

«1I announce (them to you)! I am assembling (the sacrifice) to/of Ahura Mazd , who has set (everything in its place), the wealthy and munificent one, the greatest, the best, the most beautiful, the firmest, the one with the best guiding wisdom, the best shaped, the one who gets closest to Order, the one of good creations, of wide support, who has set us in place, who has fashioned us, who has put us together, who is the most “Life-giving” Spirit.» — el Yasna 1 abre el rito anunciando y ensamblando el sacrificio, y acumula los epítetos del dios en una sola cadena

«21If I have ever offended you in thought, speech, or action, whether because it pleased me or not, I say it forth in my praise to you to atone for it, I make it known to you, if I have ever omitted anything from this your sacrifice and hymn.» — el Yasna 1 incluye una disculpa preventiva por lo omitido, con la cláusula que cubre las dos posibilidades, que agradara o no al oficiante

«6May the sustainer of Order have command at will! May the one possessed by the Lie have no command at will! May he be gone, discomfited, removed from the creations of the Life-giving Spirit, restrained, commanding nothing at will!» — el Yasna 8 enuncia el fin del rito en forma de mando: que el sustentador del Orden mande a voluntad y el poseído por la Mentira no mande nada

«16Then Zarathustra said: Homage to the haoma! Good is the haoma. Well set up is the tawny-colored haoma, with pliable twigs, set up straight and well-shaped, healing and invigorating, providing obstruction-smashing strength. For the drinker he is the best drink and for the breath-soul the best flight-maker.» — el Yasna 9 llama al haoma la mejor bebida para el que bebe y el mejor hacedor de vuelo para el alma-aliento

«21This I ask you as my sixth request, O death-averting Haoma: May we be the first to notice the thief and the robber, the first to notice the wolf! May no one notice us first! May we notice all first!» — la sexta petición al haoma es de percepción anticipada: ver antes al ladrón, al salteador y al lobo y no ser visto primero

«22Haoma bestows endurance and strength on the rapid horses that run in pairs around the race-course. Haoma gives radiant and Orderly sons to those in labor.» — el texto reparte los dones del haoma por oficio: resistencia a los caballos de carrera e hijos radiantes a las parturientas; la frase sigue en la plana siguiente con la sabiduría para los que consultan la Tradición en casa

«19I praise Order! 1I scorn the evil gods! I shall choose to sacrifice to Ahura Mazd , like Zarathustra, discarding the evil gods and with Ahura Mazd as my guide.» — la declaración Frawarānē es el acto por el que el fiel toma partido, y su forma es doble: alabar el Orden y despreciar a los dioses malos

«7We assign to them the accompaniment of the good creative magic of change (m y ?) of the Ahuna Wairiya, proclaimed in Orderly fashion; of the mortar and the pestle, moved in Orderly fashion; and of the words correctly spoken. For, in that way, they shall have even greater creative magic of change for us.» — el Yasna 27 nombra magia creadora de cambio el acompañamiento del Ahuna Wairiya, del mortero y la mano movidos con orden y de las palabras bien dichas; el signo de interrogación tras *māyā* es de Skjærvø

«14Order is the best good (reward/possession) there is. There are wished-for things in his wish for this one when his Order is for the best Order.» — la fórmula Ashem Wohū define el Orden como el mejor bien y liga el cumplimiento del deseo a que el Orden de uno sea para el mejor Orden

«3Haoma curses the eater: “May you have no offspring and be pursued by bad fame, you who keep me for yourself when filtered, as if I, the death-averting Haoma, sustainer of Order, were a thief whose head is forfeit. But my head is not forfeit.» — el Yasna 11 pone al haoma maldiciendo a quien lo guarda para sí una vez filtrado, y defendiendo su propia cabeza: la planta habla como parte agraviada

«4My father, Ahura Mazd , sustainer of Order, sent up to me as my meat offering the cheeks together with the tongue, as well as the left eye. 5He who robs me of that offering, steals or withholds it, the cheeks together with the tongue, as well as the left eye, 6in his home no priest, charioteer, or husbandman will be born, only all kinds of stinging and crawling things!» — el Yasna 11 fija la porción del haoma en el sacrificio animal —carrillos, lengua y ojo izquierdo— y castiga el robo de esa porción con que en la casa del ladrón no nazcan sino sabandijas

«The cheeks, tongue, and left eye go to the divine H m, the neck to Ashwahisht, the head to the divine (good) W y, the upper right arm to Ardw s r, the left to Druw sp, the right thigh to Wisht sp's pre-soul, the left to J m sp's pre-soul, the back to the Exalted Model, the flank to those in the other world, the belly to Spandarmad, the testicles to Wanand, the kidneys to the Big Dipper, the breast to the priests’ pre-souls, the lungs to the warriors’ pre-souls, the liver for mercy and protection of the poor, the spleen to the Life-giving Word, the forelegs to the waters, the heart to the fires, the fatty entrails to the pre-soul of the sustainers of Order, the fat-tail to the pre-soul of Zarathustra of the Spit mas, the … (?) to the righteous Wind, the right eye to the Moon, and anything left over to the other Amahrspands.» — el Shāyest nē-shāyest reparte el animal sacrificado miembro por miembro entre deidades y almas preexistentes, del cuello a Ashwahisht al ojo derecho a la Luna; cita larga releída entera en el crudo, extraída con la guarda anticosido apagada por ser una lista continua

«2Creator …! Where secondly in this earth is there most happiness? Ahura Mazd said: Wherever a man, sustainer of Order, sets up a house with fire, cattle, wife, sons, and good herds. Then afterwards that house has in abundance cattle, Order, pasture, dogs, women, children, fire, and all things for good living.» — el Videvdad 3 pone la segunda felicidad de la tierra en el establecimiento de una casa con fuego, ganado, mujer, hijos y buenos rebaños

«5Creator …! Where fourthly in this earth is there most happiness? Ahura Mazd said: Wherever animals, small and large, defecate the most. 6Creator …! Where fifthly in this earth is there most happiness? Ahura Mazd said: Wherever animals, small and large, urinate the most.» — la cuarta y la quinta felicidades de la tierra son que los animales defequen y orinen sobre ella: la pureza ritual de este texto no coincide con la higiene

«14Let no one carry alone what is dead! If he does, for certain the corpse will contaminate him via the nose, eyes, tongue, jaw, penis, and anus. This lie-demon, the corpse, will then rush upon the nails of such men. Afterward they become impure for ever and eternity.» — el Videvdad prohíbe llevar solo un cadáver y enumera las vías de contaminación por el cuerpo; el cadáver se nombra como demonio de la Mentira, no como materia inerte

«One should expose the body to the most ravenous of the living beings of the Life-giving Spirit, the scavenging vultures, saying: "No bad thought, word, or deed remains with him!”» — el rito de exposición del cuerpo del cortador de cadáveres se acompaña de una fórmula de absolución dicha en voz alta sobre los buitres

«What we call “demons” (d w) and “lie-demons” (druz) are both the same, but there is one who says that they are male and female, while another says it is all sinfulness! When they say “male” and “female” it means that “demons” are male and “witches” (par g) female.» — el comentario pahlavi registra dos opiniones sobre la diferencia entre demonios y demonios de la Mentira, la del sexo y la de la pecaminosidad, y las deja enfrentadas

«3Ahura Mazd said: Dog-borne, bird-borne, wolf-borne, wind-borne, or fly-borne corpse (nasush) does not make a man guilty.» — el Videvdad 5 exime de culpa al cadáver llevado por perro, ave, lobo, viento o mosca: la impureza no se transmite por cualquier vía

«4For, if these dog-borne, bird-borne, wolf-borne, wind-borne, and fly-borne corpses were to make a man guilty, right away the Order of my entire existence with bones would be crippled by the» — el texto justifica la exención por reducción al absurdo: si esas vías contaminaran, el Orden de toda la existencia con huesos quedaría lisiado; la frase sigue en la plana siguiente

«In both teachings they agreed that, when a heavier sin has been committed, it also implies the lighter sin.» — el comentario consigna el punto en que dos maestros que disienten coinciden: el pecado más grave implica el más leve

«9King D rayavahush announces: Ahuramazd conferred the royal command upon me. Ahuramazd brought me support until I held this royal command together. By Ahuramazd 's greatness, I hold this royal command.» — la inscripción de Bisotún funda el mando real en una concesión divina y en un sostén continuado, no en la conquista

«He lied to the people as follows: “I am Berdiya, son of Kurush, brother of Kamb jiya.” Then the people in its entirety conspired against Kamb jiya. They went over to that other one, both P rsa and M da and the other lands. He seized the royal command.» — la usurpación se cuenta como acto de mentira, que es el término doctrinal del texto: Gaumāta miente sobre su identidad y por esa mentira se apodera del mando

«55King D rayavahush announces: You who shall be king hereafter, guard strongly against the Lie. The man who is a liar, punish him well if you think: “May my country be healthy!”» — Darío deja a sus sucesores un solo precepto de gobierno: guardarse de la Mentira y castigar bien al mentiroso si quieren el país sano

«58King D rayavahush announces: By Ahuramazd 's and my greatness, much else has been done that has not been written in this inscription. It has not been written, lest what I have done seem much to him who reads this inscription hereafter and he may not believe it, but think it is all a lie.» — la inscripción declara haber omitido mucho de lo hecho, y da la razón: que al lector no le parezca demasiado y lo tome por mentira

«63King D rayavahush announces: For this reason Ahuramazd bore me aid, as well as the other gods who are, so that I should not side with the Evil One. I was not a liar and did nothing crooked, neither I nor my family. I wandered in rectitude. I did wrong to neither the poor nor the mighty. The man who exerted himself in my homeland, him I treated well. Whoever did evil, him I punished well.» — Darío explica el auxilio divino por su propia conducta: no ser mentiroso, no obrar torcido y no agraviar ni al pobre ni al poderoso

«6O man, let not Ahura Mazd 's forethought (?) seem evil to you! Do not leave the straight path! Do not rebel!» — el testamento de Darío cierra dirigiéndose al hombre en general con tres imperativos: no tomar por mal la previsión del dios, no dejar el camino recto y no rebelarse

«2King D rayavahush announces: Ahuramazd is mine. I am Ahura-mazd 's. I have sacrificed to Ahuramazd . Let Ahuramazd bring me aid!» — la oración de Susa enuncia la pertenencia mutua entre dios y rey en dos frases gemelas, y solo después pide auxilio; el troceo imprime *Ahura-mazd* partido con guion

«Let Ahuramazd , An hit , and Mithra protect me from the Foulness! Let no sorcerer or magician destroy this that I have made!» — la inscripción de Artajerjes II invoca a tres deidades por su nombre y pide protección contra la Inmundicia y contra el hechicero o mago que destruya la obra

«Now, in the same manner that We exerted Ourselves in the matters and services of the gods (yazd) and are the property of the gods, so that, with the help of the gods, We sought and held all these lands and obtained great fame, in the same manner, let him who comes after us and is fortunate also exert himself in the matters and services of the gods, so that the gods may help him, too, and make him their property!» — Šāpūr I cierra su inscripción con un argumento de reciprocidad: fue propiedad de los dioses y por eso ganó las tierras, y encomienda a su sucesor hacerse propiedad suya también

«anything else is the coming together in the strongest degree of the Fortunes of kingship and the good Tradition in one person, because then he will be destroyed by this combination.» — el Dēnkard III 129 sostiene que lo que más combate el Espíritu Inmundo es la reunión de la Fortuna del reino y la de la buena Tradición en una sola persona; la frase empieza en la plana anterior

«As long as, in the world of the living, the good Tradition and good kingship are as one and the one of good Tradition and the good king come together, sinfulness will weaken and good behavior increase, Opposition will diminish and helpfulness grow, and righteousness will increase and wickedness decrease among mankind.» — el mismo texto enuncia los efectos de esa unión como una serie de balanzas: mengua el pecado y crece la buena conducta, disminuye la Oposición y crece la ayuda

«1Frashaoshtra, sustainer of Order, asked Zarathustra, sustainer of Order: Answer me about the former things, O Zarathustra. What was the enumeration of the models (then)? What was the assembling of the G th s?» — el Yasna 71 conserva la pregunta por el orden antiguo de los modelos, es decir, registra dentro del canon que hubo otra manera de hacer el rito

«5And in these lands there was a place where previously they sacrificed to foreign gods (daivas). Then, by Ahuramazd 's greatness, I destroyed that lair of foreign gods and proclaimed: “The foreign gods are not to receive sacrifices!” Where previously the foreign gods had received sacrifices, there I sacrificed to Ahuramazd according to the Order up on high.» — Jerjes cuenta la destrucción de un santuario de dioses ajenos y la sustitución del culto, y lo dice en primera persona como obra suya

«Throughout the realm, Jews (yah d), Buddhists (shaman), Hindus (braman), Nazoreans (n zar ) and Christians, Baptists (magdag), and Manicheans (zand g) were struck down, idol temples were destroyed, and the lairs of the demons were ruined and turned into thrones and seats for the gods.» — la inscripción de Kerdīr nombra por su nombre a las comunidades golpeadas —judíos, budistas, hindúes, nazareos, cristianos, bautistas y maniqueos— y consigna la conversión de sus lugares en asientos para los dioses

«16I furthered the Mazdayasnian Tradition and the good priests in the land and honored them. But the heretics (ahlom g) and (sexual?) deviants (gumarz g) among the clergy who did not live correctly by the Mazdayasnian Tradition and the services to the gods, those I punished and reprimanded until I had made them better.» — Kerdīr distingue dentro del propio clero a los herejes y desviados que no vivían conforme a la Tradición, y dice haberlos castigado hasta mejorarlos; los paréntesis con interrogación son de Skjærvø

«There were many who held belief (k sh) in the demons (d w), but I managed to have them give up the belief in the demons and receive the belief in the gods.» — Kerdīr cuenta la conversión de los que tenían creencia en los demonios como un cambio de creencia, no como una destrucción

«18From my own funds I established many Victorious Fires in various places, and, at all those fires that I had established from my own funds, I sacrificed at each seasonal festival (g h) 1133 ratus, and in one year it was 6798 ratus.» — Kerdīr contabiliza su fundación de fuegos con cifras exactas de *ratus* sacrificados por festival y por año, de su propio peculio

«74For its analogy is when the truthful say of something that is white that it is white, while, among those speaking lies, some say it is black, others dark blue, blue, or green, and others again red or yellow.» — el Dādestān argumenta la unidad de la verdad por contraste con la dispersión del error: los veraces dicen blanco a lo blanco y los mentirosos lo dicen negro, azul, verde, rojo o amarillo

«77One group says about this Mash h that he died, while another group says he did not die. 78They discuss this back and forth, but, contradicting one another, they oppose what they say themselves.» — el texto consigna la discrepancia entre dos grupos cristianos sobre si el Mesías murió, y la usa como ejemplo de su tesis sobre la dispersión del error

«2As far as we are concerned, we have considered that what Ohrmazd spoke to Zarathustra was the voice ( w z) of the G th s, while the rest, what Zarathustra and his pupils fashioned out of speech here in this world, belongs to what is unorganized and subject to change.» — el hereje que el Dēnkard III 7 pone a preguntar acota la revelación a la voz de las Gāthās y deja lo demás como fabricado por Zaratustra y sus discípulos

«5The divine words of Ohrmazd to Zarathustra were in many voices, but it is all something that can be relied on and in no way contradictory. For the G th s, which you too regard as in their entirety spoken by Ohrmazd to Zarathustra, were some of them spoken in the voice of Zarathustra, some in that of the Amahrspands, some in that of G shur n, some in that of the other gods, yet in no way contradict the fact that they were all spoken by Ohrmazd to Zarathustra.» — la respuesta sostiene que la pluralidad de voces dentro de las Gāthās no contradice que todas fueran dichas por Ohrmazd a Zaratustra

«The Creator does not wish anything bad, but there are bad things. What the Creator does not wish, however, he did not create or even attempt to.» — el Dēnkard III 94 enuncia la respuesta zoroástrica al problema del mal en dos frases: hay cosas malas, y lo que el Creador no quiere ni lo creó ni lo intentó

«6But a little has remained (unexplained), which provides a path for those who now oppose that kind of teaching to express their disbelief. But, in that case, one should cite the Avesta, which is supreme and uncontested, against them, and the many writings that are to the point, as well as the judgements of wisdom, with which one cannot disagree. With the weakening to the point of extinction of those who defend the Avesta, however, those who contest it have grown numerous.» — el Dēnkard V admite que queda algo sin explicar, señala por dónde entra la incredulidad y reconoce que los defensores del Avesta se han debilitado hasta casi extinguirse

«3Ab lish the accursed asked: “Mowbed, who created water and fire?” The Mowbed said: “Ohrmazd.” Ab lish said: “Then, why do they strike and kill one another?”» — el disputador Abālish abre el debate ante el califa con una objeción al dualismo desde dentro: si el mismo dios hizo agua y fuego, por qué se destruyen

«accursed demon Ahrimen has not brought an Opponent, and to the water he brought wetness and to the fire the ability to burn.» — la respuesta del sumo sacerdote atribuye la hostilidad entre elementos a los Oponentes que el adversario puso en cada creación, y no a la creación misma; la frase empieza en la plana anterior

«The Mowbed said: “During the night, the demon of filth (nasrusht) reaches our body, so, in the morning, we order it to be taken away by means of cow's urine or the sap of plants,» — la respuesta sobre la orina de vaca la funda en una jerarquía de limpieza: al demonio de la inmundicia lo saca lo servil, no el agua pura

«In the same way, the fire, when made into a body, is in need of us to obtain libations, perfumes, and firewood. Thus, we too need the fire to perform what needs to be done in the other world—striking the demons in the other world, e.g., illness, fever, terror, and anger, just as masters need servants and servants need masters.”» — el sumo sacerdote justifica el homenaje al fuego por dependencia recíproca, con la analogía del herrero, el zapatero y el sastre que se hacen las herramientas unos a otros

«The Mowbed said: “This is not the way you think! For, when the wicked die, the demon that was with them in life seizes them and leads them to hell into Ahrimen's presence, and there is then no demon left with the corpse, so it is pure!» — la respuesta sobre la pureza de los cadáveres invierte el criterio esperado: el cuerpo del malvado queda puro porque el demonio se fue con su alma

«We say, as we believe in two origins, that this is made visible on our bodies. Ohrmazd's share is the light and Gar dm n. In the same way, all that is in the upper half of the body, such as hearing and smell—the place of wisdom, the soul (gy n), the mind (okh), thought, intelligence ( sh), perception (w r), the inborn wisdom and that acquired-through-hearing —is the place of the gods and the Amahrspands.» — el sumo sacerdote explica el cinturón por la doctrina de los dos orígenes hecha visible en el cuerpo: la mitad de arriba, con el oído, el olfato y las facultades, es lugar de los dioses

«The kusti makes a boundary in the bodies, which is why it is called kusti. For by it, it is shown that the body clearly has two sides (kust). In the same way, if you squat somewhere, that is where urine appears. So the kusti is, in fact, a dividing wall.”» — el sumo sacerdote deriva el nombre del cinturón de la palabra *kust*, lado, y lo define como muro divisorio del cuerpo

«Opponent ran about without intent and purpose, just because he could move. It was not because he was seeking something in particular that he came to the border of this essence of light. So the Opponent has no purpose, and his acts are those of an idiot. As he had happened upon it in unawareness, he had to be counted as something of a different essence.» — la respuesta del Dēnkard V al cristiano niega al Adversario toda finalidad: se movía sin intención y llegó al límite de la luz por ignorancia, y sus actos son de idiota; la frase empieza en la plana anterior

«7Why did he let him in? Because it benefited his creatures, and because the Opponent would then be tested in sectioned time so that it would seem to the Opponent, steeped in his habit of crooked lying speech, that he would win a victory.» — el texto explica la entrada del Adversario como estratagema: se le deja pasar para probarlo en tiempo seccionado y para que crea que va a vencer

«12Why did God utter this Tradition in the unknown and hidden language called Avesta? This divine word of the Tradition, the Avesta, containing all awareness, by being in a form close to the good beings in the other world, in all the voices of beings in this world, is so amazing that it has passed beyond the grasp of humanity.» — la pregunta del cristiano es por la lengua oculta de la Tradición, y la respuesta atribuye al avéstico una forma próxima a los seres del otro mundo, fuera del alcance humano

«Also, because it is possible to transmit the words conveying such deep meanings truly according to custom and without introducing changes, the law spoken by voice is superior by far to the written one. For these and many other reasons, it is reasonable to consider the word of living speech more essential (m dagwar) than that in writing.» — el Dēnkard sostiene la superioridad de la ley dicha con la voz sobre la escrita, y la funda en la fidelidad de la transmisión oral

«Ohrmazd the Creator did not send this Tradition only to the land of the Iranians, but to the entire world of the living and to all kinds (of people), and it was set in motion throughout this world, in both pure and mixed form.» — el texto niega que la Tradición se enviara solo a los iranios y la extiende a todo el mundo de los vivos, en forma pura y mezclada

«Barsom, dr n, and the other things that are offered in the service to the gods are, by carrying their names, miniatures (nihang?) of the totality of all creatures in this world, which have been entrusted to mankind in guardianship.» — el Dēnkard explica los objetos del sacrificio como miniaturas del conjunto de las criaturas confiadas al hombre en custodia: el rito opera sobre modelos

«Pollution is all demonic and comes from the demons. Wherever there are more demons abiding, the greater the pollution.» — el texto define la contaminación por su causa y no por su materia: es toda demoníaca, y crece donde moran más demonios

«21aThe demons destroy the world of the living in a great many ways, but the gods’ protection is greater still, for they do not permit the demons’ power (z r) to prevail or let them swallow the world in their supremacy.» — la respuesta a por qué los demonios no se tragan el mundo es una cuenta de proporciones: la protección de los dioses es mayor y no les permite prevalecer

«23When a sheep is to be killed, why must it be struck with a stick before it is cut with a knife? The reason for bringing a stick before the knife as well as the other activities in that chapter, aside from rubbing a number of demons from the body and making it clean, is especially because of the great dread and bad taste it imparts (without it). One reason is that, by these rituals, the sheep is less often killed lawlessly and stupidly, and, by this procedure, one has mercy on the sheep, the sheep is less frightened when the knife is brought, and sheep are not killed hurriedly, stupidly, and on the spur of the moment.» — la explicación del golpe con el palo antes del cuchillo es de piedad y de disciplina: que la oveja se asuste menos y que no se mate a la ligera

«Thus the water and the fire are our essence and in many ways our parents, and it is our special duty to keep our own essence healthy by purifying it, too.» — el Dēnkard llama al agua y al fuego nuestra esencia y nuestros padres, y deriva de ahí el deber de purificarlos

«28aFor, before the corpse comes back to the clean fire, wind, earth, and clay and becomes active in giving new birth to what is born, to provide more help and benefit for the creatures according to the custom, it is better for it to be digested and burnt in the body of dogs and birds.» — la exposición del cadáver se justifica por su destino: antes de volver al fuego, el viento, la tierra y la arcilla limpios y de servir de nuevo al nacimiento, conviene que perros y aves lo digieran

«One is the path of Order. Those of the others are all non-paths. The Vision-soul of the Evil Spirit is the one that leads the most astray. Destruction to those who sacrifice to the evil gods! Fame for our men!» — el Yasna 72.11 cierra el volumen con la fórmula que resume su exclusividad: uno es el camino del Orden y los demás son no-caminos

«What resources do the sacred traditions of the world possess to respond to the great global threats of poverty, war, ecological disaster, and spiritual despair?» — la pregunta con que el International Sacred Literature Trust abre la serie: el Trust plantea el encargo editorial como una consulta a las tradiciones sagradas sobre cuatro amenazas globales, y no como una empresa de erudición

«The Trust especially encourages faiths to make available texts which are needed in translation for their own communities and also texts which are little known outside a particular tradition but which have the power to inspire, console, enlighten, and transform.» — el Trust declara su criterio de selección, que es doble: textos que una comunidad necesita en traducción para sí misma y textos poco conocidos fuera de su tradición

«Our religious traditions are diverse but, as with the natural environment, we are discovering the global interdependence of human hearts and minds.» — el Trust funda el programa en una analogía con el medio ambiente, de donde deriva la interdependencia que dice estar descubriéndose

«The only comprehensive collection of translations of Zoroastrian texts is that by E. West in the Sacred Books of the East from about 1900.» — Skjærvø sitúa su antología en el Preface nombrando la única colección exhaustiva anterior, la de E. West en los Sacred Books of the East

«Since then, the only anthology of Zoroastrian literature in English is that by W. W. Malandra, which, however, contains only Avestan and Old Persian texts.» — Skjærvø acota la otra antología inglesa, la de W. W. Malandra, por lo que deja fuera: ni textos pahlavíes ni el material sacerdotal tardío

«West's translations, useful although outdated, together with others, are now on-line, as well, at avesta.org, where texts on rituals are also to be found.» — Skjærvø remite al lector a avesta.org y califica las traducciones de West con las dos cosas a la vez, útiles y anticuadas, sin resolver la tensión

«I am grateful to my long-time friend and collaborator Ursula Sims-Williams for bringing me into this project by suggesting my name and to Malcolm Gerratt for inviting me to do this volume and for his support.» — Skjærvø nombra en los Acknowledgements a quienes lo trajeron al proyecto: Ursula Sims-Williams propuso su nombre y Malcolm Gerratt lo invitó a hacer el volumen

«to thank the International Sacred Literature Trust, whose aim is to publish “the great songs, poetry, stories and teachings from the spiritual heritage of humanity” to enable us to “draw upon the spiritual wisdom of the past in developing wisdom for the future.» — Skjærvø cita el objetivo del Trust con las palabras del propio Trust, entrecomilladas dentro de su agradecimiento

«Finally, I must thank Yale University Press for producing this attractive volume.» — Skjærvø asienta a Yale University Press como productora del volumen, que es lo único que la plana de derechos deja implícito

«As the “abstract” vocabulary denoting divine entities is likely to be confusing, such terms are in upper case, e.g., Good Thought (as opposed to “a good thought,” etc.), Wrath (as opposed to “wrath, anger”), Tradition (the d n, as opposed to “many traditions,” etc.).» — la Editorial Note, que va sin firma y es del propio Skjærvø, instituye la mayúscula como marca de entidad divina y da tres ejemplos; el tercero es el que importa para esta ficha, porque *Tradition* traduce el dēn y se distingue así de las tradiciones en plural

«Many of the divine names probably retained their full meaning in the Old Avestan texts and have been translated here. They were probably just names already in the Young Avestan texts, where they have not been translated, for instance, Ahura Mazd , Angra Manyu, Sraosha, etc. The original meanings of the Pahlavi forms Ohrmazd, Ahrimen, Sr sh, etc., were obviously no longer recognizable.» — la Editorial Note explica por qué la traducción no es uniforme: los nombres divinos del Avesta Antiguo se traducen y los del Avesta Joven no, y de las formas pahlavíes dice que su sentido original ya no era reconocible; el hueco tras *Ahura Mazd* y *Sr sh* es la vocal larga que la capa de texto perdió

«The superscript numbering in the texts is that of standard editions or translations. References in the Introduction and the List of Texts Translated (pp. 261–2) take the form [3:4] = Section 3, paragraph 4. Omitted text is indicated by “…” or “(…).” In the inscriptions, square brackets [ ] indicate illegible text.» — la Editorial Note declara el aparato que acompaña a cada texto traducido: la numeración volada es la de las ediciones estándar, las referencias internas van como [3:4] y los corchetes marcan texto ilegible en las inscripciones

«Iranians are here defined as speakers of Iranian languages. These include the ancient languages Avestan, Old Persian, Middle Persian = Pahlavi, and others, from which modern Persian (Farsi), Kurdish, Pashto (Afghan), and many others are descended.» — Skjærvø declara de entrada que en su libro *iranio* es una categoría lingüística y no étnica ni política, y enumera las lenguas que la componen

«There is no identifiably historical information in the Avestan texts, but the language and contents are similar to those of the Rigvedic hymns, the oldest of which can be dated to approximately 1500–1000 BCE.» — Skjærvø asienta la ausencia de dato histórico identificable en el Avesta y funda la datación en la semejanza de lengua y contenido con los himnos del Rigveda

«It is therefore likely that the oldest part of the Avesta, the Old Avesta (including the G th s), had reached its final form by about 1000 BCE and the Young Avesta before the Achaemenid period, perhaps during the Median period (ca. 700–550 BCE).» — Skjærvø propone la datación en forma de probabilidad y no de hecho, con el *likely* y el *perhaps* dentro de la misma frase

«The terms Avesta and Zand and Zendavesta were used in the West already in the seventeenth century to refer to the Zoroastrian sacred texts on the model of the Bible and the Koran, but there was never a single book (or manuscript) with all the texts. Rather, the manuscripts contain only individual texts or groups of texts.» — Skjærvø niega que exista el libro único que los nombres occidentales suponen, y explica de dónde viene el supuesto: se calcaron sobre la Biblia y el Corán en el siglo XVII

«These manuscripts are from the thirteenth to nineteenth centuries, the history of a few of which can be followed back to about 1000 CE. Some contain the “plain” (sade) Avestan text, others the Avestan texts accompanied by a Pahlavi translation with commentaries, the Zand.» — Skjærvø fecha los manuscritos y distingue las dos clases que hay: los del texto avéstico *sade* a secas y los que lo llevan acompañado de su traducción pahlavi con comentarios, el Zand

«The earliest dated text is the D nkard, “what is done according to the Tradition” (?), in nine books (the extant manuscript begins in book 3).» — Skjærvø da el Dēnkard como el más antiguo de los libros pahlavíes fechados y advierte que el manuscrito conservado empieza descabezado, en el libro tercero; el signo de interrogación dentro de las comillas es suyo y marca que la etimología del título no está firme

«It was begun by durfarnbay, son of Farrokh-z d [1:7], a leading high priest in the early ninth century featured in several Pahlavi texts, among them a narrative of a debate with Ab lish, a heretic, in the presence of the Abbasid caliph ‘Abd-All h al-Ma'm n (813–33) [135].» — Skjærvø nombra al sumo sacerdote que comenzó el Dēnkard y lo sitúa en el relato de un debate con el hereje Abālish ante el califa abasí al-Maʼmūn, que el propio volumen traduce como texto 135; los huecos en *durfarnbay* y *All* son las vocales largas perdidas por la capa de texto

«The Bun-dahishn, “first creation,” texts on cosmology, eschatology, and other issues, was written by Spandy d son of M hwind d son of Rustom Shahriy r, about whom nothing else is known.» — Skjærvø adjudica el Bundahišn a Spandyād hijo de Māhwindād hijo de Rustom Shahriyār y a la vez declara que de ese nombre no se sabe nada más; el troceo imprime el título partido como *Bun-dahishn*

«I have therefore avoided standard religious terminology, which, I feel, inappropriately suggests similarities with modern religions, as is the case with the translations in the Sacred Books of the East, Pahlavi Texts (www.sacred-texts.com/zor) and many modern translations.» — Skjærvø declara el principio que gobierna su traducción: evitar la terminología religiosa estándar porque sugiere parecidos con las religiones modernas, y nombra como caso las traducciones de los Sacred Books of the East

«One problem in interpretating the texts is therefore how to define the central terms in the various periods.» — Skjærvø plantea el primero de los dos problemas de interpretación que reconoce: definir los términos centrales para cada uno de los varios periodos; el troceo imprime *interpretating*

«Note, in particular, that the frequent term sacrifice does not refer exclusively to animal sacrifice [112–113; 136:23], but also to the ritual consecrating and offering of gifts to gods, including water libations and food offerings [Intro. section 8].» — Skjærvø advierte al lector que *sacrifice* en su traducción no se reduce al sacrificio animal, sino que cubre la consagración y ofrenda ritual de dones, libaciones de agua y ofrendas de comida incluidas

«The G th s are complex poems with multiple levels of reference: the human and divine worlds; the sacrifice, which connects the two; and the world of the poet. What precisely the Gathic poets understood by their terminology very often escapes us.» — Skjærvø describe los tres niveles de referencia de las Gāthās y declara el límite de su propio trabajo: qué entendían exactamente los poetas gáticos por su terminología se nos escapa muy a menudo

«The style of many of the Pahlavi authors can be awkward and cumbersome and very difficult to render. Some of the translations here may still reflect the original style to some degree, although I have mostly rendered such texts relatively freely, often leaving out incomprehensible words and passages.» — Skjærvø declara que traduce con libertad los textos pahlavíes y que deja fuera palabras y pasajes incomprensibles, en vez de restituirlos

«the common translation of manyawa (m n y) as “spiritual” should be avoided, as it is likely to evoke ghosts or ancestor spirits.» — Skjærvø objeta la traducción corriente de *manyawa* por espiritual porque evoca fantasmas o espíritus de los antepasados, que no es lo que el término nombra

«The term asha is often rendered as “truth,” but this English word can be misleading, since asha never means “truth” in the usual sense, as in he “spoke the truth,” which is expressed by words meaning “straight” or “real.”» — Skjærvø objeta la traducción de *asha* por verdad y da la razón filológica: el avéstico expresa la verdad del que dice la verdad con palabras que significan recto o real

«The pair asha–drug clearly continues the old Indo-European concept of cosmos and chaos. In Iran, the original state of the universe before Ahura Mazd ordered it was darkness, implicit in the statement that Ahura Mazd caused the spaces to be suffused by light [7:7].» — Skjærvø remonta el par Orden-Mentira al concepto indoeuropeo de cosmos y caos, y señala que en Irán el estado original antes del ordenamiento era la oscuridad, implícito en que Ahura Mazdā hiciera que los espacios se llenaran de luz

«This led earlier scholars to assume that they were survivals from pre-Zoroastrian times that resurfaced as the Prophet's teachings were forgotten and distorted. There is no textual or historical basis for this assumption» — Skjærvø consigna la hipótesis de los estudiosos anteriores —que las deidades del Avesta Joven serían supervivencias prezoroástricas resurgidas al olvidarse la enseñanza del Profeta— y le niega base textual o histórica; la frase sigue en la plana siguiente con un *however*

«rmaiti is rendered here as Humility, that is, as an obedient spouse and daughter (also, humility is from Latin humus “earth”). The literal meaning may be “thinking in right measure,” contrasting with “thinking beyond the right measure, disrespect, scorn” (tar maiti, Pahlavi Tar mad). The common rendering as “right-mindedness” may produce wrong associations.» — Skjærvø justifica traducir *ārmaiti* por Humildad apoyándose en el latín *humus* y objeta la versión corriente, recta-mentalidad, por las asociaciones que induce; el hueco inicial es la vocal larga que la capa de texto perdió

«The identity of the original plant is still disputed, but may have changed throughout the history of the Iranian and Indo-Aryan tribes. Today haoma is made from the ephedra plant.» — Skjærvø deja abierta la identidad de la planta original del haoma, admite que pudo cambiar a lo largo de la historia de las tribus iranias e indoarias, y da el uso actual, la efedra

«They are depicted as female warriors fighting evil, as well as distributing rain to the fields of their supporters, but there is no reason to regard them as “guardian spirits (or: angels!)” as is often done.» — Skjærvø describe a las *frawashis* como guerreras que combaten el mal y reparten lluvia, y objeta que se las llame espíritus guardianes o ángeles; el signo de admiración dentro de las comillas es suyo

«In order to suggest the gradual demonization of these entities, Old Avestan da wa will be rendered as “(bad) old god,” Young Avestan da wa as “evil god,” and Pahlavi d w as “demon.”» — Skjærvø declara que su traducción escalona el término en tres para dejar ver la demonización gradual: viejo dios (malo) en el Avesta Antiguo, dios malo en el Joven y demonio en pahlavi

«The Avesta gives few details, but the standard nature of the lists and the character of the scanty references render it likely that we are dealing with ancient Zoroastrian–Iranian epic tradition.» — Skjærvø infiere una tradición épica zoroástrico-irania antigua del carácter formulario de las listas, y lo dice como probabilidad, con el *render it likely*

«We find Zarathustra in the third, second, and first persons, and, if we look at the structure of the G th s, we see that the most significant third-person references are in the introduction and conclusion of the collection, which suggests that the Gathic poet is telling the story of Zarathustra, probably an early version of the Pahlavi Zarathustra narrative.» — Skjærvø argumenta desde la estructura de la colección, no desde la biografía: las terceras personas significativas caen en la introducción y en la conclusión, lo que a su juicio sugiere que el poeta gático cuenta la historia de Zaratustra

«We may note that, by the traditional count, 2000 CE would be about the middle of the millennium of Ush dar-m h.» — Skjærvø sitúa el año 2000 de nuestra era hacia la mitad del milenio de Ushēdar-māh según la cuenta tradicional, y lo da como observación, con el *we may note*

«the original meaning of frasha had been lost, I have used the terms Perfect and Perfectioning; Renovation is also commonly used.]» — Skjærvø declara entre corchetes el cambio de criterio dentro de su propia traducción: donde el sentido original de *frasha* se había perdido usa Perfecto y Perfeccionamiento, y registra que otros usan Renovación; la frase empieza en la plana anterior y el troceo la parte en el cambio de plana

«It is unclear how much of the later eschatology is already in the Old Avesta, but the daily renewal of the world may have been thought to lead up to a final judgement and a final renewal, when Order would have bones and the world would be permanently frasha.» — Skjærvø declara no saber cuánto de la escatología tardía está ya en el Avesta Antiguo, y deja la continuidad como conjetura, con el *may have been thought*

«Man's basic bodily constituents and mental faculties are listed frequently in the Avesta, although we cannot always identify them.» — Skjærvø consigna que las listas de constituyentes del cuerpo y facultades mentales son frecuentes en el Avesta y a la vez que no siempre se sabe qué nombran

«The word is often translated as “religion,” but this only applies to certain uses of d n in the Pahlavi literature and there is no reason to think that the word may have had the modern meaning of religion in the Avesta and early Sasanian times. Here, it is left untranslated or rendered as Tradition, that is the (oral) Zoroastrian tradition [pp. 35–6].» — Skjærvø objeta que *daēnā* se traduzca por religión y da la razón y el límite: el sentido moderno solo vale para ciertos usos del *dēn* pahlavi y no hay razón para suponerlo en el Avesta ni en los primeros tiempos sasánidas; por eso lo deja sin traducir o lo vierte como Tradición. Es la decisión de nomenclatura que esta ficha hereda al no adscribir

«The historicity of such unions has been much discussed, and, although there is concrete evidence for them, it is not clear to what extent they were practiced in the general population at various times.» — Skjærvø consigna la discusión sobre la historicidad del matrimonio consanguíneo sin cerrarla: admite evidencia concreta y a la vez declara que no se sabe hasta qué punto se practicó en la población general

«As with the eschatology, it is not certain how much of this myth is already in the Old Avesta, but see [45:10–11].» — Skjærvø repite para el mito del juicio la reserva que ya puso a la escatología: no es seguro cuánto de él está ya en el Avesta Antiguo

«In the Pahlavi literature, disagreements among scholars, several of them known by name, are commonplace, but even in Young Avestan times, there appear to have been diverging traditions.» — Skjærvø consigna el desacuerdo como estado normal de la literatura pahlavi, con estudiosos conocidos por su nombre, y lo retrotrae a tiempos del Avesta Joven

«The Literature of pre-Islamic Iran. Companion volume I to A History of Persian Literature, ed. R. E. Emmerick and M. Macuch; gen. ed., E. Yarshater (London and New York: I.B. Tauris, 2009).» — la Select Bibliography abre con el volumen de conjunto sobre la literatura del Irán preislámico, la única entrada que Skjærvø pone antes de los rótulos de sección

«Boyce, M. Zoroastrianism I–III (Handbuch der Orientalistik; Leiden– Cologne: Brill, 1975, 1982, 1991» — la sección Religion de la bibliografía asienta los tres tomos de Mary Boyce; la referencia se corta en el cambio de plana, donde sigue el nombre de Grenet

«http://www.iranica.com/newsite/ : Encyclopaedia Iranica, London, 1982–. http://avesta.org/; : contains the translations in the Sacred Books» — la bibliografía cierra con dos sitios en línea, la Encyclopaedia Iranica y avesta.org; la descripción del segundo sigue en la plana siguiente

«of the East and others and literature on rituals.» — el final de la descripción de avesta.org, que es todo lo que imprime esta plana: las traducciones de los Sacred Books of the East y material sobre rituales

«Numbers in bold, followed by paragraph numbers, refer to chapters and paragraphs in published editions of the source texts. In the case of some long texts that are not numbered in the editions, I have provided subdivisions (e.g., D nkard III). Numbers in [ ] refer to chapters and paragraphs, occasionally also to pages, in this book.» — la List of Texts Translated declara su propio sistema de referencias: los números en negritas remiten a las ediciones de los textos fuente y los corchetes a este libro

«D nkard VII, 1: 9–11, 14–15 [32]; 1: 16–28, 32, 37–41 [41]; 2: 1– 61, 67 [57]; 3: 2–19, 32–38, 51–52, 54–57, 60–62 [59]; 4: 36–42, 46, 64–69, 74–82; 5: 1–2 [60]; 8: 1–17, 19–23 [66]» — la entrada del Dēnkard VII en la lista de textos traducidos deja ver el detalle de la selección, libro, capítulo y párrafos; muestra de la sección

«Yasht 3: 13–14 [p. 9]; 5: 1–19 [15]; 33–34 [35]; 49–50 [37]; 85– 95, 101–102 [15]; 104–108 [51]; 126–132 [15]; 6: 1–4 [16]; 5–7, 14–15 [53]; 8: 1,4–5, 8–10, 13–35, 41–42, 46–47 [14]; 9: 8 [33]; 17–18 [38]; 25–32 [52]; 10: 1–4, 12–13, 17–21 [12]; 23 [75]; 50– 51 [p. 16]; 66–71, 95–98, 119, 121–122, 124–132, 134–135 [12]; 11: 7 [p. 25]; 13: 1–4, 9–16, 28–29, 43–45, 49–57 [17]» — la entrada de los yashts muestra la otra cara de la lista: las remisiones con *p.* llevan a la paginación IMPRESA de la introducción, que no coincide con la plana del troceo

«99–100 [54]; 103, 128–129 [63]; 145, 148, 153–154, 156–157 [17]; 15: 12 [p. 23]; 35–36 [55]; 17: 2–16 [13]; 17–22 [49];» — continuación de la entrada de los yashts en la plana siguiente: la lista sigue sin encabezado propio, de modo que el corte de plana parte la referencia

«Languages are abbreviated as Av. = Avestan; Pahl. = Pahlavi; Pers. = Persian (F rsi); OPers. = Old Persian. Most references are to the Introduction, where references to the texts can be found.» — la cabecera del Glossarial Index declara sus abreviaturas de lengua y avisa de que la mayoría de las remisiones van a la introducción, no a los textos

«Ast wid tu (Av.), Pahl. Astwih d, see Bone-untier» — el índice glosarial remite del nombre avéstico y pahlavi a la traducción de Skjærvø, Bone-untier, y no al revés: la entrada canónica es la traducida

«da wa (Av.), evil god, Pahl. d w “demon” (i)» — la entrada de *daēwa* en el índice recoge la escala de demonización que la Editorial Note anunció, de dios malo a demonio

«Fraward g n, the New-Year festival celebrated at spring equinox (i)» — el índice fecha la fiesta de las *frawashis* en el equinoccio de primavera

«Hordad (Pahl.), Av. haurwat t, see Wholeness» — otra remisión del índice del nombre pahlavi a la traducción inglesa del Inmortal Vivificante

«Khiyonians (Av. Khiyaona, Pahl. Khiy n), people who go to war with the» — el índice define a los khiyonios por su papel en la épica, los que guerrean contra los iranios; la entrada sigue en la plana siguiente

«Mazdaism = Zoroastrianism (i) Mazdak, a heretic during the reign of Kaw d I (late 5th cent.) (i)» — el índice glosarial iguala Mazdaísmo y Zoroastrismo en una sola entrada; los *(i)*, *(ii)* son los enlaces del EPUB, que sustituyeron a los números de página del impreso

«Righteous Man (Pahl. mard ahlaw), term for various characters» — el índice advierte que Righteous Man no nombra a un personaje sino a varios: la traducción de Skjærvø cubre más de un referente

«Tansar, legendary priest under Ardash r, helped assemble the Avesta» — el índice llama legendario a Tansar, el sacerdote que el Dēnkard presenta cotejando el libro con el Avesta oral: el aparato marca como leyenda lo que el texto da por historia

«world of living beings, world of the living, Pahl. g t y, this world» — la entrada del índice reúne las tres maneras en que Skjærvø vierte *gētīy* y las iguala a este mundo

«Zendavesta, out-dated term referring to the Avesta and its Zand (i) Z ish, Zarathustra's grandfather; misinterpretation of Av. z wish , “bathed in libations” (?) (i), (ii) Zoroastrianism = Mazdaism» — las últimas entradas del índice declaran anticuado el término Zendavesta, dan por errada la lectura del nombre del abuelo de Zaratustra y cierran igualando otra vez los dos nombres de la religión

Microcosmos (el hombre-mundo) — La correspondencia entre el cuerpo humano y el mundo es explícita y recurrente: Skjærvø deriva de las correspondencias rituales macro/microcósmicas la nomenclatura de dioses y demonios; la investidura a los quince años hace manifiesta la condición del hombre como análogo microcósmico del macrocosmos; el tratado sobre el kusti llama al cuerpo humano, «among those who know», el mundo pequeño, con la mitad de arriba como las luces, el vientre como el mundo de la mezcla y la mitad de abajo como el infierno; y el sumo sacerdote repite el argumento ante el califa para explicar por qué se ciñe el cinturón.

Cuatro elementos (fuego, aire, agua, tierra) — El Dēnkard III 123 nombra viento, fuego, agua y arcilla como los cuatro que expresamente dan nacimiento a la apariencia de las cosas de este mundo, y el Bundahishn 1a los encadena por generación, de la Luz Infinita el fuego, del fuego el viento, del viento el agua y del agua la tierra; el Dādestān llama al agua y al fuego nuestra esencia y nuestros padres.

Cadena de transmisión (quién tomó de quién) — El Dēnkard cuenta su propia transmisión como una cadena con pérdidas y reconstrucciones nombradas —los Maestros de Antaño, Kay-Wištāsp, el incendio de Alejandro, Tansar, Ādurfarnbay, Ādurbād— y admite que lo legado pasó por gente que quitó cosas, transmitió en falso y añadió engaño; el volumen consigna además la preferencia por la transmisión oral sobre la escrita.

Iniciación (recepción por grados / metamorfosis del ser) — A los quince años el zoroastriano asume la responsabilidad de su conducta y se pone por primera vez la camisa y el cinturón sagrados; el Yasht 8 fecha la primera forma de Tishtriya en esa misma edad, cuando un hombre ata por primera vez el cinturón; el Libro de Consejos pone a esa edad el examen de sí en forma de preguntas.

Secreto (lo que se jura no fijar por escrito) — El castillo de Kang guarda las maravillas, la Fortuna y los misterios de la Tradición; y el Dēnkard V responde al cristiano que el Avesta está en una lengua desconocida y oculta, en forma próxima a los seres del otro mundo y fuera del alcance de la humanidad, mientras el Zand se dice para que se difunda.

Crítica de fuentes (criterios de inclusión y descarte) — La crítica textual está dentro del propio texto: el rey ordena a Tansar comparar el libro con el testimonio del Avesta oral y completarlo desde ahí, el compilador declara que selecciona con su sabiduría inquisitiva cotejando con los Maestros de Antaño, y el Dēnkard V admite que queda algo sin explicar por donde entra la incredulidad.