Textual Sources for the Study of Zoroastrianism

«This, despite its present relative neglect, is one which in its time has exerted more influence on the religious history of mankind than any other single faith.» — Boyce, en el prólogo, sostiene que la influencia histórica del zoroastrismo sobre la historia religiosa de la humanidad supera la de cualquier otra fe, y la enuncia contra el descuido presente.

«It has also preserved, in its traditions and worship, some immensely archaic elements, going far back beyond the distant day of its own foundation; so that for manifold reasons it richly merits study, whether for comparative purposes or simply for its own sake.» — Boyce señala que la religión conserva en tradición y culto elementos anteriores a su propia fundación, y de ahí deriva dos razones de estudio: la comparativa y la que no necesita comparación.

«Gathic Avestan takes its name from the chief texts to survive in this dialect, i.e. the seventeen Gathas composed by the prophet himself. Although only this part of the Avesta is directly attributable to him, traditionally the whole Avesta is held to be inspired by his teachings; and many Younger Avestan texts are presented as if directly revealed to him by God.» — Boyce distingue lo que se atribuye directamente a Zarathushtra —los diecisiete Gathas— de lo que la tradición tiene por inspirado por él, y señala que muchos textos avésticos jóvenes se presentan como revelados a él por Dios.

«When Zarathushtra lived the Iranians were not familiar with writing; and for many centuries afterwards they regarded this alien art as fit only for secular purposes. All their religious works were handed down orally; it was not until probably the fifth century A.C. that they were at last committed to writing, in the 'Avestan' alphabet, especially invented for the purpose. The oldest extant ms. is dated to 1323 A.C.» — Boyce enuncia la larga oralidad de la tradición y su motivo declarado: la escritura era arte ajeno, bueno solo para lo secular; el manuscrito más antiguo que sobrevive es de 1323.

«The Gathas were piously preserved by being made part of the liturgy of the Yasna (Y.), the 'Act of worship', which was solemnised daily. They were arranged formally in five groups, according to their five metres, and were set before and after the Yasna Haptanhaiti (YHapt.), the 'Worship of the seven Sections'.» — Boyce explica que los Gathas se conservaron por estar incrustados en la liturgia del Yasna, ordenados en cinco grupos según sus cinco metros.

«So in Zoroastrian worship the Gathas, as the greatest of manthras (inspired holy utterances) guard the central rituals of the faith with their sacred power.» — Boyce enuncia la función ritual que la tradición da a los Gathas: manthras, palabras inspiradas que guardan con su poder los ritos centrales.

«At some stage, probably during the early Islamic period, it was made part of a night celebration of the Yasna, being read aloud then in its entirety. Even today this is the only liturgical text which is not recited entirely from memory.» — Boyce señala que el Vendidad es el único texto litúrgico que no se recita entero de memoria, y liga el hecho a su lectura íntegra en una celebración nocturna del Yasna.

«This name is given to selections from the above texts which, together with some Middle Persian ones, form a book of common prayer. Every Khorda Avesta contains the same body of essential prayers for everyday use, but there is some variation in their arrangement, and in the selections from the Yashts. Some have at the end a few prayers in a modern language (Persian or Gujarati).» — Boyce define el Khorda Avesta como devocionario de uso común: mismo cuerpo de oraciones esenciales con variación en el orden y en la selección de Yashts.

«The laity have used Khorda Avestas only since the nineteenth century A.C. (when the holy texts were first printed); before then they learnt all their prayers by heart from the family priest or their parents.» — Boyce fecha en el siglo XIX, con la imprenta, el momento en que el laicado dejó de aprender las oraciones de memoria del sacerdote de familia o de los padres.

«After the tenth century even Zoroastrians abandoned composition in Pahlavi almost entirely for modern Persian, written in Arabic script with many Arabic loan words. Gradually the community was reduced by persecution to a poor and intellectually isolated minority, whose energies had to go into surviving and into preserving the core of the teachings of their faith.» — Boyce fecha en el siglo X el abandono del pahlavi por el persa moderno y describe la reducción de la comunidad por persecución a minoría pobre y aislada, con las energías puestas en sobrevivir y en preservar el núcleo de la enseñanza.

«In the ninth century A.C. a band of Zoroastrians left Iran to find religious freedom in Gujarat, western India, where they were known as Parsis, i.e. Persians.» — Boyce data en el siglo IX la salida de Irán hacia Gujarat y da la etimología del nombre parsi: persas.

«From the mid-nineteenth century, when the Parsis were prospering greatly, there is a considerable Parsi literature, in Gujarati and English, concerned with doctrines and observances. Down to this period the Zoroastrian tradition appears highly conservative and orthodox;» — Boyce data a mediados del siglo XIX el arranque de una literatura parsi abundante en gujarati e inglés y califica de conservadora y ortodoxa la tradición hasta ese corte.

«but the community suffered severe mental and emotional shocks through the abruptness of its encounter with the world of modern thought; many of its devout members were left confused and troubled, and began to look hurriedly for new interpretations of ancient doctrines and rituals.» — Boyce describe el choque de la comunidad con el pensamiento moderno y la busca apresurada de interpretaciones nuevas para doctrinas y ritos antiguos.

«Many Parsi devotional works, from this time onward, are unconsciously influenced therefore by Christian, Hindu or theosophical teachings, and some reformist ones incline to a simple theism, with virtually no observances.» — Boyce sostiene que la devoción parsi moderna queda influida sin saberlo por lo cristiano, lo hindú y lo teosófico, y que parte del reformismo se inclina a un teísmo simple sin observancias.

«In the nineteenth and twentieth centuries Parsi priests began to write detailed expositions of the rituals and ceremonies of the faith, in Gujarati and English. The Pahlavi ritual texts are too technical and concise to be readily understood, and so these more recent works are valuable for the light they shed on Zoroastrian worship.» — Boyce señala que las exposiciones rituales escritas por sacerdotes parsis en gujarati e inglés valen porque los textos rituales pahlavíes son demasiado técnicos y concisos para leerse de corrido.

«This is the more important since Parsis do not admit non-Zoroastrians to their holy places.» — Boyce consigna la regla de acceso que hace del testimonio escrito la única vía para el observador de fuera: los parsis no admiten a no zoroástricos en sus lugares santos.

«Towards the end of the second millennium B.C. the Iranian tribes moved south off the steppes, and gradually conquered and settled the land now called, after them, Iran. Eastern Iranians evidently carried Zoroastrianism with them, and eventually the western Iranians, i.e. the Medes and Persians, also adopted the faith.» — Boyce traza la bajada de las tribus iranias desde la estepa y sostiene que los iranios orientales llevaron consigo el zoroastrismo y que medos y persas lo adoptaron después.

«It became the religion of the Persian Achaemenians, whose empire (see map) was the greatest in the ancient world; and religious material occurs in their inscriptions.» — Boyce hace del zoroastrismo la religión del imperio aqueménida y señala las inscripciones como el sitio donde asoma la materia religiosa.

«The Avesta itself remained, however, Eastern Iranian in substance as well as language, and there is no reference in it to these or any other Western Iranians, although the Medo-Persian magi became the best known of the Zoroastrian priests.» — Boyce consigna el silencio del Avesta sobre los iranios occidentales pese a que los magos medo-persas fueron los sacerdotes zoroástricos más conocidos; el desacuerdo entre el texto y la historia queda sin armonizar.

«Zarathushtra has often been called a religious reformer, but he was so only in the sense that this is true of the other great founders of world religions, i.e. he evidently accepted much of the faith into which he was born, but transformed it through a new teaching.» — Boyce acota el rótulo de reformador: lo acepta solo en el sentido en que vale para los demás fundadores, es decir, quien acepta mucho de la fe en que nace y la transforma con una enseñanza nueva.

«From perhaps 5000 to about 2000 B.C. they formed a single group, a branch of the Indo-European family of nations; and their homeland appears to have been the south Russian steppes, east of the Volga, where they lived as pastoralists, herding their cattle on foot.» — Boyce fecha la unidad indoirania entre el 5000 y el 2000 antes de Cristo y sitúa su patria en las estepas del sur de Rusia, al este del Volga.

«They moved presumably over hereditary tribal grazing grounds (such as the Airyanem Vaejah, MP. Eranvej, Tranian Expanse', of Zoroastrian tradition), from spring to autumn,» — Boyce identifica el Airyanem Vaejah de la tradición zoroástrica con los pastizales tribales hereditarios del ciclo estacional; el tramo se corta al pie de la plana.

«They lived close to their animals (a traditional Avestan term for the community is pasu-vira 'cattle-(and)-men'); and their society seems to have been divided into two main groups, priests and warrior herdsmen.» — Boyce deriva la cercanía con el ganado del propio término avéstico pasu-vira y divide aquella sociedad en dos grupos: sacerdotes y pastores guerreros.

«Training for the priesthood began between five and seven, and maturity was reached at fifteen years of age, when all males (to judge by Brahmanic usage) were invested with a sacred cord as an act of initiation into the adult community.» — Boyce describe la iniciación con el cordón sagrado a los quince años, y declara su fuente por analogía: *to judge by Brahmanic usage*.

«The vastness of the steppes encouraged the Indo-Iranians to conceive their gods as cosmic, not local, divinities; and they apprehended a universal principle of what ought to be, Av. 'asha', Skt. 'rta', variously translated as 'order, righteousness, truth'.» — Boyce liga la vastedad de la estepa a la concepción de dioses cósmicos y no locales, y enuncia el principio de asha, rta en sánscrito, con sus tres traducciones.

«This principle should govern everything, from the workings of nature to human laws and all human conduct. It was guarded, they held, by a great triad of ethical divinities, the Lords, Av. 'Ahura', Skt. 'Asura'.» — Boyce extiende asha de las operaciones de la naturaleza a la ley y la conducta humanas, y lo pone bajo la guarda de la tríada de los Ahuras.

«The greatest of them, known to the Iranians as Ahura Mazda, 'Lord of Wisdom', was conceived, it seems, as the divine counterpart of the wise high priest, who wielded authority in the tribe through his learning and sacral powers. In the Rigveda he is reverenced, it appears, simply as 'the Asura'.» — Boyce hace de Ahura Mazda la contraparte divina del sumo sacerdote sabio, cuya autoridad venía del saber y del poder sacral, y señala que el Rigveda lo venera simplemente como el Asura; lo dice con *it seems* y *it appears*.

«Below him were the lesser Ahuras, Varuna and Mithra (Vedic Mitra), guardians respectively of the oath and covenant, who came therefore to hypostatise truth and loyalty and were active in doing his will. These two divinities seem divine counterparts of those tribal chieftains who were 'ashavan', 'possessing asha', i.e. just, upholders of the laws.» — Boyce reparte entre Varuna y Mithra la guarda del juramento y del pacto, hipostasiados en verdad y lealtad, y los empareja con los jefes tribales ashavan, los que poseen asha.

«Varuna as lord of the truly spoken word was venerated particularly as a creator-god. His name was not uttered in the known Iranian tradition, in which he is invoked only by cult epithets.» — Boyce consigna que el nombre de Varuna no se pronunciaba en la tradición irania conocida, donde se le invoca solo por epítetos de culto.

«Another powerful god, Indra, was worshipped as the divine counterpart of the warrior, an amoral being, invoked for strength, courage, and success in battle.» — Boyce describe a Indra como contraparte divina del guerrero y lo llama ser amoral, invocado por fuerza, valor y éxito en la batalla.

«They thought of the divine beings as generally benevolent, attributing evil mainly to earth-bound devils, sorcerers and the like.» — Boyce sitúa el mal, en la religión irania antigua, no en los seres divinos sino en demonios terrestres y hechiceros.

«As wandering pastoralists the Indo-Iranians had no temples, and worshipped mainly in the open, without altars or images.» — Boyce consigna la ausencia de templos, altares e imágenes en el culto indoiranio.

«An important rite, enacted during the Yasna, consisted of expressing the juice of an intoxicant (Av. haoma, Skt. soma), which, when consecrated, was offered to the gods and drunk ritually by the worshippers.» — Boyce describe el rito del jugo embriagante —haoma en avéstico, soma en sánscrito— consagrado, ofrecido a los dioses y bebido ritualmente.

«Daily offerings were made to the hearth fire and sources of pure water; and priestly offerings to fire and water also formed part of the Yasna rituals.» — Boyce consigna la ofrenda diaria al fuego del hogar y a las aguas puras, que reaparece como ofrenda sacerdotal dentro del Yasna.

«His kingdom was reached by perilous ways which led to the 'Chinvat Crossing', possibly a ford over an underground river, guarded by supernatural dogs.» — Boyce sitúa el Paso de Chinvat como vado posible sobre un río subterráneo, guardado por perros sobrenaturales.

«There seems also to have been a hero cult, in which the souls of the mighty dead were venerated as 'fravashis', powerful supernatural beings able to protect their descendants if duly worshipped.» — Boyce propone un culto heroico en que las almas de los muertos poderosos se veneran como fravashis capaces de proteger a sus descendientes si se les da culto.

«While the Indo-Iranians were still one people, a belief evolved that some fortunate souls were able to ascend after death to join the gods in Paradise, the 'House of Song', there to enjoy perpetual bliss.» — Boyce data en la unidad indoirania la creencia en que algunas almas afortunadas ascienden tras la muerte a la Casa del Canto.

«With this belief was linked the concept of resurrection of the body, which was thought, it seems, to be recreated from the dry bones a year or so after death, after which the re-embodied spirit could again experience all the pleasures of earthly existence.» — Boyce liga la esperanza del paraíso a la resurrección del cuerpo, recreado desde los huesos secos un año después de la muerte; lo dice con *it seems*.

«As the hope of Paradise grew more general the 'Chinvat Crossing' came to be thought of as a bridge between earth and heaven. If the soul succeeded in passing over this a beautiful girl appeared to lead it upward to the gods.» — Boyce traza el cambio del Paso de Chinvat de vado a puente entre la tierra y el cielo, con la doncella hermosa que guía al alma que lo cruza.

«Cult of the ancestors was important, and was based on caring for the souls» — Boyce declara importante el culto a los antepasados; la frase se corta en el límite de plana y sigue en la 21 con las ofrendas de comida y ropa consagradas al reino de Yima.

«(Av. urvan) of the departed by offerings of consecrated food and clothing, to benefit them in the underworld kingdom of the dead, thought to be ruled over by Yima (Skt. Yama), the first king to reign on earth and the first man to die.» — continuación del pasaje anterior: Boyce nombra el urvan del difunto y pone el reino subterráneo de los muertos bajo Yima, primer rey que reinó en la tierra y primer hombre que murió.

«The gods had created the world in seven stages; first the 'sky' of stone, as a huge round shell to enclose all else; second, in the lower half of this shell, water; third, earth, resting on the water like a great flat dish; then at the centre of the earth a single plant, and near it the Uniquely-created Bull, and Man, called Gayo-maretan, 'Mortal Life';» — Boyce enumera las seis primeras de las siete etapas de la creación: cielo de piedra como cáscara redonda, agua, tierra como plato plano sobre el agua, la planta única, el Toro creado único y el Hombre, Gayo-maretan, Vida Mortal.

«and, seventh, fire, both visible and also an unseen, vital force which gave warmth and life to the cosmos. The sun, part of the creation of fire, stood still overhead, and all was motionless and unchanging.» — Boyce cierra la serie con el fuego, visible e invisible a la vez, y describe el estado inicial: el sol parado sobre la cabeza y todo inmóvil.

«Then the gods made a triple sacrifice: they crushed the plant, and slew the bull and man. From this beneficent sacrifice more plants, animals and men came into existence. The cycle of being was thus set in motion, with death followed by new life; and the sun began to move across the sky and to regulate the seasons in accordance with 'asha'.» — Boyce enuncia el sacrificio triple —planta, toro y hombre— como el acto que pone en marcha el ciclo del ser, con la muerte seguida de vida nueva y el sol echando a andar para regular las estaciones según asha.

«These natural processes, it seems, were regarded as unending, so long as men did their part by offering regularly the same triple sacrifice, and by sanctifying through the daily yasna the seven creations, each of which was represented there: earth in the ritual precinct; water and fire in vessels; the stone of the sky in the pestle and mortar for the 'haoma' pressing; plants in the haoma and 'baresman' (grasses strewn beneath the sacrifice); cattle, i.e. useful animals in general, in the sacrificial beast or its products (butter and milk); and man in the officiating priest.» — Boyce hace del yasna diario la repetición que sostiene los procesos naturales, y empareja cada una de las siete creaciones con su representante ritual: el recinto, los vasos de agua y fuego, el mortero como cielo de piedra, el haoma y el baresman, la bestia o sus productos, y el sacerdote oficiante como el hombre.

«The Indo-Iranians had a common stock of ideas about the physical world, which Iranian priestly thinkers continued to develop, reaching ultimately a severely simple analysis of the physical world which probably owed much to the» — Boyce atribuye a los pensadores sacerdotales iranios un análisis severamente simple del mundo físico, y el tramo se corta en el límite de chunk dentro de la misma plana: sigue con *bareness of the flat landscape around them*.

«bareness of the flat landscape around them. Their speculations can be reconstructed as follows (cf. 1.5).» — continuación del pasaje anterior: Boyce declara que lo que sigue es reconstrucción suya y remite al apartado 1.5.

«concepts survived: of high Hara (cf. Skt. Meru), a mountain peak in the centre of the earth, around which the sun was thought to circle, disappearing at night; of mighty Aredvi, a river which pours down from Hara into the sea Vourukasha and so supplies all the waters of the world; and of the Tree of All Seeds, which grows in Vourukasha.» — Boyce enumera los conceptos cosmológicos más antiguos que sobrevivieron: el pico Hara en el centro de la tierra, el río Aredvi que baja al mar Vourukasha y surte las aguas del mundo, y el Árbol de Todas las Semillas.

«Each year its seeds are scattered over the earth with the rain. The earth itself was held to be divided into seven regions (Av. karshvar), separated by waters, or by great forests and mountains. Man lives in the central region, called Khvaniratha.» — Boyce describe la siembra anual de las semillas del árbol con la lluvia y la división de la tierra en siete karshvars, con el hombre en el central, Khvaniratha.

«Even after the Indo-Iranian peoples drifted apart, developing separate languages and identities, they maintained much of their common religious tradition, evolved by countless generations of Stone Age pastoralists, and tenaciously upheld by their hereditary priesthoods.» — Boyce atribuye la continuidad de la tradición común, pese a la separación de lenguas e identidades, a innumerables generaciones de pastores y a sacerdocios hereditarios.

«Circa 1700 B.C. the steppedwellers began to learn the use of bronze and to develop a new economy, in which the horse-drawn war chariot came to play a large part. 'Rathaeshtars', literally 'chariot-standers', began to form a new and dominant group in Iranian society: they abandoned the traditional task of helping to herd the tribe's cattle, and sought wealth and fame for themselves by fighting and raiding in the service of warrior chiefs.» — Boyce fecha hacia 1700 antes de Cristo el bronce y el carro de guerra, y describe cómo los rathaeshtars, los que se paran en el carro, abandonan el pastoreo por el botín y la fama; el impreso corta *steppe-dwellers* a fin de renglón y `span()` lo devuelve unido como *steppedwellers*.

«This was the Iranian Heroic Age, fragments of whose epic poetry survive, much recast, in the Shahname (see 1.1.2.3); and like all Heroic Ages it had its adverse side for the people at large, bringing bloodshed and lawlessness.» — Boyce llama Edad Heroica irania a ese periodo, cuya poesía épica sobrevive muy recompuesta en el Shahname, y le consigna su reverso: sangre y ausencia de ley.

«The warrior heroes are likely to have directed their worship to the amoral Indra, rather than to the ethical Ahuras (cf. 1.2.3); but after they had become the dominant group in society the priest-poets in time made all the great gods chariot riders, and even gave Mithra a mace of bronze (cf. 2.1.1.67,» — Boyce propone que los héroes guerreros dieron culto al amoral Indra antes que a los Ahuras éticos, y que los sacerdotes-poetas acabaron subiendo a todos los grandes dioses al carro y dando a Mithra una maza de bronce.

«No firm date is known for Zarathushtra; but his Gathas suggest that he lived at a time when the Bronze Age developments were adversely affecting his own people, while they themselves, it seems, still kept to a largely pastoral economy.» — Boyce declara que no hay fecha firme para Zarathushtra y la deriva de los Gathas: vivió cuando el bronce ya afectaba a los suyos, que seguían en economía pastoral.

«The word 'rathaeshtar', common in Younger Avestan, is not used by him, and his words reflect the ancient twofold social divisions of priest and warrior herdsman, he himself being a priest. Yet he speaks often of raiding, ruthlessness and bloodshed, and gives a picture of a society rent and in turmoil.» — Boyce argumenta la fecha por ausencia: el término rathaeshtar no aparece en su boca y su lengua refleja la división doble antigua de sacerdote y pastor guerrero, aunque hable de razzia y derramamiento de sangre.

«The chronology of the Bronze Age changes must have varied greatly over the huge expanse of the south Russian steppes, and Zarathushtra may well have belonged to a tribe slow to be influenced by them. On this basis he may therefore be supposed to have flourished between 1400 and 1200 B.C., perhaps in some northerly region of the steppes.» — Boyce sitúa a Zarathushtra entre 1400 y 1200 antes de Cristo, y lo dice con todas sus condiciones: *on this basis*, *may therefore be supposed*, *perhaps*.

«For the last to be acceptable to the divine beings three things were required - right intention, truly spoken words, and correctly performed rituals - and this fact seems reflected in the threefold ethic of good thought, word and act repeatedly alluded to in the Gathas, and a ruling concept of the living faith.» — Boyce deriva la ética triple de pensamiento, palabra y acto de las tres condiciones del culto aceptable: intención recta, palabra dicha con verdad y rito bien ejecutado.

«Many of Zarathushtra's teachings are clear from a combined study of the Gathas and the Zoroastrian tradition; and most are readily comprehensible by those familiar with the Jewish, Christian or Muslim faiths, all of which owe great debts to the Iranian religion. One central doctrine, however, that of the divine Heptad, has caused great difficulty to non-Zoroastrians, partly because of its uniqueness.» — Boyce declara que casi toda la enseñanza resulta comprensible a quien conozca el judaísmo, el cristianismo o el islam, que deben mucho —dice— a la religión irania, y aparta como excepción la doctrina de la Héptada divina.

«Zarathushtra attained to this doctrine, it would seem, through meditating on the daily yasna. Iranian priests already held that behind the multiplicity of phenomena represented and consecrated at that service (see 1.2.6.1-2) there had originally existed only one plant, animal and man;» — Boyce deriva la doctrina de la Héptada de la meditación del profeta sobre el yasna diario, apoyada en la creencia sacerdotal previa de una unicidad original de planta, animal y hombre.

«and the prophet now came to apprehend a similar original uniqueness in the divine sphere, namely that there was only one God, eternal and uncreated, who was the source of all other beneficent divine beings.» — Boyce enuncia el paso doctrinal: un solo Dios, eterno e increado, fuente de los demás seres divinos benéficos.

«For Zarathushtra God was Ahura Mazda, who, he taught, had created the world and all that is good in it through his Holy Spirit, Spenta Mainyu, who is both his active agent and yet one with him, indivisible and yet distinct.» — Boyce consigna la relación entre Ahura Mazda y Spenta Mainyu con la paradoja intacta: agente activo suyo y a la vez uno con él, indivisible y sin embargo distinto.

«Further, Zarathushtra taught that God had made this sevenfold world with the help of six lesser divinities whom he brought into being to aid him, namely the great Amesha Spentas, 'Holy Immortals'; and they, with God himself, and/or his Holy Spirit, make up the Zoroastrian Heptad.» — Boyce compone la Héptada zoroástrica con los seis Amesha Spentas, los Santos Inmortales, más Dios mismo y su Espíritu Santo, y deja la alternativa sin resolver con un *and/or*.

«Having aided in the task of creating the world, the Six enter as guardians into their own separate creations, being thus both transcendent and immanent. The Holy Spirit likewise enters into the 'ashavan', the just man, man being Ahura Mazda's especial creation.» — Boyce declara a los Seis trascendentes e inmanentes a la vez, cada uno guardián de su creación, y hace entrar al Espíritu Santo en el ashavan, el hombre justo.

«As transcendent Beings the Six hypostatise aspects of God's own nature, and are so close to him that in the Gathas Zarathushtra addresses Ahura Mazda sometimes as 'Thou', sometimes (when he apprehends him together with one or more of these Beings) with the plural 'You'.» — Boyce explica por el trato gramatical de los Gathas la cercanía de los Seis a Dios: Zarathushtra se dirige a Ahura Mazda unas veces en singular y otras en plural, cuando lo aprehende junto con uno o más de esos Seres.

«As immanent powers the Six are virtually identifiable with their material creations, and the word for the creation may be used to represent the divinity who informs it, and vice versa.» — Boyce consigna la reversibilidad de nombre entre la divinidad y su creación material, que es lo que hace legible el lenguaje de los textos.

«His teachings, though cosmic and universal, are» — Boyce declara cósmica y universal la enseñanza del profeta; la frase se corta en el límite de plana y sigue en la 23 anclándola en la sociedad que él conoció.

«anchored in the society which he himself knew, and the following material strands are prominent in them: cattle and cattle-herding; justice and the processes of law; kinship, friendship, and hospitality; and priestly acts of worship.» — continuación del pasaje anterior: Boyce enumera las hebras materiales de la enseñanza —ganado y pastoreo, justicia y proceso legal, parentesco, amistad y hospitalidad, y actos sacerdotales de culto.

«This aspect of the doctrine of the great Amesha Spentas evidently represents an ancient, mystical way of looking at reality at a time when,» — Boyce llama a ese aspecto de la doctrina un modo antiguo y místico de mirar lo real; el tramo se corta antes de la cita de H. Lommel que sigue.

«There are, moreover, subtle layers of manifold significance in the association of each divinity with his or her creation.» — Boyce advierte que la asociación de cada divinidad con su creación tiene capas de sentido que no se agotan en la tabla.

«Note: the divinity Asha represents a hypostasis of the principle of asha, traditionally sustained by the Ahuras (see» — Boyce consigna que la divinidad Asha es hipóstasis del principio de asha que los Ahuras sostienen.

«In the tradition (see, e.g., 2.3.3) the members of the Heptad are often named in a different order, in accordance with their spiritual and moral dignity; and the creations are sometimes listed to correspond (see, e.g., 9.2.1).» — Boyce señala que la tradición ordena la Héptada de otro modo, por dignidad espiritual y moral, y que a veces reordena las creaciones para que correspondan; la discrepancia de orden queda consignada sin armonizar.

«Zarathushtra speaks often also, using the same terms (khshathra, asha, etc.), of the powers or qualities which these six great Beings represent, and which every just (ashavan) person can hope, godlike, to possess.» — Boyce señala que los mismos términos nombran a la vez a los seis Seres y a los poderes que todo ashavan puede esperar poseer, como los dioses.

«The concepts of divinity and of humanly possessed power seem frequently to blend, through the thought of that power proceeding from the divinity, who has himself actually entered into the person. This adds a further dimension to the doctrine of the immanence of the Heptad in the world;» — Boyce describe la mezcla de la divinidad y del poder humanamente poseído: el poder procede de la divinidad, que ha entrado de hecho en la persona.

«The doctrine of the Heptad is at the heart of Zoroastrian theology. Together with that of radical dualism (see 2.2.2) it provides the basis for Zoroastrian spirituality and ethics, and shapes the characteristic Zoroastrian attitude of responsible stewardship for this world.» — Boyce pone la doctrina de la Héptada en el centro de la teología zoroástrica y, junto con el dualismo radical, en la base de la espiritualidad, la ética y la actitud de administración responsable del mundo.

«It is given tangible and visible embodiment in the yasna and all other acts of priestly worship (see 1.3.2, and cf. Boyce, Persian Stronghold, p. 51), and provides, through the seven holy days of obligation (see 1.6), the framework for the devotional year.» — Boyce señala los dos sitios donde la doctrina se hace visible: el yasna y los siete días santos de obligación, que arman el año devocional.

«Despite its ancientness the teaching has thus remained a living one for Zoroastrians themselves, kept potent through an unbroken tradition of belief, worship and practice.» — Boyce declara viva la enseñanza entre los zoroástricos mismos y atribuye su vigor a una tradición ininterrumpida de creencia, culto y práctica.

«Zarathushtra himself evidently accepted the common ancient opinion that the sky, so mysteriously not falling (cf. 2.2.1.4), was of a hard substance, i.e. stone (see 2.2.2.5); and thus a link existed between Khshathra, lord of the stone sky, and stone weapons in the hands of 'ashavan' men as they exercised power (khshathra) in defence of the right.» — Boyce deriva del cielo de piedra el vínculo entre Khshathra, señor de ese cielo, y las armas de piedra en manos de los ashavan que ejercen poder en defensa de lo recto.

«This link continued when stone weapons gave way generally to bronze ones; for Iranian scholar priests then defined the substance of the sky more precisely as rock crystal (cf. the crystal spheres of the Greeks), which they classified among metals.» — Boyce sigue el vínculo hasta el bronce y consigna que los sacerdotes eruditos iranios definieron la sustancia del cielo como cristal de roca, que clasificaban entre los metales, y lo empareja con las esferas de cristal de los griegos.

«So Khshathra was venerated through his aspect of lord of metals, and his guardianship of the sky was latterly overlooked; and this came to obscure the perfect correspondence between the Heptad and the seven creations.» — Boyce señala que el olvido de la guarda del cielo oscureció la correspondencia perfecta entre la Héptada y las siete creaciones.

«Khshathra's link with a metallic sky is in fact clearly implied in 2.3.2.5-6 with 2.3.3.16 (where moreover his divine helpers are all sky-divinities).» — Boyce remite a dos pasajes del propio volumen como prueba interna del vínculo de Khshathra con un cielo metálico, y señala que allí sus auxiliares divinos son todos divinidades del cielo.

«the link between divinities and their creations, it was Khshathra's resulting guardianship of metals in general which came to be emphasised in the tradition; for man can do nothing to aid the distant sky, whereas metals can be worthily used in many ways: forged into weapons for just purposes; melted for judicial ordeals; minted in coins to give to the needy; made into useful tools or vessels, or beautiful ornaments to be kept always polished (cf. 11.3.1.25).» — Boyce explica por qué la tradición subrayó la guarda de los metales y no la del cielo: al cielo distante no se le puede ayudar, y los metales sí admiten uso digno —armas para fines justos, ordalías, moneda para el necesitado, herramientas, vasos y adornos siempre bruñidos—; la frase arranca al pie del chunk anterior con *Because of the ethical aspect of*.

«In the Gathas Zarathushtra invokes the two lesser Ahuras together with Ahura Mazda (by the evidently traditional phrase 'Mazda (and the other) Ahuras'), and also other beneficent ancient divinities;» — Boyce señala que en los Gathas el profeta invoca a los dos Ahuras menores junto con Ahura Mazda, por una fórmula que tiene por tradicional, y también a otras divinidades antiguas benéficas; el tramo se corta al pie de la plana.

«it clear that he taught that they too were created by Ahura Mazda (cf. 2.3.1.53), being known like the Heptad as Amesha Spentas, 'Holy Immortals', or Yazatas, 'Beings worthy of worship'.» — continuación del pasaje anterior: la tradición sostiene que también esas divinidades fueron creadas por Ahura Mazda, y las nombra Amesha Spentas, Santos Inmortales, o Yazatas, seres dignos de culto.

«A divinity very close to the Six, and like them, it seems, special to Zarathushtra's own revelation, is Sraosha, 'Hearkening'. He hypostatises men's hearkening (i.e. obedience) to God and God's hearkening to men's worship and supplications; and he is the guardian of prayer.» — Boyce describe a Sraosha, *Hearkening*, como hipóstasis de la escucha doble —la del hombre a Dios y la de Dios al culto y la súplica— y guardián de la oración.

«Note: the hypostatising of what might now be called abstractions, but which the ancients clearly felt as forces, goes far back into Indo-Iranian times.» — Boyce advierte contra leer esas hipóstasis como abstracciones: los antiguos las sentían como fuerzas, y la práctica viene de época indoirania.

«Accordingly, Zoroastrian devotional practice down the ages had also to be regarded as erroneous. This Western interpretation was warmly welcomed by Parsis, who by the twentieth century had almost entirely abandoned blood sacrifice, and who by now have forgotten that their forbears ever offered it.» — Boyce señala que la interpretación occidental fue bien recibida por los parsis, que para el siglo XX habían abandonado casi del todo el sacrificio cruento y hoy han olvidado que sus antepasados lo ofrecieran.

«The Iranis, living among Muslims (who still practise the rite), have been slower to reject it, though reformists among them now tend to maintain that they actually adopted it from Islam.» — Boyce consigna la posición irani frente a la parsi: más lentos en rechazar el sacrificio, con reformistas que ahora sostienen haberlo tomado del islam; las dos versiones quedan sin armonizar.

«According to the Zoroastrian cosmogony, after the Evil Spirit's assault (cf. 2.3.4) mountains grew up from the flat earth to strengthen it; but torrential rain fell and split it into seven regions, the 'karshvars' (cf. 1.2.6.3). At the end of time it will be joined again, and once more level (cf. 10.2.1.2).» — Boyce resume la cosmogonía: tras el asalto del Espíritu Maligno crecieron montañas para afirmar la tierra llana, y la lluvia torrencial la partió en siete karshvars, que al fin del tiempo volverán a unirse y a quedar llanos.

«The peak of Hara was held to have 360 apertures through which the sun moved on the 360 days of the year (cf. 1.7), passing twice through each, to leave half the world in darkness. Since the stars give least light of all the heavenly bodies, they were thought to be nearest to earth and farthest from heaven.» — Boyce consigna las 360 aberturas del pico Hara, una por día del año y atravesadas dos veces, y el orden de los cuerpos celestes por su luz: las estrellas, que menos dan, se tenían por las más cercanas a la tierra.

«Above them was the moon, then the sun (cf. 6.3.6). All water was held to have a common source, ascending from below the earth to the peak of Hara, pouring down from there on to the sea Vourukasha (cf. 2.1.7), and circulating through the seven regions before ascending again after being purified.» — Boyce describe el circuito único del agua: sube desde debajo de la tierra al pico Hara, cae al mar Vourukasha y circula por las siete regiones antes de volver a subir purificada.

«These ancient concepts appear long after Zoroastrian scholars had revised them in the light of new knowledge, the Avestan texts being given the same divine authority as Christians accorded the 'Book of Genesis'.» — Boyce explica la persistencia de esos conceptos por la autoridad divina que los textos avésticos tenían, y la empareja con la que los cristianos daban al Génesis.

«'Gahambar' is the Middle Persian term for six of the seven obligatory Zoroastrian holy days. These appear to have been ancient seasonal festivals, refounded to honour Ahura Mazda and the six great Amesha Spentas, together with the seven creations, cf. 4.4.1.» — Boyce define el gahambar y propone que las seis fiestas fueron festivales estacionales antiguos refundados en honor de Ahura Mazda, los seis Amesha Spentas y las siete creaciones; lo dice con *appear to have been*.

«Each festival lasted originally one day, but after a calendar reform in the third century A.C. they were extended to six days each, later reduced for the gahambars to five.» — Boyce data en el siglo III la reforma que extendió cada fiesta de uno a seis días, luego reducidos a cinco para los gahambars.

«The seventh festival is called in Middle Persian No Roz, 'New Day', and is the greatest holy day, prefiguring annually the future 'New Day' of eternal bliss.» — Boyce declara al No Roz el mayor de los días santos y le da función prefigurativa: anuncia cada año el Día Nuevo futuro de la bienaventuranza eterna.

«From ancient times the Iranians had a year of twelve months with thirty days each. The Zoroastrian calendar, created probably in the fourth century B.C., was distinctive simply through the pious dedication of each day and month to a divine being.» — Boyce data hacia el siglo IV antes de Cristo el calendario zoroástrico y dice en qué consiste su rasgo propio: la dedicación piadosa de cada día y cada mes a un ser divino.

«The dedications are first attested through the invocation of the thirty calendar divinities in Y. 16.3-6. Four days were devoted to 'Dadvah (Creator) Ahura Mazda', probably as an esoteric acknowledgement of Zurvan, who was worshipped as a quaternity (see 8.2.2).» — Boyce fecha el primer testimonio de las dedicaciones en el Yasna 16.3-6 y propone que los cuatro días de Dadvah Ahura Mazda son reconocimiento esotérico de Zurvan, adorado como cuaternidad; lo dice con *probably*.

«In later use the first of the four days is named for Ohrmazd, the other three for him as 'Creator', Dai (Middle Persian for Dadvah). The three Dai days are distinguished by adding to each the name of the following day, e.g. Dai-pad-Adar, 'Dai-by-(the day)» — Boyce explica cómo se distinguen los tres días Dai, añadiendo a cada uno el nombre del día siguiente; el ejemplo queda partido por el guion de fin de renglón, que continúa con *Adar*.

«Every coincidence of a month and day name was celebrated as a 'name-day' feast. There was thus one such feast in every month but the tenth, when four feasts were celebrated in honour of the Creator, Ohrmazd.» — Boyce deriva de la coincidencia de nombre de mes y de día la fiesta de nombre-día, una por mes salvo en el décimo, donde son cuatro en honor del Creador.

«The chief name-day feasts still celebrated by the Parsis are Aban and Adar. The Iranis also celebrate the festivals of Spendarmad, Tır and Mihr with special observances.» — Boyce reparte los usos vivos: los parsis celebran sobre todo Aban y Adar, y los iranis además Spendarmad, Tir y Mihr con observancias propias.

«By the reform of the third century A.C. five extra days were added to the end of the 360 day year. These were named after the five groups of Zarathushtra's hymns.» — Boyce explica el origen de los cinco días Gatha: la reforma del siglo III añadió cinco días al año de 360 y los nombró por los cinco grupos de himnos.

«Various subsequent calendar reforms were directed at trying to stabilise the 365 day calendar in relation to the seasons. (The old 360 day one had been adjusted from time to time by the intercalation of a whole extra month.) It is these attempts which have led to the existence of three Zoroastrian calendars today.» — Boyce atribuye a las reformas sucesivas, que buscaban estabilizar el año de 365 días frente a las estaciones, la existencia de tres calendarios zoroástricos hoy.

«The extended gahambar of Hamaspathmaedaya is celebrated throughout these five days, cf. 4.4.1.5.» — Boyce sitúa el gahambar extendido de Hamaspathmaedaya a lo largo de esos cinco días Gatha.

«During the Achaemenian period (sixth to fourth centuries B.C.) Persian scholar priests encountered the theory of Babylonian astronomers, that there existed a 'great year', during which all heavenly bodies completed a full cycle of their movements; and that in each 'great year' every occurrence of the preceding ones was exactly repeated, to infinity.» — Boyce data en el periodo aqueménida el encuentro de los sacerdotes eruditos persas con la teoría babilonia del gran año, en que todo cuerpo celeste cumple su ciclo y cada ocurrencia del anterior se repite hasta el infinito.

«This theory was widely adopted in antiquity, with hugely varying numbers of natural years being assigned to each 'great year'. Among the Iranians it was probably Zurvanites who first tried to reconcile these alien ideas with Zoroastrianism (see 8.1).» — Boyce atribuye a los zurvanitas el primer intento de conciliar esas ideas ajenas con el zoroastrismo, y lo dice con *probably*.

«They postulated a 'great' or 'world year' of 12,000 years (i.e. with twelve millennia corresponding with the twelve months of the calendar year).» — Boyce enuncia el año-mundo de doce mil años y su razón de forma: doce milenios que corresponden a los doce meses del año del calendario.

«Zoroastrians could not accept the idea of an infinite repetition of historical events, but they divided the span of known human history into three millennia (i.e. 9000-12000), ushered in successively by Zarathushtra and the first two World Saviours (see 7.2).» — Boyce marca el límite doctrinal: los zoroástricos no admiten la repetición infinita de los sucesos históricos, y reparten la historia humana conocida en tres milenios abiertos por Zarathushtra y los dos primeros Salvadores.

«During each of these millennia, they held, the same broad pattern of events is repeated, until by the year 12000 the Third Saviour, the Saoshyant, will have accomplished the final defeat of evil and historical time will cease.» — Boyce enuncia el fin de la historia: en el año 12000 el tercer Salvador, el Saoshyant, habrá consumado la derrota final del mal y el tiempo histórico cesará.

«Ahura Mazda, with foreknowledge of the need and means to destroy evil, brought his creation into being in an invisible or spirit (menog) state. The Evil Spirit, rising from the deep, perceived this creation. He shaped the lesser evil spirits and attacked. Ahura Mazda cast him down helpless by reciting the Ahunvar prayer.» — primer tramo de tres mil años del año-mundo: Ahura Mazda crea en estado menog, invisible o espiritual, y derriba al Espíritu Maligno recitando la oración Ahunvar.

«The Evil Spirit lay prostrate. Ahura Mazda gave material (getig) form to his creation, shaping the world in seven stages, with one plant, animal and man.» — segundo tramo: con el Espíritu Maligno postrado, Ahura Mazda da forma getig, material, a la creación en siete etapas, con una planta, un animal y un hombre.

«The Evil Spirit broke into and polluted the material world, destroying the plant, animal and man. From their seed grew all existing plants, animals and men. Yima reigned first over mankind, and all other events of Iranian myth and ancient epic took place.» — tercer tramo: la irrupción destruye planta, animal y hombre, y de su semilla brota todo lo que existe; en él caben el reinado de Yima y los sucesos del mito y la épica iranios.

«Birth of Zarathushtra. 9000 Beginning of his millennium. He received his revelation, and began to preach. 9012 He converted Kavi Vishtaspa.» — el cuadro fecha el nacimiento del profeta en el año 8970 del año-mundo, el comienzo de su milenio y su revelación en el 9000, y la conversión de Kavi Vishtaspa en el 9012.

«A time of goodness followed by slow decline, leading to the present day. 9970 Birth of the first World Saviour, Ukhshyat-ereta (Pähl. Ushedar).» — el cuadro pone entre el 9013 y el 9969 un tiempo de bien seguido de declive lento hasta el día presente, y en el 9970 el nacimiento del primer Salvador, Ukhshyat-ereta.

«He will begin the work of Frasho-kereti (Pähl. Frashegird), with resurrection of the dead, the Last Judgment, and final conquest of evil. 12000 History will end. The Kingdom (Khshathra) of Ahura Mazda will come on earth, and he will reign in bliss for ever.» — cierre del cuadro: en el 11973 el tercer Salvador inicia el Frasho-kereti con resurrección de los muertos, Juicio Final y conquista del mal; en el 12000 acaba la historia y el Reino de Ahura Mazda viene a la tierra para siempre.

«This scheme of history was adopted also in due course by the orthodox, in the form whose outline is set out in 2.3. All events from Zarathushtra's» — Boyce señala que la ortodoxia acabó adoptando el esquema zurvanita de la historia, con el esquema expuesto en el apartado 2.3; el tramo se corta al pie de la plana y sigue en la 32 asignando todo suceso desde el profeta hasta hoy al milenio de Zarathushtra.

«day to their own were assigned to the prophet's millennium (i.e. c. 9000-10000).» — continuación del pasaje anterior: el milenio del profeta abarca del año 9000 al 10000 del año-mundo, y ahí caben todos los sucesos hasta el día de quien escribe.

«'We worship Mithra of wide pastures, possessing a thousand ears, possessing ten thousand eyes, the divinity worshipped with spoken name'.» — la fórmula del Yasht 10: el himno nombra a Mithra de anchos pastos, de mil orejas y diez mil ojos, divinidad a la que se da culto con el nombre dicho.

«A scoundrel who is false to the covenant (mithra-) destroys a whole country. . . . Never break a covenant, whether you make it with a false man or a just man of good conscience. The covenant holds for both, the false and the just.» — Yasht 10, versículo 2: el himno manda no romper pacto ni con el falso ni con el justo, porque el pacto obliga a los dos por igual, y hace del perjuro el destructor de un país entero.

«For his splendour and glory I shall worship Mithra of wide pastures, with spoken words of worship, with offerings. We worship Mithra of wide pastures, who bestows peaceful dwellings, good dwellings on Iranian lands.» — Yasht 10, versículo 4: la fórmula de culto a Mithra, que otorga moradas pacíficas y buenas a las tierras iranias.

«May he come to us for victory, may he come to us for happiness, may he come to us for justice, he the strong, the powerful, to be worshipped, prayed to, not deceived, by all the material world - Mithra of wide pastures.» — Yasht 10, versículo 5: la invocación pide victoria, felicidad y justicia al fuerte que todo el mundo material debe adorar y no engañar.

«We worship Mithra of wide pastures with haoma mixed with milk, with baresman, with skill of tongue and manthras, with word and act, with offerings and rightly spoken utterances.» — Yasht 10, versículo 6: el himno enumera lo que se ofrece —haoma con leche, baresman, destreza de lengua y manthras, palabra y acto, ofrendas y dichos rectos.

«who ascends, the first invisible god, over Hara, before the life-giving, swift-horsed sun which first touches the beautiful, gold-tinted mountain tops. From there he, the most strong, surveys all lands dwelt in by Iranians.» — Yasht 10, versículo 12: Mithra sube sobre el Hara antes que el sol y desde allí vigila todas las tierras habitadas por iranios.

«very harsh towards those deserving punishment, judging men who are false to the covenant.» — Yasht 10, versículo 26: el dios es duro con quien merece castigo y juzga a los falsos al pacto.

«May you hear our worship, Mithra! May you requite our worship, Mithra! Be seated at our worship, attend our offerings, attend them as they are consecrated, take them all into your care, deposit them in the House of Song! Grant us that boon which we ask of you, O strong one, in faithfulness to the given words: wealth, strength and victory, good life and possession of truth (asha), fair fame and peace of soul.» — Yasht 10, versículo 32: la petición nombra lo que se pide —riqueza, fuerza, victoria, buena vida, posesión de la verdad, buena fama y paz del alma— y pide que las ofrendas se depositen en la Casa del Canto.

«who sets the battle in motion, who takes his stand in the battle, who having taken his stand in the battle shatters the ranks. The wings all surge of the battle-tossed ranks, the centre of the bloodthirsty army quakes.» — Yasht 10, versículo 36: Mithra pone en marcha la batalla, se planta en ella y quiebra las filas.

«Even their eagle-feathered arrows, flying from the bowstring of a well strung bow, pierce no wounds, because Mithra of wide pastures, enraged, provoked, unacknowledged, is hostile.» — Yasht 10, versículo 39: las armas del perjuro no hieren cuando Mithra, airado, provocado y no reconocido, está en contra.

«for whom on every height, in every watch-post sit eight servants, watchers for the covenant, watching covenant-breakers, seeing them indeed, noting them indeed, those who first break the covenant; guarding the paths of those whom breakers of the covenant seek out, smiters of the truly just, the false.» — Yasht 10, versículo 45: ocho servidores en cada altura y cada atalaya vigilan a los quebrantadores del pacto y guardan los caminos de aquellos a quienes buscan.

«Then when Mithra drives forward against bloodthirsty enemy armies . . . he binds the evil hands of covenant-breaking men behind them, he destroys their sight, he makes their ears deaf.» — Yasht 10, versículo 48: el castigo del perjuro es corporal: manos atadas a la espalda, vista destruida, oídos ensordecidos.

«fashioned an abode upon high Hara, the convoluted, shining, where there is no night or darkness, no wind, cold or hot,... nor do mists rise upon high Hara.» — Yasht 10, versículo 50: Ahura Mazda labra para Mithra una morada en el alto Hara donde no hay noche ni tiniebla, ni viento, ni frío ni calor, ni nieblas.

«who stands erect and watchful, the espier, mighty, eloquent, replenishing the waters, having heard theinvocation, causing rain to fall and plants to grow, drawing the boundary line, eloquent, perceptive, undeceived,» — Yasht 10, versículo 61: Mithra repone las aguas, hace caer la lluvia y crecer las plantas y traza la línea de la frontera; la capa de texto pega el artículo en *theinvocation*.

«who comes driving in a highwheeled chariot, spirit-fashioned... (68) drawn by spirit-horses, white, radiant,.. . shadowless, swifter than thought» — Yasht 10, versículos 67 y 68: el carro de altas ruedas labrado por espíritu y los caballos-espíritu, blancos, radiantes, sin sombra y más veloces que el pensamiento; es el material de la Edad del Bronce que Boyce declara inseparable de lo más antiguo; el impreso corta *high-wheeled* a fin de renglón y `span()` lo devuelve unido como *highwheeled*.

«who travels the breadth of the earth, by the setting of the sun he has touched both edges of this wide, round earth with far borders. He sees all that is between earth and heaven;» — Yasht 10, versículo 95: Mithra recorre la anchura de la tierra, toca los dos bordes de la tierra redonda y ve todo lo que hay entre tierra y cielo.

«holding in his hand his mace with its hundred bosses and hundred blades, a feller of men as he brandishes it, cast of yellow metal, strong and golden, strongest of weapons, most victorious of weapons.» — Yasht 10, versículo 96: la maza de cien bollones y cien filos, fundida en metal amarillo; es la maza de bronce que Boyce cita al hablar de la Edad Heroica.

«He sees all deceivers. Mighty, Mithra stands forth. Strong in power he flies, with a beautiful far-shining glance he looks round with his eyes. (108) 'Who shall worship me, who deceive me? Who thinks I am to be worshipped with a good sacrifice, who with a bad sacrifice?» — Yasht 10, versículos 107 y 108: el dios pregunta en primera persona quién lo adora y quién lo engaña, quién con buen sacrificio y quién con malo.

«The countenance of Mithra is pleased, when he visits the land where he is well treated. Then the valleys are wide for pasture, their own cattle and men wander at will.» — Yasht 10, versículo 112: donde a Mithra se le trata bien, los valles se abren para pasto y ganado y hombres andan a su voluntad; es el pasaje que sostiene la lectura del epíteto *de anchos pastos*.

«Both Mithra and Ahura Berezant we worship, free from harm, just; and the stars and moon and sun. At the strewed baresman we worship Mithra, ruler of all lands!» — Yasht 10, versículo 145: el cierre del himno junta a Mithra y a Ahura Berezant con las estrellas, la luna y el sol, y lo llama señor de todas las tierras.

«who for a long time accompanied shining Yima, possessed of good herds, so that he ruled over this earth of seven regions . . . ; (33) in whose kingdom there was neither cold nor heat, neither old age nor death, nor demon-created sickness, before he lied, before he brought the lying untrue word into his mind.» — Yasht 19, versículos 31 y 33: mientras el Khvarenah acompañó a Yima no hubo en su reino frío ni calor, ni vejez ni muerte, ni enfermedad creada por los demonios, y el corte llega con la mentira.

«Then when he brought the lying untrue word into his mind, Khvarenah was seen to depart from him in the shape of a bird . . . . Yima wandered sad, cast into dejection he hid upon the earth.» — Yasht 19, versículo 34: el Khvarenah se va en forma de ave y Yima queda vagando, abatido, escondido sobre la tierra.

«Khvarenah went from shining Yima . . . in the shape of a hawk. This Khvarenah Mithra of wide pastures, with listening ears and a thousand perceptions, laid hold of» — Yasht 19, versículo 35: la gloria sale en forma de halcón y Mithra la toma; el troceo corta la frase sin punto.

«Then the three-headed dragon rushed forward, thinking thus: Ί shall lay hold of this Khvarenah Then Fire rose up at him from behind, saying thus aloud: (50) 'Back! learn this, Ο three-headed dragon! If you should reach for this Khvarenah ..., I shall blaze up,... I shall flame up upon your jaws. Never hereafter shall you rush forth upon the Ahura-created earth for the destruction of the creatures of asha.' Then the dragon drew his forepaws back again, forseeing an attempt on his life, for Fire was terrifying.» — Yasht 19, versículos 49 y 50: el dragón de tres cabezas va por el Khvarenah y el Fuego lo ataja amenazando arder sobre sus fauces; el dragón retira las garras al prever el atentado contra su vida.

«Khvarenah departed to the sea Vourukasha. Straightway Apam Napat, having swift horses, laid hold of it. And Apam Napat, having swift horses, desires this: (I shall lay hold of this Khvarenah on the bottom of the deep sea, at the bottom of its deep bays.» — Yasht 19, versículo 51: la gloria va al mar Vourukasha y Apam Napat, el de los caballos veloces, la toma en el fondo de la mar profunda.

«We worship Ahura Berezant, kingly, shining, Apam Napat having swift horses, the hero who gives help when called upon. (It is) he who created men, he who shaped men, the god amid the waters, who being prayed to is swiftest of all to hear.» — Yasht 19, versículo 52: el himno hace de Apam Napat, dios entre las aguas, el que creó y formó a los hombres y el más presto en oír a quien le reza.

«First Ahura-created Verethraghna approached hastening in the shape of the bold Wind. (3) Then he, most mighty, declared...: (I am mightiest in strength, I am most victorious in victoriousness, I am most glorious in glory» — Yasht 14, versículos 1 y 3: la primera de las encarnaciones del dios es el Viento audaz, y el dios habla en primera persona diciéndose el más fuerte, el más victorioso y el más glorioso.

«A second time Ahura-created Verethraghna approached . . . hastening in the shape of a bull, beautiful, with golden horns.» — Yasht 14, versículo 7: la segunda encarnación es un toro hermoso de cuernos de oro.

«A fourth time Ahura-created Verethraghna approached . . . hastening in the shape of a fiery camel,... (12)... stouthumped . . . splendid, tall, strong,» — Yasht 14, versículos 11 y 12: la cuarta encarnación es un camello de fuego, de joroba robusta, espléndido, alto y fuerte; el impreso corta *stout-humped* a fin de renglón y `span()` lo devuelve unido como *stouthumped*.

«A fifth time Ahura-created Verethraghna approached . . . hastening in the shape of a boar, aggressive,. . . sharp-tusked, a boar which kills at a stroke, unapproachable when angry, speckle-faced, strong, nimble, rushing about.» — Yasht 14, versículo 15: la quinta encarnación es un jabalí agresivo, de colmillos afilados, que mata de un golpe, inabordable cuando se enoja.

«It alone of living creatures overtakes the flight of an arrow, even when it speeds well shot. It flies mantling its feathers when day begins to dawn, seeking its evening meal in evening twilight, seeking its morning meal in morning twilight.» — Yasht 14, versículo 20: el halcón alcanza en vuelo la flecha bien disparada y busca su comida en los dos crepúsculos.

«It glides over the gorges of mountain ranges, it glides over the peaks of mountains, it glides over the valleys of rivers, it glides over the tops of trees, listening to the voices of birds.» — Yasht 14, versículo 21: el vuelo del halcón sobre gargantas, picos, valles y copas, oyendo las voces de los pájaros.

«An eighth time Ahura-created Verethraghna approached . . . , hastening in the shape of a wild ram, beautiful, with backward-curving» — Yasht 14, versículo 23: la octava encarnación es un carnero salvaje de cuernos vueltos hacia atrás; el troceo parte la palabra al final del renglón.

«We worship Ahura-created Verethraghna, who goes to and fro: 'Who deceives Mithra by lies? Who abandons Rashnu? On whom shall I, being powerful, bestow sickness and death?» — Yasht 14, versículo 47: el dios pregunta quién engaña a Mithra con mentiras y a quién impondrá enfermedad y muerte.

«good Ashi, beautiful Ashi, brilliant Ashi, rich, shining with splendours! Ο Ashi, giving good 'khvarenah' to those men whom you attend! Fragrant is that man's dwelling in which good Ashi, the strong one, sets foot, friendly, solicitous for long succession.» — Yasht 17, versículo 6: la diosa da khvarenah a los hombres que acompaña, y la casa donde pone el pie queda fragante.

«Those men rule with possessions, with abundant stores of food, there where a couch is spread and where are other desired possessions - those whom you attend, good Ashi!» — Yasht 17, versículo 7: la recompensa que el himno nombra es material —posesiones, provisiones, lecho tendido.

«Their wives assuredly sit expectant on couches, (thinking)... : 'When will the master of the dwelling come to us? When shall we rejoice joyously in his beloved person?' - those whom you attend, good Ashi!» — Yasht 17, versículo 10: la escena final del himno pone a las esposas esperando en el lecho el regreso del señor de la casa.

«A seventh time Ahura-created Verethraghna approached . . . hastening in the shape of a hawk, seizing from below, tearing to» — Yasht 14, versículo 19: la séptima encarnación del dios es un halcón que apresa por debajo y desgarra por arriba; el tramo se corta en el límite de chunk y sigue en la misma plana con *pieces from above, the swiftest of birds, the quickest of flying creatures*.

«We worship the Shining Sun, life-giving, bountiful When the sun with his light brings warmth, when the sun as light brings warmth, the invisible gods stand there, a hundred and a thousand.» — Yasht 6, versículo 1: cuando el sol calienta con su luz, cien y mil dioses invisibles se plantan ahí.

«When the sun rises, the Ahura-created earth is purified, the running water is» — Yasht 6, versículo 2: la salida del sol purifica la tierra y el agua corriente; el troceo corta la frase antes de *purified*.

«And if the Sun were not to rise, then demons would destroy all that is in the seven regions. Not one of the invisible gods would find a place to abide or stay in this material world.» — Yasht 6, versículo 30 según la numeración que imprime el volumen: si el sol no saliera, los demonios destruirían cuanto hay en las siete regiones y ningún dios invisible hallaría dónde morar.

«He who sacrifices to the Shining Sun, life-giving, bountiful,... in order to resist darkness, in order to resist demons born of darkness . . . he rejoices all the invisible and visible gods.» — Yasht 6, versículo 4: quien sacrifica al sol para resistir la tiniebla y a los demonios nacidos de ella alegra a todos los dioses, visibles e invisibles.

«We worship the star Tishtrya, the splendid, the glorious, of water-nature, strong, lofty, powerful, shining afar . . . ; (5) for whom yearn sheep and cattle and men,... (saying): 'When shall Tishtrya the splendid, the glorious, rise for us, when shall the springs of water flow anew» — Yasht 8, versículos 1 y 5: ovejas, ganado y hombres esperan la salida de Tishtrya y el fluir nuevo de los manantiales.

«Then Tishtrya, the splendid, the glorious, goes down . . . to the sea Vourukasha, in the shape of a horse, white, beautiful, with golden ears and golden muzzle.» — Yasht 8, versículo 20: el astro baja al mar Vourukasha en forma de caballo blanco de orejas y hocico de oro.

«There rushes against him the demon Dearth, in the shape of a horse, black, hairless,... horrifying. (22) Together the two fight, Tishtrya the splendid, the glorious, and the demon Dearth . . . . For three days and three nights the two fight. The demon Dearth overcomes him, he conquers him, Tishtrya the splendid, the glorious.» — Yasht 8, versículos 21 y 22: el demonio de la Escasez embiste en forma de caballo negro y lampiño, y tras tres días y tres noches de combate vence a Tishtrya.

«Tishtrya the splendid, the glorious calls down woe and misery on himself: 'Woe to me!..., misery, Ο waters and plants!... Men do not worship me now with worship with spoken name, as other gods are worshipped . . . . (24) If men should worship me . . . , I should take to myself the strength of ten horses.» — Yasht 8, versículos 23 y 24: el dios vencido atribuye su derrota a la falta de culto con el nombre dicho, y declara que si los hombres lo adoraran tomaría para sí la fuerza de diez caballos.

«I worship Tishtrya, the splendid, the glorious, with worship with spoken name. I procure for him the strength of ten horses (26) Then Tishtrya the splendid, the glorious . .. goes down to the sea Vourukasha Those two fight at noon tide. Tishtrya the splendid, the glorious, overcomes him, he conquers him, the demon Dearth» — Yasht 8, versículos 25 y 26: el culto le procura la fuerza de diez caballos y en el segundo combate, a mediodía, Tishtrya vence al demonio de la Escasez; el rito decide el desenlace del mito.

«He calls down prosperity on himself: 'Well is me! Well, Ο waters and plants! . . . well shall it be, Ο lands! The courses of the waters shall surge out unhindered for the large-seeded corn, for the small-seeded grasses, and for the material world.» — Yasht 8, versículo 29: el dios vencedor declara que las aguas correrán libres para el grano de simiente grande, para las hierbas de simiente pequeña y para el mundo material.

«Then Tishtrya rises again from the sea Vourukasha . . . . Then at that time mists gather on Mount Ush-hendava, which stands in the middle of the sea» — Yasht 8, versículo 32: al resurgir el astro, las nieblas se juntan sobre el monte Ush-hendava, en medio del mar Vourukasha.

«Then the bold . . . Wind drives the rain and cloud and hail upon places, upon dwellings, upon the seven regions. (34) Apam Napat distributes to the material world those waters assigned to dwellings» — Yasht 8, versículos 33 y 34: el Viento lleva lluvia, nube y granizo sobre las siete regiones y Apam Napat reparte al mundo material las aguas asignadas a cada morada.

«gather up, that glory of his they bring down, that glory of his they distribute over the Ahura-created earth, to prosper the world of asha.» — Yasht 6, versículo 1: los dioses invisibles recogen la gloria del sol, la bajan y la reparten sobre la tierra creada por Ahura para que prospere el mundo de asha; la frase arranca al pie de la plana 42 con *That glory (khvarenah) of his they*.

«Aredvi Sura Anahita, increasing corn, just, increasing herds, just, increasing possessions, just... (3) immense, far-famed, who is as great in her immensity as all these waters which flow forth upon the earth; who, mighty, flows forth from Mount Hukairya upon the sea Vourukasha - all the edges of the sea Vourukasha are turbulent, all the middle is turbulent, as Aredvi Sura Anahita pours forth upon them» — Yasht 5, versículos 1 y 3: la diosa acrecienta grano, hatos y bienes, y baja del monte Hukairya al mar Vourukasha revolviéndolo entero.

«The outflow of that one sea will pour forth over all the seven regions. She pours down her waters summer and winter alike. She purifies the waters, she purifies the seed of males, the womb of females, the milk of females» — Yasht 5, versículo 5: la diosa vierte sus aguas igual en verano y en invierno y purifica las aguas, la simiente de los varones, la matriz de las hembras y su leche.

«Through this sacrifice, through this prayer... descend again, O Aredvi Sura Anahita, from those stars to the Ahura-created earth, to the worshipping priest with cupped hands overflowing, for help to the libation bringer.» — Yasht 5, versículo 132: la petición pide a la diosa que baje de las estrellas a la tierra, al sacerdote que ofrece con las manos ahuecadas y rebosantes.

«praise, invoke and sing the good, strong, holy fravashis of the just..., (22) who arrayed sky, who arrayed water, who arrayed earth, who arrayed cattle, who arrayed sons in the womb . . . ; who are the givers of victory to the invoker, of a boon to the eager, of health to the sick, of good fortune to him who invokes them, worshipping, satisfying, bringing libations, just.» — Yasht 13, versículos 21 y 22: los fravashis dispusieron cielo, agua, tierra, ganado e hijos en la matriz, y dan victoria, don, salud y buena fortuna a quien los invoca.

«We worship the good, strong, holy fravashis of the just who hurry homeward at the time of Hamaspathmaedaya. Then they wander there for the *whole night, desiring this help: (50) 'Who will praise us, who worship, who laud? who will treat us lovingly, who welcome us with hands full of food and clothing, with proper worship? The name of which of us will be now invoked, the soul (urvan) of which among *us will be worshipped, to which of us will that gift be given, whereby he shall have unending food for ever?» — Yasht 13, versículos 49 y 50: en Hamaspathmaedaya los fravashis vuelven a casa y preguntan toda la noche quién los alabará y los recibirá con las manos llenas de comida y ropa.

«Then the man who worships them with hands full of food and clothing, with proper worship, him will they bless, the contented,... unvexed, mighty fravashis of the just. (52) To him at his dwelling there will be a herd of cattle and men.» — Yasht 13, versículos 51 y 52: al que los honra así lo bendicen, y en su morada habrá hato de ganado y de hombres.

«Then when the waters flow out from the sea Vourukasha . . . , they go forward, the mighty fravashis of the just, many many hundreds, many many thousands .. ., (66) desiring water, each for her own family.» — Yasht 13, versículos 65 a 68: los fravashis, muchos cientos y muchos miles, se disputan el agua como carreteros armados que pelean por su tesoro, y los que vencen la llevan cada uno a su propia familia.

«This I ask Thee, tell me truly, Lord. Who in the beginning, at creation, was Father of Order (Asha)? Who established the course of sun and stars? Through whom does the moon wax, then wane? This and yet more, Ο Mazda, I seek to know.» — Yasna 44, versículo 3: la primera de las preguntas de Zarathushtra a Ahura Mazda, por el Padre del Orden, por el curso del sol y las estrellas y por las fases de la luna.

«Who has upheld the earth from below, and the heavens from falling? Who (sustains) the waters and plants? Who harnessed swift steeds to wind and clouds? Who, Ο Mazda, is Creator of Good Purpose?» — Yasna 44, versículo 4: la pregunta por quien sostiene la tierra y el cielo, por las aguas y las plantas, por quien unció corceles veloces al viento y a las nubes.

«What craftsman created light and darkness? What craftsman created both sleep and activity? Through whom exist dawn, noon and eve, which remind the worshipper of his duty?» — Yasna 44, versículo 5: la pregunta por el artífice de la luz y la tiniebla, del sueño y la actividad, y de las tres horas que recuerdan al adorador su deber.

«Who will be victorious to protect through Thy teaching those who are the progeny in my house? As Healer of the world, promise to us a judge. Then let Hearkening come tc him with Good Purpose, Ο Mazda - to him whomsoever Thou dost wish.» — Yasna 44, versículo 16: el profeta pide un juez como Sanador del mundo y que la Escucha venga a él con Buen Propósito.

«fashioned honoured Devotion together with Power? Who made the son respectful in heed to the father? By these (questions), Ο Mazda, I help (men) to discern Thee as Creator of all things through the Holy Spirit.» — Yasna 44, versículo 7: la pregunta por quien formó la Devoción junto con el Poder e hizo al hijo respetuoso con el padre, y la declaración de para qué pregunta el profeta —ayudar a los hombres a discernir a Mazda como Creador de todo por el Espíritu Santo—; el tramo arranca tras el límite de chunk, que parte la fórmula *This I ask Thee, tell me truly, Lord. Who*.

«Truly for seekers I shall speak of those things to be pondered, even by one who already knows, with praise and worship for the Lord of Good Purpose, the excellently Wise One, and for T r u t h» — Yasna 30, versículo 1: el profeta habla para los que buscan, de cosas que aun el que ya sabe ha de ponderar; la capa de texto espacia las letras de la última palabra.

«Hear with your ears the best things. Reflect with clear purpose, each man for himself, on the two choices for decision, being alert indeed to declare yourselves for Him before the great requital.» — Yasna 30, versículo 2: la invitación pone la decisión en cada hombre por sí mismo, entre las dos opciones, antes de la gran retribución.

«Truly there are two primal Spirits, twins renowned to be in conflict. In thought and word, in act they are two: the better and the bad. And those who act well have chosen rightly between these two, not so the evildoers.» — Yasna 30, versículo 3: el enunciado del dualismo —dos Espíritus primordiales, gemelos en conflicto, distintos en pensamiento, palabra y acto, el mejor y el malo— con la elección como lo que separa a quien obra bien.

«And when these two Spirits first came together they created life and not-life, and how at the end Worst Existence shall be for the wicked, but (the House of) Best Purpose for the just man.» — Yasna 30, versículo 4: del encuentro de los dos Espíritus salen la vida y la no-vida, y al final la Peor Existencia para el malo y la Casa del Mejor Propósito para el justo.

«Of these two Spirits the Wicked One chose achieving the worst things. The Most Holy Spirit, who is clad in hardest stone, chose right, and (so do those) who shall satisfy Lord Mazda continually with rightful acts.» — Yasna 30, versículo 5: la elección de cada Espíritu, y el Espíritu Santísimo vestido de la piedra más dura, que es el cielo.

«The Daevas indeed did not choose rightly between these two, for the Deceiver approached them as they conferred. Because they chose worst purpose, they then rushed to Fury, with whom they have afflicted the world and mankind.» — Yasna 30, versículo 6: los Daevas eligen mal porque el Engañador se les acercó mientras deliberaban, y corren al Furor, con el que han afligido al mundo.

«With Power He came to this world, by Good Purpose and by Truth. Then enduring Devotion gave body and breath.» — Yasna 30, versículo 7: la Devoción, guardiana de la tierra, es la que da cuerpo y aliento.

«Then when retribution comes for these sinners, then, Mazda, Power shall be present for Thee with Good Purpose, to declare himself for those, Lord, who shall deliver the Lie into the hands of Truth.» — Yasna 30, versículo 8: en la retribución el Poder se pondrá de parte de quienes entreguen la Mentira en manos de la Verdad.

«And then may we be those who shall transfigure this world. Ο Mazda (and you other) Lords (Ahuras), be present to me with support and truth, so that thoughts may be concentrated where understanding falters» — Yasna 30, versículo 9: la petición de ser aquellos que transfiguran el mundo, con los Ahuras presentes para sostener el pensamiento donde flaquea el entendimiento.

«men! when you learn the commands which Mazda has given, and both thriving and not-thriving, and what long torment (is) for the wicked and salvation for the just - then will it be as is wished with these things.» — Yasna 30, versículo 11: el aprendizaje de los mandatos incluye saber qué prospera y qué no, y qué tormento largo espera al malo frente a la salvación del justo.

«Then shall I speak of the two primal Spirits of existence, of whom the Very Holy thus spoke to the Evil One: 'Neither our thoughts nor teachings nor wills, neither our choices nor words nor acts, not our inner selves nor our souls agree'.» — Yasna 45, versículo 2: el Santísimo enumera ante el Maligno todo aquello en lo que no concuerdan —pensamientos, enseñanzas, voluntades, elecciones, palabras, actos, yos íntimos y almas.

«Then shall I speak of the foremost (doctrine) of this existence, which Mazda the Lord, He with knowledge, declared to me. Those of you who do not act upon this manthra, even as I shall think and speak it, for them there shall be woe at the end of life.» — Yasna 45, versículo 3: el profeta declara que la doctrina le fue declarada por Mazda y advierte de desdicha al final de la vida a quien no obre según ese manthra.

«Then shall I speak of the best things of this existence. I know Mazda who created it in accord with truth to be the Father of active Good Purpose. And His daughter is Devotion of good action. The all-seeing Lord is not to be deceived.» — Yasna 45, versículo 4: Mazda es Padre del Buen Propósito activo y la Devoción de buena obra es su hija; al Señor que todo lo ve no se le engaña.

«Then shall I speak of what the Most Holy One told me, the word to be listened to as best for men. Those who shall give for me hearkening and heed to Him, shall attain wholeness and immortality. Mazda is Lord through acts of the Good Spirit.» — Yasna 45, versículo 5: quienes den escucha y atención a Él alcanzarán la integridad y la inmortalidad.

«Him shall I seek to turn to us by praises of reverence, for truly I have now seen with my eyes (the House) of Good Purpose, and of good act and deed, having known through Truth Him who is Lord Mazda. Then let us lay up supplications to Him in the House of Song.» — Yasna 45, versículo 8: el profeta declara haber visto con sus ojos la Casa del Buen Propósito y propone acumular súplicas en la Casa del Canto.

«Him shall I seek to requite for us with good purpose, Him who left to our will (the choice between) holy and unholy. May Lord Mazda by His power make us active for prospering our cattle and men, through the fair affinity of good purpose with truth.» — Yasna 45, versículo 9: la elección entre lo santo y lo impío queda dejada a la voluntad del hombre.

«Him shall I seek to glorify for us with sacrifices of devotion, Him who is known in the soul as Lord Mazda; for He has promised by His truth and good purpose that there shall be wholeness and immortality within His kingdom (khshathra), strength and perpetuity within His house.» — Yasna 45, versículo 10: Mazda, conocido en el alma, promete integridad e inmortalidad dentro de su reino, khshathra.

«But all you Daevas, and he who greatly worships you, are the seed of Bad Purpose, the Lie and Arrogance. Hateful too your acts, by which you have become known in the seventh region of earth.» — Yasna 32, versículo 3: los Daevas y quien mucho los adora son simiente del Mal Propósito, la Mentira y la Arrogancia.

«In that you ordain those (acts) which worst men commit, they shall be called 'beloved of the Daevas', retreating from Good Purpose, departing from Lord Mazda's will and from Truth.» — Yasna 32, versículo 4: los peores serán llamados amados de los Daevas, apartados del Buen Propósito y de la voluntad del Señor.

«Thereby you have defrauded mankind of good life and immortality, much as you (have defrauded yourselves), you Daevas and the Bad Spirit.» — Yasna 32, versículo 5: los Daevas defraudaron a la humanidad de la buena vida y la inmortalidad, y a sí mismos con ella.

«Those wicked ones who appear in grandeur as chieftains and their ladies, they too indeed have ruined life, stealing property from its inheritor.» — Yasna 32, versículo 11: los malos que aparecen en grandeza como caudillos han arruinado la vida robando la propiedad a su heredero; el tramo cruza a la plana 48.

«Because of that teaching whereby they deflected man from the best act, Mazda declared ill things for them who with their habit of pleasure have ruined the life of the cow, because of whom the rich karapan chose the dominion (khshathra) of tyrants and the Lie, rather than Truth;» — Yasna 32, versículo 12: el karapan rico eligió el dominio de los tiranos y de la Mentira antes que la Verdad, y con su hábito de placer arruinó la vida de la vaca.

«by which dominion the destroyers of this world beheld their riches in the House of Worst Purpose - as did those who in their greed lamented at the message of Thy manthra-maker, Ο Mazda, (a greed) which guarded them from beholding Truth» — Yasna 32, versículo 13: los destructores del mundo vieron sus riquezas en la Casa del Peor Propósito, y la codicia les impidió ver la Verdad.

«By these things the company of the karapans, and the kavis, are being ruined together with those they ensnare. They shall not be brought to those ruling over life at will in the House of Good Purpose.» — Yasna 32, versículo 15: karapans y kavis se arruinan junto con aquellos a quienes enredan, y no serán llevados a la Casa del Buen Propósito.

«In accord with the laws of the foremost existence, the Judgment shall thus enact the straightest dealings for the wicked as well as for the just man, and for him whose falsehood and honesty are assessed as equal.» — Yasna 33, versículo 1: el Juicio obra igual de recto con el malo, con el justo y con aquel cuya falsedad y honradez se pesan iguales.

«He who is very good to the just man, Lord, whether he be a kinsman or one of the community or clan, or (simply) one serving the cow with zeal, he shall be in the pasture of Truth and Good Purpose.» — Yasna 33, versículo 3: el bueno con el justo —pariente, miembro de la comunidad o del clan, o simplemente quien sirve a la vaca con celo— estará en el pasto de la Verdad.

«The priest officiating, upright through truth, embodies the Best Spirit. Thereby he is allied with that purpose by which he has learnt to perform the duties of pastor. By this I am eager, Lord Mazda, to behold and take counsel with Thee» — Yasna 33, versículo 6: el sacerdote que oficia, recto por la verdad, encarna al Mejor Espíritu, y de ahí aprende los deberes de pastor.

«Arise for me, Lord! By the Most Holy Spirit, Ο Mazda, take to Thyself might through devotion, swiftness through good gift-offerings, potent force through truth, protection through good purpose.» — Yasna 33, versículo 12: la petición empareja devoción con poderío, buenas ofrendas con presteza, verdad con fuerza y buen propósito con protección.

«For as gift Zarathushtra gives the breath even of his body, so that for Mazda there should be predominance of good purpose, of act and word in accord with truth, so that there should be both hearkening and dominion (khshathra).» — Yasna 33, versículo 14: el profeta ofrece como don el aliento mismo de su cuerpo para que Mazda tenga preeminencia de buen propósito, acto y palabra conformes a la verdad.

«Then we wish Thy fire, Lord, strong through Truth, very swift, mighty, to be of manifest help to Thy supporter, but of visible harm, Ο Mazda, with the forces in his hands, to Thy enemy.» — Yasna 34, versículo 4: el fuego del Señor se pide como ayuda manifiesta al que lo sostiene y daño visible al enemigo.

«The requital which Thou hast created through the Spirit, and promised to* both parties by fire and by truth - that command for Thy worshippers, declare that, Ο Mazda, with the tongue of Thy mouth, for us to know that by which I may convert all the living.» — Yasna 31, versículo 3: la retribución se promete a las dos partes por fuego y por verdad, y el profeta pide que se declare para poder convertir a todos los vivos.

«Were I to invoke Truth, Mazda (and the other) Lords (Ahuras) would appear, and Recompense and Devotion. Through best purpose I shall seek for myself mighty power, by whose increase we might conquer the Lie.» — Yasna 31, versículo 4: la invocación de la Verdad trae a los Ahuras, la Recompensa y la Devoción, y por su aumento se vencería a la Mentira.

«Truly I recognised Thee with my thought, Ο Mazda, to be First..., when with my eyes I perceived Thee to be Father of Good Purpose, real Creator of Truth, by Thy acts Lord of existence.» — Yasna 31, versículo 8: el profeta declara haber reconocido a Mazda con el pensamiento como Primero y haberlo percibido con los ojos como Padre del Buen Propósito.

«Thine was Devotion, thine the Ox-Fashioner, Thine the Spirit of great wisdom, Ο Lord Mazda, when Thou didst grant her (the cow) the way to go either to him who shall act as pastor or to him who shall not be a pastor.» — Yasna 31, versículo 9: la vaca recibe la vía de ir al que obre como pastor o al que no lo sea, y la elección queda planteada como propia de ella.

«Truly, both wholeness and immortality are for Thy sustinence. Through the dominion of» — Yasna 34, versículo 11: integridad e inmortalidad son para el sustento del Señor; la capa de texto imprime *sustinence* y el tramo se corta en el límite de chunk, donde sigue *Good Purpose, Devotion together with Truth will make grow these two enduring powers*.

«Then of these two she chose for herself the cattle-tending pastor as her just lord, the herdsman of Good Purpose. One not a pastor, Mazda, has not shared in the» — Yasna 31, versículo 10: la vaca elige por señor justo al pastor que cuida ganado, el boyero del Buen Propósito; el tramo se corta en el límite de plana y sigue con la amistad negada al que no es pastor.

«friendship of her who wants good heed. (11) Since, Ο Mazda, Thou didst fashion for us in the beginning, by Thy thought, creatures and inner selves and intentions, since Thou didst create corporeal life, and acts and words through which he who has free will expresses choices,» — Yasna 31, versículos 10 y 11: Mazda formó desde el principio criaturas, yos interiores e intenciones, y creó la vida corporal y los actos y palabras por los que quien tiene libre albedrío expresa sus elecciones.

«then each lifts up his voice, be he false-speaking or right-speaking, with knowledge or without knowledge, according to his heart and mind. Devotion shall plead in turn with the spirit where there is opposition.» — Yasna 31, versículo 12: cada uno alza la voz según su corazón y su mente, con conocimiento o sin él, y la Devoción alegará a su vez con el espíritu donde haya oposición.

«This I ask, Lord: what punishment shall be for him who promotes power for a wicked man of evil actions? for him who finds no other means of livelihood than harming the cattle and men of the honest pastor?» — Yasna 31, versículo 15: la pregunta por el castigo de quien sostiene al malvado y de quien no halla otro sustento que dañar ganado y hombres del pastor honrado.

«The healer of life, having knowledge, Lord, has hearkened, he who has thought upon truth, ruling his tongue at will for the right speaking of words, when the distribution in good shall take place for both parties by Thy bright-blazing fire, Ο Mazda.» — Yasna 31, versículo 19: el reparto entre las dos partes se hará por el fuego de llama brillante del Señor.

«Heavenly glory shall be the future possession of him who comes (to the help of) the just man. A long life of darkness, foul food, the crying of woe - to that existence, Ο wicked ones, your Inner Self shall lead you by her actions.» — Yasna 31, versículo 20: al malvado lo lleva su propio Yo Interior a la larga vida de tinieblas, comida inmunda y clamor de desdicha.

«By virtue of His abounding authority of power over Wholeness and Immortality and Truth, Lord Mazda will give perpetuity of communion with Good Purpose to him who is His ally in spirit and acts.» — Yasna 31, versículo 21: Mazda dará comunión perpetua con el Buen Propósito a quien sea su aliado en espíritu y en actos.

«Tell me the things which Thou knowest, Lord, before the end of the course shall come for me. Will the just man, Ο Mazda, conquer the wicked one? For that is known as the good form of existence.» — Yasna 48, versículo 2: el profeta pregunta si el justo vencerá al malvado, y llama a eso la buena forma de la existencia.

«He who makes better or worse his thought, Ο Mazda, he by act and word (makes better or worse) his Inner Self; she follows his leanings, wishes and likings. At Thy will the end shall be different (for each).» — Yasna 48, versículo 4: el Yo Interior sigue las inclinaciones, deseos y gustos de cada uno, y por eso el fin será distinto para cada cual.

«Let those of good power rule - let not those of bad power rule over us - with acts of good understanding, Ο Devotion! Men, let the best purification be made for the cow on earth, to nurture her for our food.» — Yasna 48, versículo 5: la petición de que gobiernen los de buen poder y de que se haga la mejor purificación para la vaca sobre la tierra.

«They truly shall be 'saoshyants' of the lands who follow knowledge (khshnem) of Thy teaching, Mazda, with good purpose, with acts inspired by truth. They indeed have been appointed opponents of Fury.» — Yasna 48, versículo 12: son saoshyants de las tierras quienes siguen el khshnem de la enseñanza, y quedan designados adversarios del Furor.

«May Lord Mazda, ruling at will, grant wishes to him whosoever has wishes! I wish that enduring strength should come, in order to uphold Truth. Grant this to me through Devotion: recompenses of riches, a life of good purpose» — Yasna 43, versículo 1: la petición de fuerza duradera para sostener la Verdad, con recompensas de riqueza y vida de buen propósito; el volumen imprime el mismo versículo una segunda vez en el capítulo 6, en la plana 91, y aquí se ancla en la primera aparición.

«And may that man attain the better than good, he who would teach us the straight paths of salvation - those of the material world and of the mind, leading to the true heights where dwells the Lord; a faithful man, of good lineage, holy like Thee, Ο Mazda!» — Yasna 43, versículo 3: el que enseñe los caminos rectos de la salvación —los del mundo material y los de la mente— alcanzará lo mejor que lo bueno; Boyce lee ahí una alusión al Saoshyant.

«Then as holy I have recognised Thee, Lord Mazda, when I saw Thee as First at the birth of life, when Thou didst appoint rewards for acts and words, bad for the bad, a good recompense for the good, by Thy innate virtue, at the final turning point of creation.» — Yasna 43, versículo 5: el profeta declara haber visto a Mazda como Primero en el nacimiento de la vida, fijando premio malo para el malo y bueno para el bueno.

«Then as holy I have recognised Thee, Lord Mazda, when he (the Holy Spirit) attended me with Good Purpose, and asked me: 'Who art thou? Whose art thou?» — Yasna 43, versículo 7: el Espíritu Santo le pregunta quién es y de quién es.

«Then I said to him first: Ί am Zarathushtra. Were I able, I should be a true foe to the Deceiver, but a strong support to the Just One.'» — Yasna 43, versículo 8: la respuesta del profeta, que se nombra a sí mismo y declara querer ser enemigo del Engañador y sostén del Justo; la capa de texto abre la comilla como iota griega.

«To his question: 'Whom dost thou wish to serve?' I declared: 'Thy fire. At the offering made in reverence I shall think upon Truth, as long as I am able.'» — Yasna 43, versículo 9: el profeta declara servir al fuego del Señor y pensar en la Verdad en la ofrenda hecha con reverencia.

«Meditation taught the best things to be uttered. A man should not seek to satisfy the many wicked, for they declare the just to be all enemies.» — Yasna 43, versículo 15: la meditación enseña lo mejor que se puede decir, y el profeta advierte contra buscar contentar a los muchos malvados.

«Then, Lord, this Zarathushtra chooses for himself the Spirit, Ο Mazda, which is Thine, and is indeed the holiest. May Truth be embodied, strong with life. May Devotion dwell in the sun-beholding kingdom (khshathra). May He grant recompense for acts with good purpose.» — Yasna 43, versículo 16: el profeta elige para sí el Espíritu santísimo del Señor y pide que la Verdad se encarne y la Devoción habite en el reino que ve el sol.

«Truly in my lifetime I have been condemned as the greatest defiler, I who seek to satisfy with truth those who are poorly protected, Ο Mazda! With good apportioning of gifts come to me, support m e !» — Yasna 49, versículo 1: el profeta consigna que en vida lo han condenado como el mayor contaminador por buscar contentar con verdad a los mal protegidos.

«Those who with ill purpose increased with their tongues fury and cruelty, they the non-pastors among pastors, for whom evil deeds have prevailed, they having no good deeds, they serve the Daevas, which is the religion of the wicked man.» — Yasna 49, versículo 4: los no-pastores entre los pastores sirven a los Daevas, y eso es la religión del hombre malvado.

«But he, Ο Mazda, is himself the sacrifice and oblation who has allied his Inner Self with» — Yasna 49, versículo 5: quien ha aliado su Yo Interior con el Buen Propósito es él mismo sacrificio y oblación; el tramo se corta en el límite de plana y sigue en la 52 con *Good Purpose*.

«Whoever belongs to Devotion is of the (same) good lineage as Truth, and as all those in Thy dominion (khshathra), Lord.» — Yasna 49, versículo 5, continuación: quien pertenece a la Devoción es del mismo buen linaje que la Verdad y que todos los del dominio del Señor.

«This Thou dost guard in Thy house, Ο Mazda - good purpose, and the souls of the just, and reverence with which there is devotion and sacrifice - this Thou dost guard, Ο Thou of mighty power, with abiding strength.» — Yasna 49, versículo 10: lo que el Señor guarda en su casa es el buen propósito, las almas de los justos y la reverencia con devoción y sacrificio.

«But the wicked, of bad power, bad act, bad word, bad Inner Self, bad purpose - (departed) souls will encounter (them) with ill nourishment, they shall be rightful guests in the House of the Lie.» — Yasna 49, versículo 11: a los malvados las almas los recibirán con mal alimento y serán huéspedes de pleno derecho en la Casa de la Mentira.

«What help hast Thou, through Truth, for him who invokes Thee? What help, through Good Purpose, for Zarathushtra, who will celebrate You all, Lord Mazda, with praises, while longing for the best m Your possession?» — Yasna 49, versículo 12: el profeta se nombra a sí mismo pidiendo auxilio mientras anhela lo mejor que el Señor posee; la capa de texto imprime *m* por *in*.

«To You all the Ox-Soul lamented: Tor whom did You shape me? Who fashioned me? Fury and raiding hold me captive, cruelty and might. For me there is no pastor but You. Then appear to me with good pasturage!'» — Yasna 29, versículo 1: el Alma del Buey se queja de que el Furor y la razzia la tienen cautiva y declara que no tiene más pastor que Ellos; la capa de texto imprime *Tor* por la comilla más *For*.

«Then the Ox-Fashioner asked Truth: O f what sort is thy judge for the cow, that the ruling ones may ever grant her cattle-tending zeal by a pastor? Whom do You wish for her lord, who might repel the fury of the wicked?'» — Yasna 29, versículo 2: el Formador del Buey pregunta a la Verdad por el juez de la vaca y por quién la defenderá del furor de los malvados; la capa de texto parte *Of*.

«To him Truth replied: 'There is no help free of suffering for the c o w . . . . Of those who are, he is the strongest, at whose call I soon shall c o m e '» — Yasna 29, versículo 3: la Verdad responde que no hay socorro sin sufrimiento para la vaca; la capa de texto espacia las letras de *cow* y de *come*.

«Then Lord Mazda, possessed of knowledge, spoke solemn words, heedfully: 'No master has (yet) been found, nor indeed a judge according to right. Truly the Fashioner shaped thee for pastor and herdsman.'» — Yasna 29, versículo 6: Mazda declara que no se ha hallado señor ni juez conforme a derecho, y que el Formador la hizo para pastor y boyero.

«Lord Mazda, of one desire with Truth, shaped for the cow the manthra for fat and milk, the Holy One for those in need, according to His decree. 'Who has been found by thee, Good Purpose, who might give these (offerings) for mortal men?'» — Yasna 29, versículo 7: Mazda forma para la vaca el manthra de la grasa y la leche, y pregunta a Buen Propósito quién dará esas ofrendas por los hombres mortales.

«This one, Zarathushtra Spitama, has been found here by me, who alone has hearkened to our teachings. He wishes, Ο Mazda, to chant hymns of praise for Us and for Truth. So let us give him sweetness of utterance.'» — Yasna 29, versículo 8: Buen Propósito nombra a Zarathushtra Spitama como el único que escuchó la enseñanza, y pide para él dulzura de palabra.

«But then the Ox-Soul lamented: Ί who have recognised my protector as powerless, his voice that of a man without strength, whereas I wished for one ruling with power - when shall one ever» — Yasna 29, versículo 9: el Alma del Buey objeta que su protector es impotente y su voz la de un hombre sin fuerza, cuando ella quería a uno que gobernara con poder; el tramo se corta en el límite de chunk y sigue en la misma plana.

«appear who will give him effective help?' (10) Lord, may You grant to these (my followers) strength through truth, and that power of good purpose, which gives good dwellings and peace.» — Yasna 29, versículos 9 y 10: cierre de la queja del Alma del Buey y petición de fuerza por la verdad y de poder de buen propósito, que dan buenas moradas y paz.

«Power? With Truth do You, Ο Mazda, in Your discernment, acknowledge me for the great 'maga'. Approach now, Lord, through our gift to You all!» — Yasna 29, versículo 11: el profeta pide ser reconocido para el gran maga; la frase arranca al pie de la plana 52 con *Where are Truth and Good Purpose and*.

«Has my soul strength over anyone for help? Who is found as protector for my cattle, who for myself, but Truth and Thee, Lord Mazda, and Best Purpose, my invocation having been heard?» — Yasna 50, versículo 1: el profeta pregunta quién protege su ganado y a él mismo, y no halla más que la Verdad, el Señor y el Mejor Propósito.

«Zarathushtra, maker of manthras, is the friend of Truth, he who lifts up his voice with reverence, Ο Mazda» — Yasna 50, versículo 6: el profeta se nombra hacedor de manthras y amigo de la Verdad.

«Truly I shall harness for You the swiftest steeds . . . , strong through good purpose, with which, Ο Mazda, You together with Truth shall drive hither, should You be ready for my help.» — Yasna 50, versículo 7: los corceles más veloces que el profeta unce son, según Boyce, las oraciones.

«With hands outstretched, Ο Mazda, I shall serve You all with the famed footsteps of Sacrificial Offering, truly (I shall serve) You all with truth and a faithful man's reverence, with the skilfulness of good purpose.» — Yasna 50, versículo 8: el servicio se ofrece con los pasos famosos de la Ofrenda Sacrificial, con verdad, con reverencia de hombre fiel y con destreza de buen propósito.

«Truly I shall vow myself and be, Ο Mazda, Your praiser as long as I shall have force and strength, Ο Truth! May the Creator of life accomplish through Good Purpose the true fulfilment of what is most wonderful (frasha), according to wish.» — Yasna 50, versículo 11: la petición del cumplimiento verdadero de lo más maravilloso, frasha, que es el término de la transfiguración final.

«To what land to flee? Whither shall I go to flee? They thrust me from family and clan. The community with which I have kept company has not shown me hospitality, nor those who are the wicked rulers of the land. How then shall I propitiate Thee, Lord Mazda?» — Yasna 46, versículo 1: el profeta se declara expulsado de familia y clan, sin hospitalidad de la comunidad ni de los gobernantes malvados de la tierra.

«I know why I am powerless, Mazda: I possess few cattle and few men. I lament to Thee. Take heed of it, Lord, granting the support which friend should give to friend. Let me behold the might of Good Purpose with Truth!» — Yasna 46, versículo 2: el profeta cifra su impotencia en tener poco ganado y pocos hombres, y pide el sostén que un amigo da a un amigo.

«Whom, Mazda, hast Thou appointed protector for one like me, if the Wicked One shall dare to harm me? Whom but Thy Fire and Thy (Good) Purpose, by whose acts, Lord, Truth is nourished. Proclaim this teaching to my Inner Self!» — Yasna 46, versículo 7: el profeta no halla protector sino el Fuego y el Buen Propósito del Señor; el versículo abre la oración Kemna Mazda.

«Whosoever, Lord, man or woman, will grant me those things Thou knowest best for life - recompense for truth, power with good purpose - and those whom I shall bring to Your worship, with all these shall I cross over the Chinvat Bridge.» — Yasna 46, versículo 10: hombre o mujer por igual, quien dé lo que el Señor sabe mejor para la vida cruzará con el profeta el Puente de Chinvat.

«Karapans and kavis by their powers yoked mankind with evil acts to destroy life. But their own soul and Inner Self tormented them when they reached the Chinvat Bridge - guests for ever in the House of the Lie!» — Yasna 46, versículo 11: karapans y kavis quedan atormentados por su propia alma y su propio Yo Interior al llegar al Puente de Chinvat.

«Thou, Mazda, who by Thy Most Holy Spirit hast fashioned the cow, and the waters and plants, grant me Immortality and Wholeness — endurance and strength to be praised with good purpose» — Yasna 51, versículo 7: Mazda formó la vaca, las aguas y las plantas por su Espíritu Santísimo.

«That requital which Thou wilt assign to the two parties, O Mazda, by Thy bright blazing fire and molten metal, is a sign to be given among all living beings, to destroy the wicked man, to save the just» — Yasna 51, versículo 9: el fuego de llama brillante y el metal fundido son la señal de la retribución entre las dos partes, para destruir al malo y salvar al justo.

«In no such way did the corrupt Kavi show hospitality to this Zarathushtra Spitama at the earthen bridge, rejecting him when he came to that place, although his two draft animals were shivering from journeying and the cold.» — Yasna 51, versículo 12: el kavi corrupto niega hospitalidad al profeta en el puente de tierra con sus dos animales de tiro tiritando de frío.

«Thus the Inner Self of the wicked man destroys for him the reality of the straight way. His soul shall surely vex him at the Chin vat Bridge, for he has strayed from the path of Truth by his acts and (the words) of his tongue.» — Yasna 51, versículo 13: el Yo Interior del malvado le destruye la realidad del camino recto y su alma lo vejará en el Puente de Chinvat.

«Kavi Vishtaspa, through Power, by the paths of Good Purpose, attained this teaching of the 'maga', which he respected with truth. - Holy is Lord Mazda. Wish therefore for Him to declare Himself to us.» — Yasna 51, versículo 16: Kavi Vishtaspa alcanza por los caminos del Buen Propósito la enseñanza del maga.

«Frashaoshtra Hvogva has shown me the desired form (of devotion) for the Good Religion.» — Yasna 51, versículo 17: es el pasaje donde aparece Buena Religión, que quedó como nombre estándar de la fe.

«Holy is the man of piety, through understanding, words, act, Inner Self. Bounteous is Truth, and Power with Good Purpose. Lord Mazda created (all). Him shall I entreat for the good reward. (22) At whose worship Lord Mazda knows the best for me according to truth. Those who were and are, those shall I worship by their names and shall approach with praise.» — Yasna 51, versículos 21 y 22: el versículo 22 es el que se adaptó luego para la oración Yenhe hatam, con los que fueron y son adorados por sus nombres.

«Through the Holy Spirit and Best Purpose, by act and word in accord with Truth, They shall grant him Wholeness and Immortality - Lord Mazda, together with Power and Devotion.» — Yasna 47, versículo 1: el versículo donde se nombra a los siete de la Héptada, que conceden Integridad e Inmortalidad al hombre justo.

«He shall achieve the best for this Most Holy Spirit by (his) tongue, by words of good purpose, by (his) hands, through (each) act of devotion, by the one knowledge: Mazda is Father of Truth» — Yasna 47, versículo 2: lengua, palabras de buen propósito, manos y actos de devoción, y un solo conocimiento: que Mazda es Padre de la Verdad.

«And by this Holy Spirit, Lord Mazda, Thou hast promised the just man what are indeed all the best things. The wicked man shall have (his) share remote from Thy affection, since he abides by acts inspired by Bad Purpose.» — Yasna 47, versículo 5: el malvado tendrá su parte lejos del afecto del Señor por atenerse a actos inspirados por el Mal Propósito.

«By this Holy Spirit, Lord Mazda, Thou wilt give distribution in good to the two parties by fire.» — Yasna 47, versículo 6: el reparto entre las dos partes se hará por fuego.

«With hands outstretched in reverence for Him, our support, for the Holy Spirit together with Truth, I by this act first entreat You all, Ο Mazda, for that by which Thou mayst requite the will of Good Purpose and the Ox-Soul.» — Yasna 28, versículo 1: la apertura de los Gathas en el orden del yasna, con las manos tendidas en reverencia.

«I who shall serve You all, Lord Mazda, with good purpose, to me be granted the gifts of both worlds — of matter and mind — through Truth, whereby he might set Thy supporters in blessedness.» — Yasna 28, versículo 2: los dones que se piden son de los dos mundos, el de la materia y el de la mente.

«I who fix my mind wholly on lifting up the soul by good purpose and, with knowledge, on Lord Mazda's recompenses for acts, as long as I shall have force and strength, so long shall I look in quest of Truth» — Yasna 28, versículo 4: el profeta fija la mente en levantar el alma por buen propósito y en buscar la Verdad mientras tenga fuerza.

«Give, Truth, this recompense, the boons of Good Purpose. Give, Ο Thou Devotion, strength to Vishtaspa and to me» — Yasna 28, versículo 7: la petición de fuerza para Vishtaspa y para el profeta, que se nombran juntos.

«Thou who guardest truth and good purpose eternally, by these, Lord Mazda, teach me through the eloquence of Thy Spirit, from Thy mouth, those things through which the foremost existence shall here come to be.» — Yasna 28, versículo 11: el profeta pide que el Señor le enseñe por la elocuencia de su Espíritu, desde su boca, aquello por lo que la existencia primera llegará a ser aquí.

«The best wish of Zarathushtra Spitama has been heard, if Lord Mazda will grant boons in accord with truth - a good life for ever - to him and to those who have accepted and taught the words and acts of the Good Religion.» — Yasna 53, versículo 1: la buena vida para siempre se pide para el profeta y para quienes aceptaron y enseñaron las palabras y actos de la Buena Religión.

«Frashaoshtra accompany their knowledge (khshnem) and sacrifices continually with words and acts of (good) purpose for the veneration of Mazda, making straight the paths for the religion of the Saoshyant, which the Lord has ordained.» — Yasna 53, versículo 2: los caminos se enderezan para la religión del Saoshyant; el tramo arranca tras el corte de plana, que parte *Then let Kavi Vishtaspa, and the son of Zarathushtra Spitama, and*.

«Her indeed shall I join in marriage among you, her who shall serve father and husband, pastors and kindred. If she is just to the just, Lord Mazda will grant her the sunny heritage of Good Purpose . . . for the sake of the Good Religion, for ever» — Yasna 53, versículo 4: la hija del profeta recibirá la herencia soleada del Buen Propósito si es justa con los justos.

«Then indeed there shall be reward for you all for this 'maga' If you abandon this 'maga', then there shall be the word 'woe' for you at the end» — Yasna 53, versículo 7: el maga trae recompensa a quien lo sostiene y la palabra desdicha a quien lo abandona.

«Such, Mazda, is Thy power, by which Thou givest what is the better to the honest poor man.» — Yasna 53, versículo 9: el poder del Señor se mide por lo que da al pobre honrado; el término avéstico es dregush, que Boyce enlaza con el persa dervish.

«It is thus revealed in the Good Religion that Ohrmazd was on high in omniscience and goodness. For boundless time He was ever in the light. That light is the space and place of Ohrmazd. Some call it Endless Light Ahriman was abased in slowness of knowledge and the lust to smite. The lust to smite was his sheath and darkness his place. Some call it Endless Darkness. And between them was emptiness.» — Gran Bundahishn, capítulo 1, versículos 1 a 5: Ohrmazd en lo alto en omnisciencia y bondad, con la luz por espacio y lugar, y Ahriman abajo en lentitud de conocimiento y ansia de herir, con la tiniebla por lugar; entre ellos, el vacío.

«They both were limited and limitless: for that which is on high, which is called Endless Light,... and that which is» — Gran Bundahishn, capítulo 1, versículos 6 a 10: los dos son a la vez limitados e ilimitados; el tramo se corta en el límite de plana y sigue en la 57 con *abased, which is Endless Darkness*.

«abased, which is Endless Darkness - those were limitless. (But) at the border both were limited, in that between them was emptiness. There was no connexion between the two.» — continuación del pasaje anterior: ilimitados hacia afuera y limitados en la frontera, por el vacío que hay entre ellos; entre los dos no había conexión.

«On account of the omniscience of Ohrmazd, all things were within the knowledge of Ohrmazd, the limited and the limitless; for He knew the measure of what is within the two Spirits.» — Gran Bundahishn 1, versículo 10: la omnisciencia de Ohrmazd abarca lo limitado y lo ilimitado, porque conoce la medida de lo que hay dentro de los dos Espíritus.

«Then the entire kingship of the creation of Ohrmazd, in the future body for ever and ever, that is limitless. The creation of Ahriman, at the time when the future body will be, shall be destroyed. That truly is limited.» — Gran Bundahishn 1, versículos 11 y 12: el reino de la creación de Ohrmazd es ilimitado en el cuerpo futuro y la creación de Ahriman quedará destruida, y por eso es limitada.

«Ohrmazd by His omniscience knew that the Evil Spirit existed, what he plotted in his enviousness to do, how he would commingle, what the beginning, what the end; what and how many the tools with which He would make an end. And He created in the spirit state the creatures He would need as those tools. For 3,000 years creation remained in the spirit state.» — Gran Bundahishn 1, versículos 13 y 14: Ohrmazd conocía de antemano el ataque, su principio y su fin, y creó en estado espiritual las criaturas que le harían de herramientas; tres mil años duró ese estado.

«The Evil Spirit, on account of his slowness of knowledge, was not aware of the existence of Ohrmazd. Then he arose from the deep, and came to the boundary and beheld the light. When he saw the intangible light of Ohrmazd he rushed forward. Because of his lust to smite and his envious nature he attacked to destroy it. Then he saw valour and supremacy greater than his own. He crawled back to darkness and shaped many devs, the destructive creation. And he rose for battle.» — Gran Bundahishn 1, versículos 15 a 17: el Espíritu Maligno ignora la existencia de Ohrmazd hasta que ve la luz, embiste, halla valor y supremacía mayores que los suyos y se arrastra de vuelta a la tiniebla a formar devs.

«When Ohrmazd saw the creatures of the Evil Spirit, they appeared to Him frightful and putrid and evil; and He desired them not. When the Evil Spirit saw the creatures of Ohrmazd they appeared to him most profound and fully informed. And he desired the creatures and creation of Ohrmazd.» — Gran Bundahishn 1, versículos 18 y 19: la asimetría del deseo, que es la clave del dualismo del texto: Ohrmazd no desea las criaturas del otro, y el Espíritu Maligno sí desea las de Ohrmazd.

«Then Ohrmazd, in spite of His knowledge of creation and the end of the affair, approached the Evil Spirit and proffered peace and said: 'Evil Spirit! Aid my creatures, and give praise, so that in recompense for that you may be immortal» — Gran Bundahishn 1, versículos 20 a 23: Ohrmazd ofrece paz al Espíritu Maligno y le promete inmortalidad a cambio de ayuda y alabanza.

«The Evil Spirit snarled: Ί shall not aid your creatures and I shall not give praise, but I shall destroy you and your creatures for ever and ever. And I shall persuade all your creatures to hate you and to love me.'» — la respuesta del Espíritu Maligno en el mismo pasaje: destruirá a Ohrmazd y a sus criaturas y persuadirá a todas ellas de odiarlo a él y amarlo a sí mismo.

«And Ohrmazd said: 'You are not all-powerful, Evil Spirit; so you cannot destroy me, and you cannot so influence my creatures that they will not return to being mine.'» — Gran Bundahishn 1, versículos 24 y 25: Ohrmazd le niega la omnipotencia y declara que sus criaturas volverán a ser suyas.

«Then Ohrmazd said to the Evil Spirit: 'Set a time, so that according to this bond we may postpone battle for 9,000 years.' For He knew that through this setting of a time He would destroy the Evil Spirit. Then the Evil Spirit, not being able to foresee the end, agreed to that pact.» — Gran Bundahishn 1, versículos 26 y 27: el pacto de aplazar la batalla nueve mil años es lo que destruirá al Espíritu Maligno, que no puede prever el fin.

«This too Ohrmazd knew in His omniscience, that within these 9,000 years, 3,000 years will go according to the will of Ohrmazd; 3,000 years, in the Mixture, will go according to the will of both Ohrmazd and Ahriman; and at the last battle it will be possible to make Ahriman powerless, and to ward off the assault from His creatures.» — Gran Bundahishn 1, versículo 28: el reparto de los nueve mil años, tres mil a voluntad de Ohrmazd, tres mil en la Mezcla a voluntad de los dos, y la última batalla.

«Then Ohrmazd recited aloud the Ahunvar. And He showed to the Evil Spirit His own» — Gran Bundahishn 1, versículo 29: Ohrmazd recita en voz alta el Ahunvar y muestra al Espíritu Maligno lo que vendrá; el tramo se corta en el límite de plana y sigue en la 58.

«final victory, and the powerlessness of the Evil Spirit, and the destruction of the devs, and also the resurrection and the future body, and the freedom of creation from the Assault for ever and ever.» — continuación: lo que el Ahunvar le muestra es la victoria final, su propia impotencia, la destrucción de los devs, la resurrección, el cuerpo futuro y la libertad de la creación.

«When the Evil Spirit saw his own powerlessness, together with the destruction of the devs, he fell prostrate and unconscious. He fell back again into hell, even as He says in the scriptures that when He had spoken one third, the Evil Spirit crouched in fear; when He had spoken two thirds, the Evil Spirit sank upon his knees; when He had spoken it all, the Evil Spirit became powerless to do evil to the creatures of Ohrmazd. For 3,000 years he lay prostrate.» — Gran Bundahishn 1, versículos 30 a 32: el efecto del Ahunvar se cuenta por tercios —temor, rodillas dobladas, impotencia—, y el Espíritu Maligno queda postrado tres mil años.

«Before creation Ohrmazd was not Lord. And after creation He was Lord, seeking benefit, wise, free from harm, making reckoning openly, holy, observing all things. And first He created the essence of the yazatas, namely goodness, that spirit whereby He made himself better, since His lordship was through creation.» — Gran Bundahishn 1, versículos 34 y 35: el texto declara que el señorío de Ohrmazd empieza con la creación y que lo primero que creó fue la esencia de los yazatas, la bondad, por la que se hizo mejor a sí mismo.

«When He pondered upon creation, Ohrmazd saw by His clear vision that the Evil Spirit would never turn from the Assault; the Assault would not be made powerless except through creation; creation could not develop except through time; but if He created time, Ahriman's creation too would develop. And having no other course, in order to make the Assault powerless, He created time.» — Gran Bundahishn 1, versículos 36 y 37: el texto deriva la creación del tiempo de un dilema: sin tiempo no hay desarrollo de la creación, y con tiempo también se desarrolla la de Ahriman.

«Then from Limitless Time He created Time of long dominion. Some call it Limited Time.... All that which Ohrmazd created limited, was from the limitless. Thus from the creation, when He created creatures, until the end, when the Evil Spirit will be helpless, is a period of 12,000 years. That is limited. Afterwards the creatures of Ohrmazd will join the limitless, so that they will abide in purity with Ohrmazd for ever.» — Gran Bundahishn 1, versículos 39 a 42: del Tiempo Ilimitado sale el Tiempo de largo dominio, y los doce mil años son el periodo limitado tras el cual las criaturas se unen a lo ilimitado.

«Ohrmazd fashioned forth the form of His creatures from His own self, from the substance of light - in the form of fire, bright, white, round, visible afar.» — Gran Bundahishn 1, versículo 44: la forma de las criaturas sale de la sustancia de luz del propio Ohrmazd, en forma de fuego, brillante, blanco, redondo.

«The Evil Spirit shaped his creation from the substance of darkness, that which was his own self, in the form of a toad, black, ashen, worthy of hell, sinful as is the most sinful noxious beast. And first he created the essence of the devs, namely wickedness, for he created that creation whereby he made himself worse, since through it he will become powerless.» — Gran Bundahishn 1, versículos 47 a 49: la creación contraria sale de la sustancia de tiniebla en forma de sapo, y su primera esencia es la maldad, con la que él mismo se hizo peor.

«From the substance of darkness, which is Endless Darkness, he created lying speech. From lying speech the wickedness of the Evil Spirit was manifest.... From the substance of light Ohrmazd created true speech; and from true speech the holiness of the Creator was manifest.» — Gran Bundahishn 1, versículos 49 y 50: la pareja de origen del habla, la mentirosa de la tiniebla y la verdadera de la luz, con la maldad y la santidad manifiestas en cada una.

«And Ohrmazd parted Himself among the Amahraspands when He created them First He created the Amahraspands, originally six, and then the rest. Of the Amahraspands . . . He first created Vahman, through whom movement was given to the creation of Ohrmazd,... for the good religion of the Mazda-worshippers was with him.... Then He fashioned Ardvahisht, then Shahrevar, then Spendarmad, then Hordad and Amurdad. The seventh was Himself, Ohrmazd.» — Gran Bundahishn 1, versículos 53 y 54: Ohrmazd se reparte a sí mismo entre los Amahraspands, y el orden de creación empieza por Vahman, con quien iba la buena religión de los adoradores de Mazda, y acaba en Él mismo como séptimo.

«The Evil Spirit, aggressively inclined, shaped of the chief devs first Akoman, then Indar, then Sa vol, then Nanhaith, then Taromad, then Turiz and Zairiz; then the rest of the devs. The seventh was himself, the Evil Spirit.» — Gran Bundahishn 1, versículo 55: la contraparte demoníaca de la Héptada, con Akoman, Indar, Savol, Nanhaith, Taromad, Turiz y Zairiz, y el Espíritu Maligno como séptimo.

«motherhood and fatherhood of creatures belonged to Ohrmazd; for when He nourished the creatures spiritually, that was motherhood, and when He created them materially, that was fatherhood.» — Gran Bundahishn 1, versículo 59: el texto reparte maternidad y paternidad dentro del mismo creador, la primera por la nutrición espiritual y la segunda por la creación material.

«When the Evil Spirit was helpless in prostration, he lay prostrate for 3,000 years. During the helplessness of the Evil Spirit, Ohrmazd created the creation materially. First, He created the Sky as a defence; second, He created Water, to defeat the demon of thirst; third, He created the all-solid Earth; fourth, He created the Plant, to help the beneficent Animal; fifth, He created the beneficent Animal, to help the Just Man; sixth, He created the Just Man, to smite the Evil Spirit together with the devs and to make them powerless. And then He created Fire and linked its brilliance to the Endless Light.» — Gran Bundahishn, capítulo 1a, versículos 1 a 4: el orden de la creación material, cada obra hecha para vencer algo —el cielo como defensa, el agua contra el demonio de la sed, la planta para ayudar al animal benéfico, el animal para ayudar al Hombre Justo y el Hombre Justo para herir al Espíritu Maligno.

«First, He created Sky, bright, visible, high, its bounds afar, made of shining metal. And He joined its top to the Endless Light, and created all creation within the sky, like a castle or fort in which are stored all the weapons needed for a struggle.» — Gran Bundahishn 1a, versículos 5 y 6: el cielo de metal reluciente unido por su cima a la Luz Sin Fin, con toda la creación dentro como armas guardadas en un castillo.

«The Spirit of the Sky accepted it as a strong fortress against the Evil Spirit, so that he will not allow him to escape. Like a heroic warrior who has put on armour so that he may be fearlessly victorious in battle, so the Spirit of the Sky is clad in the sky. And to help the sky He created joy. Now indeed in the Mixture creation abides through joy.» — continuación: el cielo es fortaleza y armadura a la vez, y para ayudarlo Ohrmazd creó el gozo, por el que la creación subsiste en la Mezcla.

«Second, He created Water. And to help Water He created wind and rain. Third, after Water He created Earth, round, very broad, without hill or dale . . . , set exactly in the middle of this sky. And He created in the Earth the substance of the mountains, which afterwards waxed and grew out of the earth. And to help Earth He created iron, copper, sulphur, borax, chalk, all the products of the hard earth. Beneath this Earth there is water everywhere.» — Gran Bundahishn 1a, versículos 7 a 10: la tierra se crea redonda y sin monte ni valle, y las montañas crecen después; para ayudarla se crean hierro, cobre, azufre, bórax y cal.

«Fourth, He created the Plant. At first it grew in the middle of this earth, several feet high, without branch or bark or thorn, moist and sweet. And it had in its essence the vital force of all plants. And to help the Plant He created water and fire;... through their power it kept growing.» — Gran Bundahishn 1a, versículo 11: la planta primera, sin rama ni corteza ni espina, tenía en su esencia la fuerza vital de todas las plantas.

«Fifth, He fashioned the Uniquely-created Bull in Eranvej in the middle of the world, on the bank of the river Veh Daiti. It was white and bright like the moon, and it was three measured rods in height. And to help it He created water and plants, for in the Mixture its strength and growth are from these.» — Gran Bundahishn 1a, versículo 12: el Toro creado único, blanco como la luna y de tres varas medidas de alto, en Eranvej, a la orilla del río Veh Daiti.

«Sixth, He created Gayomard, bright as the sun, and four measured rods in height, on the bank of the river Daiti, where is the middle of the world - Gayomard upon the left side, the Bull upon the right side. And to help him He created sleep, the giver of repose.» — Gran Bundahishn 1a, versículo 13: Gayomard, brillante como el sol y de cuatro varas, a la izquierda y el Toro a la derecha en el medio del mundo; para ayudarlo, el sueño.

«Seventh (He created) Fire, whose radiance is from the Endless Light, the place of Ohrmazd. And He distributed Fire within the whole creation. And He commanded Fire to serve mankind during the Assault, preparing food and» — Gran Bundahishn, capítulo 3, versículos 7 a 9: el fuego, cuyo resplandor viene de la Luz Sin Fin, repartido por toda la creación y mandado servir al hombre durante el Asalto; el tramo se corta en el límite de plana.

«And He appointed and stationed the Amahraspands for working together during the battle of creation, so that when the Assault came each one laid hold of his own adversary in the struggle.» — Gran Bundahishn 3, versículo 10: cada Amahraspand queda apostado frente a su propio adversario para la batalla de la creación.

«The first of the invisible beings is Ohrmazd. And of the physical creations He verily took mankind for His own. And His fellow workers are the» — Gran Bundahishn 3, versículos 11 a 13: Ohrmazd toma para sí a la humanidad entre las creaciones físicas; el tramo se corta en el límite de chunk y sigue con los tres Dai, Creadores de un mismo lugar, religión y tiempo.

«And He created man in five parts: body, breath, soul, form and fravahr. Thus body is the physical part; breath that which is connected with the wind; soul that which, together with the consciousness in the body, hears, sees, speaks and knows; form is that which is in the station of the sun; and the fravahr that which is in the presence of Ohrmazd the Lord.» — Gran Bundahishn 3, versículos 11 a 13: las cinco partes del hombre, con el alma que oye, ve, habla y conoce junto con la consciencia del cuerpo, y el fravahr que está en la presencia del Señor.

«For that reason He created him thus, so that when during the Assault men die, the body rejoins the earth, the breath the wind, the form the sun, and the soul the fravahr, so that the devs should not be able to destroy the soul.» — continuación: cada parte del hombre vuelve a su origen al morir —el cuerpo a la tierra, el aliento al viento, la forma al sol y el alma al fravahr—, y eso impide a los devs destruir el alma.

«The second of the invisible beings is Vahman. And of the physical creations he took for his own all kinds of cattle. And for aid and fellow-working there were given him Mah and Gosh and Ram. And he created cattle in five parts: body, breath, soul, form and spirit, so that during the Assault Gosh Urun may receive the seed of beneficent animals from the Moon (Mah), and with the help of the good Ram may propagate them in the world; and when they die, *the body rejoins the earth, the breath the wind, the soul Gosh Urun, the form the moon, and the spirit Vahman, so that the devs should not be able to destroy it.» — Gran Bundahishn 3, versículo 14: Vahman toma el ganado y recibe por auxiliares a Mah, Gosh y Ram, con el mismo reparto de las cinco partes al morir.

«The third of the invisible beings is Ardvahisht. And of the physical creations he took fire for his own. And for aid and fellow-working there were given him Adar, Srosh and Vahram, for that reason that during the Assault Vahram should establish and set fire within the house, and give it a stronghold. When it goes out, through Vahram it rejoins Srosh, through Srosh Adar, through Adar Ardvahisht,» — Gran Bundahishn 3, versículo 15: Ardvahisht toma el fuego, y la cadena de retorno del fuego apagado va por Vahram, Srosh y Adar hasta él.

«The fourth of the invisible beings is Shahrevar. And of the physical creations he took for himself metal. And for aid and fellow-working there were given him Khvar, Mihr, Asman and Anagran, so that through this fellow-working during the Assault the devs should not be able to overcome metal.» — Gran Bundahishn 3, versículo 16: Shahrevar toma el metal para sí, que es el rasgo que Boyce señala como clave del vínculo con el cielo de piedra; sus auxiliares son Khvar, Mihr, Asman y Anagran.

«The fifth of the invisible beings is Spendarmad. And of the physical creations she took for herself earth. And for aid and fellow-working there were given her Aban, Din, Ard and Mahraspand. Through this fellow-working it (the earth) is kept in good order.» — Gran Bundahishn 3, versículo 17: Spendarmad toma la tierra, con Aban, Din, Ard y Mahraspand por auxiliares.

«The sixth of the invisible beings is Hordad. And of the physical creations she took for herself water. And for aid and fellow-working there were given her Tir and Vad and the Fravahrs - Tir is the same as Tishtar - so that through the help of the Fravahrs she takes the water and entrusts it unseen to the Wind (Vad). The Wind guides and sends the water swiftly to the regions. By means of the clouds, with these fellow workers, she causes it to rain.» — Gran Bundahishn 3, versículo 18: Hordad toma el agua y la entrega invisible al Viento, que la lleva a las regiones y la hace llover por medio de las nubes.

«The seventh of the invisible beings is Amurdad. And of the physical creations she took for herself plants. And for aid and fellow-working there were» — Gran Bundahishn 3, versículo 19: Amurdad toma para sí las plantas; el tramo se corta en el límite de plana y sigue en la 61 nombrando a Rashn, Ashtad y Zam-yazad.

«given her Rashn and Ashtad and Zam-yazad - the three Khwarrahs who are there at the Chinvat Bridge, who during the Assault judge the souls of men for their good and evil deeds.» — continuación: los tres Khwarrahs están en el Puente de Chinvat y juzgan allí durante el Asalto las almas de los hombres por sus obras buenas y malas.

«And He divided also the day into five periods (gah). And for each period He appointed a spirit: thus the spirit Havan keeps the period from daybreak as his own, the spirit Rapithwin noon, the spirit Üzerin the period till sunset, the spirit Aiwisruthrim the first part of the night, the spirit Ushahin the period till dawn.» — Gran Bundahishn 3, versículos 20 y 21: los cinco gah del día, cada uno con su espíritu, de Havan al alba a Ushahin hasta el amanecer.

«And He assigned them also to help (other divine beings); for He appointed Havan to help Mihr, Rapithwin Ardvahisht, Üzerin Burz Yazad [i.e. Ahura Berezant], Aiwisruthrim the fravahrs of the just,... and Ushahin Srosh. For He knew that when the Assault came, the day would be divided into these five periods. Until the coming of the Assault it was always noon.» — continuación: cada gah queda asignado a auxiliar a otra divinidad, y el texto declara que hasta la venida del Asalto era siempre mediodía.

«During the noon-period Ohrmazd with the Amahraspands solemnised a spiritual yasna. During the celebration of the yasna He created all creations; and He consulted with the fravahrs of men.» — Gran Bundahishn 3, versículos 23 y 24: Ohrmazd crea todas las creaciones dentro de la celebración de un yasna espiritual, y consulta con los fravahrs de los hombres.

«He bestowed the wisdom of all knowledge upon (the fravahrs of) men, and said: 'Which seems to you the more profitable, that I should fashion you for the material world, and that you should struggle, embodied, with the Druj, and destroy the Druj; and that at the end I should restore you, whole and immortal, and recreate you in the physical state, for ever immortal, unageing, free from enemies; or that you should be protected for ever from the Assault?'» — continuación: la pregunta que Ohrmazd hace a los fravahrs, entre encarnarse y pelear con la Druj hasta ser restaurados enteros e inmortales, o quedar protegidos para siempre del Asalto.

«And the fravahrs of men saw by the wisdom of all knowledge the evil which would come upon them in the world through the Druj and Ahriman; yet for the sake of freedom in the end from the enmity of the Adversary, and restoration, whole and immortal, in the future body for ever and ever, they agreed to go into the world.» — continuación: los fravahrs ven el mal que les vendrá y aun así consienten en entrar al mundo, a cambio de la libertad final y de la restauración en el cuerpo futuro; es el consentimiento previo que el texto pone en el origen de la encarnación.

«Then the Evil Spirit rose up with the powerful devs to attack the lights. And he saw the Sky, which had appeared to them in the spirit state when it had not yet been created materially. Jealously he assailed it. Like a snake he rushed upon the Sky beneath the Earth and sought to cleave it. On the day Ohrmazd in the month Fravardin, at noon, he rushed in. And the Sky feared him as the sheep the wolf.» — Gran Bundahishn, capítulo 4, versículos 10 y 11: el Asalto entra por debajo de la tierra como serpiente, el día Ohrmazd del mes Fravardin, a mediodía.

«Then he came to the Water, of which I said that it is set below the Earth. Then he bored into the middle of the Earth. He entered, and came to the Plant. Then he came to the Bull and Gayomard. Then he came to the Fire. Like a fly he rushed upon all creation. And he made the world at midday quite dark, as if it were black night. He made the sky dark below and above the earth.» — continuación: el recorrido del Asalto por las siete creaciones, de agua a fuego, y el mediodía vuelto noche negra.

«And he brought a bitter taste to the Water. And he loosed noxious creatures upon the Earth. And he brought poison to the Plant, and straightway it withered. And he loosed pain and sickness upon the Bull and Gayomard. Before his coming to the Bull, Ohrmazd gave a narcotic to the Bull to eat, so that its suffering and distress would be less from his blow.» — Gran Bundahishn 4, versículos 13 a 28: el daño va creación por creación, y Ohrmazd da un narcótico al Toro para que sufra menos el golpe.

«Before his coming to Gayomard, Ohrmazd brought sleep to Gayomard. And the Evil Spirit thought: Τ have made all the creation of Ohrmazd powerless except Gayomard.' And he loosed Astvihad upon Gayomard, with a thousand death-bringing devs.» — continuación: el Espíritu Maligno declara haber dejado impotente toda la creación salvo Gayomard, y suelta contra él a Astvihad con mil devs portadores de muerte.

«Then he came to the Fire and mingled with it smoke and darkness. And so he defiled the whole creation. Hell was in the middle of the earth where the Evil Spirit had bored through the earth and rushed in through it. So the things of the material world appeared in duality, turning, opposites, fights, up and down, and mixture.» — cierre del capítulo 4: el infierno queda en medio de la tierra, por donde el Espíritu Maligno entró, y desde entonces las cosas del mundo material aparecen en dualidad, vueltas, opuestos, peleas y mezcla.

«Thus Ahriman is against Ohrmazd, Akoman against Vahman, Indar against Ardvahisht, Savol against Shahrevar, Nanhaith . . . against Spendarmad, Turiz against Hordad and Zairiz against Amurdad, Eshm against Srosh.» — Gran Bundahishn, capítulo 5, versículos 1 y 2: la lista de oposición uno a uno entre los jefes demoníacos y las divinidades.

«Falsehood and deceit are against Truthfulness, the sorcerer's spell against the holy manthra, excess and deficiency against right measure.» — continuación: la oposición pasa de las personas a las cosas, y opone el hechizo del brujo al manthra santo y el exceso y el defecto a la medida justa.

«Bad thought, word and deed are against good thought, word and deed,... aimless lust against innate wisdom,... idleness against diligence, sloth against (needful) sleep, vengefulness against peace, pain against pleasure, stench against fragrance, darkness against light, poison against ambrosia, bitterness against sweetness, parsimony against generosity, avarice against discriminate giving, winter against summer, cold against heat . . . defilement against cleanness, pollution against purification, discontent against contentment.» — continuación: la serie larga de pares morales y sensibles, de la lujuria sin fin contra la sabiduría innata al descontento contra el contento.

«Likewise among the physical creations, hell is against the sky, drought against water, impurity and noxious creatures . . . against the earth, insects against plants, hunger and thirst against beneficent animals, death and sickness and . . . diverse ills against mankind, extinguishing and blowing out against» — Gran Bundahishn 5, versículo 3: la misma oposición entre las creaciones físicas, con el infierno contra el cielo y la sequía contra el agua.

«The lion and predatory wolf-species are against the dog and cattle, the toad against fishes, the owl and other noxious winged creatures against birds. Wicked apostates are against just men, the whore against women,... the demon of destruction against life-prolonging lineage.» — cierre del capítulo 5: la oposición llega a los animales y a las personas, con el león y el lobo contra el perro y el ganado y el apóstata contra el hombre justo.

«When sickness came upon Gayomard, he fell upon his left side. And death entered the body of Gayomard from the left side. (Thereafter), until Frashegird, death comes to all creatures.» — Gran Bundahishn, capítulo 14, versículos 2 a 4: la muerte entra en el cuerpo de Gayomard por el costado izquierdo y desde entonces alcanza a todas las criaturas hasta el Frashegird.

«When in passing away Gayomard emitted seed, that seed was purified through the light of the sun. Two parts Neryosang guarded, and one part Spendarmad received, and it remained for forty years in the earth. And after forty years Mashya and Mashyanag grew up out of the earth in the form of a 'rivas' plant, with a single stem and fifteen leaves, in such a way that their hands were resting on their shoulders, and one was joined to the other, and they were of the same height» — Gran Bundahishn 14, versículos 5 y 6: la semilla de Gayomard, purificada por la luz del sol, queda cuarenta años en la tierra y de ella brotan Mashya y Mashyanag en forma de planta rivas de un solo tallo y quince hojas; el tramo se corta en el límite de plana.

«and shape. (10.. .35) Thereafter both grew from plant bodies into human bodies, and that glory which is the soul entered invisibly into them.» — Gran Bundahishn 14, versículos 10 a 35: la pareja pasa de cuerpo vegetal a cuerpo humano y la gloria que es el alma entra invisiblemente en ellos.

«From them were born six pairs of twins, male and female, all brothers and the sisters whom they married.... One of those six pairs was a man named Siyamak and a woman named Vasag; and from them were bom a pair of whom the man was named Fravag and the woman Fra vagen. From them fifteen pairs of twins were born, of which every pair became a race; and from them was the full populating of the world.» — continuación: la genealogía primera por parejas de gemelos que se casan entre sí, hasta Fravag y Fravagen y las quince parejas de las que salen las razas.

«Zardusht asked Ohrmazd: 'From where shall the body be reassembled which the wind has blown away, and the water carried off? And how shall the resurrection take place?'» — Gran Bundahishn, capítulo 34, versículos 4 y 5: la pregunta de Zardusht por el cuerpo que el viento dispersó y el agua se llevó.

«Ohrmazd answered: 'When I created the sky without pillars . . . ; and when I created the earth which bears all physical life . . . ; and when I set in motion the sun and moon and stars . . . ; and when I created corn, that it might be scattered in the earth and grow again, giving back increase... ; and when I created and protected the child in the mother's womb . . . ; and when I created the cloud, which bears water for the world and rains it down where it chooses; and when I created the wind . . . which blows as it pleases» — continuación: la respuesta enumera siete obras de creación —cielo sin pilares, tierra, astros, grano, niño en la matriz, nube y viento— antes de sacar su conclusión.

«then the creation of each one of these was more difficult for me than the raising of the dead. For . . . consider, if I made that which was not, why cannot I make again that which was?'» — cierre del argumento: quien hizo lo que no era puede rehacer lo que fue, y por eso la resurrección es menos difícil que cualquiera de aquellas obras.

«First, the bones of Gayomard will be raised up, and then those of Mashya and Mashyanag, and then those of other people. In fifty-seven years the Soshyant will raise up all the dead. And all mankind will arise, whether just or» — Gran Bundahishn 34, versículos 6 a 9: en cincuenta y siete años el Soshyant levantará a todos los muertos, empezando por los huesos de Gayomard; el tramo se corta en el límite de chunk y sigue con *wicked*.

«wicked. (10.. .20) Then the assembly of Isadvastar will take place. In that assembly, everyone will behold his own good or bad deeds, and the just will stand out among the wicked like white sheep among black.» — continuación: en la asamblea de Isadvastar cada uno verá sus propias obras y los justos resaltarán entre los malos como ovejas blancas entre negras.

«Fire and the yazad Airyaman will melt the metal in the hills and mountains, and it will be upon the earth like a river. Then all men will be caused to pass through that molten metal.... And for those who are just it will seem as if they are walking through warm milk; and for the wicked it will seem as if they are walking in the flesh through molten metal.» — Gran Bundahishn 34, versículos 10 a 20: el metal fundido corre como un río y todos lo cruzan; a los justos les parece leche tibia y a los malos, metal fundido en la carne.

«And thereafter men will come together with the greatest affection, father and son and brother and friend.» — continuación: tras la ordalía general los hombres se juntan con el mayor afecto, padre e hijo, hermano y amigo.

«The Soshyant with his helpers will perform the yasna for restoring the dead. For that yasna they will slay the Hadayans bull; from the fat of that bull and the white haoma they will prepare ambrosia and give it to all mankind; and all men will become immortal, for ever and ever.» — Gran Bundahishn 34, versículo 23: el yasna final se celebra con el toro Hadayans y el haoma blanco, de cuya grasa se prepara la ambrosía que hace inmortales a todos los hombres.

«Then Vahman will seize Akoman, Ardvahisht Indar, Shahrevar Savol, Spendarmad . . . Nanhaith, Hordad and Amurdad Turiz and Zairiz, Truthful Utterance Lying Utterance, and the just Srosh Eshm of the bloody club. Then there will remain the two Druj, Ahriman and the Demon of» — Gran Bundahishn 34, versículo 27: cada divinidad prende a su adversario propio y quedan solo dos Druj, Ahriman y el Demonio de la Codicia; el tramo se corta en el límite de plana.

«just Srosh as serving priest; and He will hold the sacred girdle in His hands. And at that Gathic liturgy the Evil Spirit, helpless and with his power destroyed, will rush back to shadowy darkness through the way by which he had entered. And the molten metal will flow into hell; and the stench and filth in the earth, where hell was, will be burnt by that metal, and it will become clean. The gap through which the Evil Spirit had entered will be closed by that metal. The hell within the earth will be brought up again to the world's surface, and there will be Frashegird in the world.» — cierre del Gran Bundahishn 34: Ohrmazd oficia él mismo la liturgia gáthica, el Espíritu Maligno huye por donde entró, el metal fundido quema y limpia el infierno y sella la brecha, y el mundo queda en Frashegird; el pasaje arranca al pie de la plana 63.

«The soul of each consecrated victim, it was held, was absorbed into the divine Ox-Soul, Geush Urvan (cf. 2.3.3.14), and so helped to nourish the life of the species. To kill a beneficent animal without so consecrating it was a sin (cf. 10.5.4.10).» — Boyce consigna la doctrina del sacrificio animal: el alma de cada víctima consagrada se absorbía en el Alma del Buey y así nutría la vida de la especie, y matar sin consagrar era pecado.

«This we would choose for ourselves, Ahura Mazda, that through beautiful Asha we should think and say and do such acts as may be the best for both worlds.» — Yasna 35, versículo 3: la elección que la liturgia hace por el orante, pensar, decir y obrar por Asha lo mejor para los dos mundos.

«For rewards for the best acts we urge the taught and untaught, the ruling and not ruling, to give peace and pasturage to the cow.» — Yasna 35, versículo 4: la exhortación alcanza por igual al instruido y al no instruido, al que gobierna y al que no.

«Truly we now devote and assign the power which is over us to Him who best exercises» — Yasna 35, versículo 5: el poder que está sobre los orantes se asigna a quien mejor lo ejerce; el tramo se corta en el límite de plana y sigue en la 65 con Mazda Ahura y Asha Vahishta.

«Whatever now a man or woman knows as real, then, if it is good, let him achieve it for himself and teach it to others who may achieve it.» — Yasna 35, versículo 6: lo que hombre o mujer conoce como real y bueno se ha de lograr y enseñar a otros para que lo logren.

«Sacrifice and veneration for You, Ahura Mazda, we hold best, and pasture for the cow. That now we would achieve for You, and would teach as well as we are able.» — Yasna 35, versículo 7: sacrificio y veneración quedan puestos a la par del pasto para la vaca.

«These spoken words, Ahura Mazda, we would now proclaim with best thought for Asha. Thee now we establish for ourselves as their revealer and teacher.» — Yasna 35, versículo 9: el orante establece a Mazda como revelador y maestro de las palabras que dice.

«Together with this fire we first approach Thee, Mazda Ahura, who art harm then to him whom Thou mayst destine for harm.... The most beautiful form of forms we then devote to Thee, Mazda Ahura, these lights [i.e. fires] here below, and that yonder, the highest of the high, which is the sun.» — Yasna 36, versículo 1: el fuego es el primer modo de acercarse, y la forma más hermosa que se le consagra son las luces de aquí abajo y la más alta de todas, el sol.

«Come to us as the most joyful, O Fire of Mazda Ahura, by joy of the most joyful, by reverence of the most reverent, for the greatest of decisions.» — Yasna 36, versículo 2: la invocación al Fuego para la mayor de las decisiones.

«With good purpose we approach Thee, with good truth, with acts and words of good doctrine. (5) We reverence, we requite Thee, Mazda Ahura. With all good thoughts, with all good words, with all good acts we approach Thee.» — Yasna 36, versículos 4 y 5: el acercamiento se hace con todos los buenos pensamientos, palabras y actos.

«Thus we now worship Ahura Mazda, who created cattle and order (asha), created waters and good plants, created light and earth and all things good.» — Yasna 37, versículo 1: la lista de lo creado en un mismo aliento —ganado y orden, aguas y buenas plantas, luz y tierra.

«Him we now worship with the Ahurie name which is pleasing to Mazda, and most holy. Him we worship with our bodies and lives. Him we worship and the fravashis of the just, men and women.» — Yasna 37, versículo 3: el culto se da con el cuerpo y con la vida, y alcanza a los fravashis de los justos, hombres y mujeres.

«Asha Vahishta we now worship, the fairest, the Amesha Spenta, radiant with light, possessing all good. (5) Vohu Manah we worship, and Good Khshathra, and the Good Religion, and Good Abundance and Good» — Yasna 37, versículos 4 y 5: la nómina de los que reciben culto, con la Buena Religión entre ellos; la capa de texto parte el último nombre, Armaiti.

«This earth then we worship, together with women, this earth that bears us; and those who are Thy wives, Ahura Mazda, them we worship, excellent, accompanied by Order (Asha).» — Yasna 38, versículo 1: la tierra recibe culto junto con las mujeres, y las esposas del Señor con ella.

«We worship pious zeals, energies, docilities, obediences; with these Good Recompense (Ashi), Good Prosperity, Good Abundance, Good Satisfaction, Good Bounty.» — Yasna 38, versículo 2: lo que recibe culto son disposiciones —celo, energía, docilidad, obediencia— y no solo personas.

«Then we worship the Waters welling up, coming together, flowing forth - the wives of the Ahura; you Waters beneficent and easy to cross, good to swim in and good to bathe in, the gift for» — Yasna 38, versículo 3: las Aguas reciben culto como esposas del Ahura y como don para los dos mundos; el tramo se corta en el límite de plana.

«The names which Ahura Mazda created, Ο you good ones, he the good-creating, when he created you, by them we worship you, by them we content you, by them we reverence you, by them we thank you.» — Yasna 38, versículo 4: se da culto a las Aguas por los nombres que el creador les puso al crearlas.

«We call upon you the Waters, and you the milch cows, and you the mothers, giving milk, nourishing the poor, possessed of all kinds of sustinence; who are the best, the most beautiful. Down we call you, Ο good ones, to be grateful for and pleased by shares of the long-armed offering, you living Mothers.» — Yasna 38, versículo 5: las Aguas se invocan como vacas lecheras y madres que nutren al pobre; la capa de texto imprime *sustinence*.

«So then we worship Geush Urvan and Geush Tashan, then our own souls and those of the domestic animals which nourish us, for which we are here and which are here for us. (2) And we worship the souls of useful wild animals. (3) Thus we now worship the Good Ones, male and female, the Amesha Spentas, ever living, ever benefiting, who abide by good purpose.» — Yasna 39, versículos 1 a 3: el culto va al Alma y al Formador del Buey, a las almas propias, a las de los animales domésticos y a las de los animales silvestres útiles.

«Make now, Ο Mazda Ahura, the laymen possessed of truth (asha), attached to truth. Make the herdsmen apt for long, zealous, firm companionship. (Make them) supportive of us (priests).» — Yasna 40, versículo 3: la liturgia pide laicos poseídos de verdad y pastores aptos para larga compañía, y declara quién reza al pedir sostén para los sacerdotes.

«Thus may the family, the clan, the district to which we belong, thus may we (all) be just, Ο Mazda Ahura, upright through Your bestowal of that which we desire.» — Yasna 40, versículo 4: la petición se extiende por círculos, de la familia al clan y al distrito.

«We give and devote and offer praises, hymns and prayers to Ahura Mazda and to Asha Vahishta. (2) May we attain to Thy good kingdom (khshathra), Mazda Ahura, for ever.... (4) May we deserve and acquire Thy enduring support, Ο Mazda Ahura. May we be effective and strong through Thee.» — Yasna 41, versículos 1 a 4: alabanzas, himnos y oraciones para alcanzar el buen reino y ser eficaces y fuertes por Él.

«Reverence to Haoma! Good is Haoma, well created is Haoma, rightly created, properly created, healing, well formed, well working, victorious, freshly green, with pliant shoots. As it is (best) for him who drinks it, so also it is the *best provision for the soul.» — Yasna 9, versículo 16: el haoma es a la vez bebida para quien la bebe y provisión para el alma.

«Green One, I call down your intoxication, your strength, victory, *health, healing, furtherance, increase, power for the whole body, ecstasy of all kinds.» — Yasna 9, versículo 17: lo que se pide al Verde es embriaguez, fuerza, victoria, salud, sanación, incremento y éxtasis de todas clases.

«This first boon I ask of you, Ο invincible Haoma! The Paradise of the just, light, encompassing all» — Yasna 9, versículo 19: el primer don que se pide al haoma es el Paraíso de los justos; el tramo se corta en el límite de plana.

«happiness. This second boon I ask of you, Ο invincible Haoma! Health for this body. This third boon I ask of you, Ο invincible Haoma! Long life for its vital force.» — Yasna 9, versículo 19, continuación: el segundo don es la salud del cuerpo y el tercero la larga vida de su fuerza vital.

«Haoma bestows strength and powers on those who swiftly pour.... Haoma gives to nobly born women kingly progeny and just descendants.» — Yasna 9, versículo 22: el haoma da a las mujeres de noble cuna progenie regia y descendencia justa; es el pasaje que sostiene la súplica viva por hijos ilustres.

«Hail to you, Haoma! Through your own strength you rule at will! Hail to you! You hearken to many words, (if) truly spoken.» — Yasna 9, versículo 25: el haoma escucha muchas palabras, si se dicen con verdad.

«I praise with prayer, Ο discerning one, your mortar which holds the twigs. I praise with prayer, Ο discerning one, your pestle with which I pound with a man's strength.» — Yasna 10, versículo 2: la alabanza se dirige a los instrumentos del rito, el mortero y la mano de mortero.

«I praise the cloud and rain which make your body grow on the heights of mountains. I praise the high mountains where, Ο Haoma, you have grown. (4) I praise the broad earth, wide, active in bringing forth, bounteous, the one who bears you, Ο Haoma! I praise the fields of the earth where you grow, sweet-scented, valiant.» — Yasna 10, versículos 3 y 4: la alabanza sube de la nube y la lluvia a los montes y baja a la tierra ancha que lleva la planta.

«Increase through my prayer in every root, in every shoot, in every stem. (6) Haoma grows, being praised. So the man who praises him becomes more victorious.» — Yasna 10, versículos 5 y 6: la oración hace crecer a Haoma y la alabanza hace más victorioso a quien alaba; el rito obra en las dos direcciones.

«You, valiant one, created by the creator, the beneficent Baga fashioned. You valiant one, created by the creator, the beneficent Baga set down upon high Hara.» — Yasna 10, versículo 10: Baga, que Boyce identifica con Varuna, puso al haoma en el alto Hara.

«As the Master, so is the Judge to be chosen in accord with truth. Establish the power of acts arising from a life lived with good purpose, for Mazda and for the lord whom they made pastor for the poor.» — la oración Ahuna vairyo entera, en la versión de Boyce, que sigue esencialmente a Insler.

«May longed-for Airyaman come to the support of the men and women of Zarathushtra, to the support of good purpose. The Inner Self which earns the» — la oración Airyemaishyo: Airyaman viene en sostén de los hombres y mujeres de Zarathushtra; el tramo se corta en el límite de plana y sigue en la 68.

«reward to be chosen, for it I ask the longed-for recompense of truth, which Lord Mazda will have in mind.» — cierre de la oración Airyemaishyo: la recompensa de la verdad se pide para el Yo Interior que la gana.

«Those Beings, male and female, whom Lord Mazda knows the best for worship according to truth, we worship them all.» — la oración Yenhe hatam entera; la fórmula alcanza por igual a los Seres masculinos y femeninos.

«I profess myself a Mazda-worshipper, a follower of Zarathushtra, opposing the Daevas, accepting the Ahurie doctrine; one who praises the Amesha Spentas, who worships the Amesha Spentas. To Ahura Mazda, the good, rich in treasures, I ascribe all things good,... to the Just One, splendid, glorious,... whose is the cow, whose is truth, whose is the light.» — el credo, Fravarane, versículo 1: la fórmula con que el texto nombra la pertenencia, adorador de Mazda y seguidor de Zarathushtra, contra los Daevas y aceptando la doctrina ahúrica.

«Spenta Armaiti, the good, I choose for myself. Let her be mine! I renounce the theft and raiding of cattle, and harm and destruction for Mazda-worshipping homes.» — el credo, versículo 2: la renuncia al robo y a la razzia de ganado y al daño de las casas que adoran a Mazda.

«To those who are worthy I shall grant movement at will and lodging at will, those who are upon this earth with their cattle. With reverence for Asha, with offerings lifted up, that I avow: henceforth I shall not, in caring for either life or limb, bring harm or destruction on Mazda-worshipping homes.» — el credo, versículo 3: el compromiso de no dañar ni destruir aunque esté en juego la vida o el miembro propio.

«I forswear the company of the wicked Daevas . . . and the followers of Daevas, of demons and the followers of demons, of those who do harm to any being by thoughts, words, acts or outward signs. Truly I forswear the company of all this as belonging to the Drug, as defiant (of the good);» — el credo, versículo 4: la abjuración alcanza a quien hace daño a cualquier ser por pensamiento, palabra, acto o señal exterior.

«even as Ahura Mazda taught Zarathushtra in each instance, at all deliberations, at all encounterings at which Mazda and Zarathushtra spoke together.» — el credo, versículo 5: la abjuración se apoya en lo que Ahura Mazda enseñó a Zarathushtra en cada caso y en cada encuentro.

«By the choice of the Waters, the choice of the Plants, the choice of the beneficent Cow, the choice of Ahura Mazda who created the Cow, who created the Just Man, by the choice of» — el credo, versículo 7: la pertenencia se funda en una cadena de elecciones que empieza por las Aguas, las Plantas y la Vaca benéfica; el tramo se corta en el límite de plana.

«Zarathushtra, the choice of Kavi Vishtaspa, the choice of Frashaoshtra and Jamaspa, the choice of each of the Saoshyants, bringing about reality, just - by that choice and doctrine am I a Mazda-worshipper.» — continuación del versículo 7: la cadena sigue por Zarathushtra, Kavi Vishtaspa, Frashaoshtra y Jamaspa y cada uno de los Saoshyants, y de esa elección y doctrina se deriva el ser adorador de Mazda.

«I profess myself a Mazda-worshipper and follower of Zarathushtra, having pledged myself to and avowed the faith. I pledge myself to the well thought thought, I pledge myself to the well spoken word, I pledge myself to the well acted act.» — el credo, versículo 8: el compromiso triple con el pensamiento bien pensado, la palabra bien dicha y el acto bien obrado.

«I pledge myself to the Mazda-worshipping religion, which throws off attacks, which causes weapons to be laid down . . . , which is just, which of all faiths which are and shall be is the greatest, the best, the fairest, which is Ahurie, Zarathushtrian.» — el credo, versículo 9: el texto nombra a la propia religión Mazda-worshipping y la declara la mayor, la mejor y la más hermosa de cuantas fes hay y habrá; es uno de los nombres que la tradición se da a sí misma desde dentro.

«Protect us from the foe, O Mazda and Spenta Armaiti! Begone, daevic Drug! Begone the one of Daeva-origin, begone the one of Daevashaping, begone the one of Daeva-begetting! Begone, O Drug, crawl away, O Drug, disappear, O Drug! In the north shall you disappear. You shall not destroy the material world of Asha!'» — el tramo del Vendidad 8.21 que cierra el Kemna Mazda: la conminación a la Drug para que se vaya al norte y no destruya el mundo material de Asha; el impreso corta *Daeva-shaping* a fin de renglón y `span()` lo devuelve unido como *Daevashaping*.

«Ohrmazd is Lord! Ahriman he keeps at bay, he holds him back. May Ahriman be struck and defeated, with devs and drujs, sorcerers and sinners, kayags and karbs, tyrants, wrongdoers and heretics, sinners, enemies and witches! May they (all) be struck and defeated! May evil rulers not exist, (or) be far away! May enemies be defeated! May enemies all not exist, (or) be far away!» — la oración Ohrmazd Khoday, primera parte: la enumeración de lo que se quiere abatido, de devs y drujs a kayags y karbs, tiranos, malhechores y herejes.

«Ohrmazd, Lord! I am contrite for all sins and I desist from them, from all bad thoughts, bad words and bad acts which I have thought, spoken or done in the world, or which have happened through me, or have originated with me. For» — la oración Ohrmazd Khoday, segunda parte: la contrición alcanza a lo pensado, dicho y hecho, a lo ocurrido por medio del orante y a lo originado en él; el tramo se corta en el límite de plana.

«Asha is good, it is best. According to wish it is, according to wish it shall be for» — la oración Ashem vohu: asha es bueno, es lo mejor; el tramo se corta en el límite de chunk y sigue en la misma plana con *us. Asha belongs to Asha Vahishta*.

«us. Asha belongs to Asha Vahishta.» — cierre de la oración Ashem vohu, que devuelve asha a Asha Vahishta; el tramo arranca tras el corte de chunk.

«those sins of thinking, speaking and acting, of body and soul, worldly or spiritual, Ο Ohrmazd! I am contrite, I renounce them.» — la oración Ohrmazd Khoday, continuación: la contrición reparte los pecados por facultad y por mundo, de cuerpo y de alma, mundanos y espirituales.

«With three words I distance myself (from them). [Av.] With satisfaction for Ahura Mazda, scorn for Angra Mainyu! The true achievement of what is most wonderful, according to wish! [= end of Y. 50.11 = 2.2.12.11]. I praise Asha! Ashem vohu.» — cierre del Ohrmazd Khoday: las tres palabras avésticas de distanciamiento y la secuencia de oraciones cortas que lo rematan.

«Each worshipper, as he takes another's hand between his own, utters the words 'Let us be one in strength, in righteousness!'» — la fórmula del Hamazor que cada orante pronuncia al tomar la mano de otro entre las suyas; Boyce consigna que también se intercambiaba al encontrarse en la fiesta de No Roz.

«In the name of God, the bestower, the giver, the benevolent! May there be health and long life, complete Glory giving righteousness! May the visible yazads and the invisible yazads and the seven Amashaspands come to this fair offering.» — la bendición tan-dorosti, apertura: se invocan los yazads visibles y los invisibles y los siete Amashaspands.

«May this household be happy, may there be blessing! May there be happiness among the people of the religion of Zardusht! We beseech you, Lord, to grant to the present ruler, to all the community, and to all those of the Good Religion, health and fair repute» — la bendición tan-dorosti: la petición va de la casa a la gente de la religión de Zardusht y de ahí al gobernante presente y a toda la comunidad de la Buena Religión.

«May so-and-so, and his wife [or, her husband], and children live for a thousand years! Keep them long happy, long healthy, long just! Keep them thus, keep them caring for the deserving! Keep them living and abiding for many years and countless hours! A hundred thousand thousand blessings upon them!» — la bendición tan-dorosti: la fórmula deja el hueco del nombre y bendice por igual al marido y a la mujer.

«May the year be auspicious, the day fortunate, the month propitious in all these years and days and months! For many years keep them worthy to perform worship and utter prayers, to give charity and offerings, being just. May they have health to fulfil all their duties!» — la bendición tan-dorosti: lo que se pide por muchos años es salud para cumplir los deberes, dar caridad y ofrendas, y ser justos.

«May they be liberal, kind and good! May it be so, may it be more so, may it be according to the wish of the Yazads and the Amashaspands!» — cierre de la bendición tan-dorosti.

«In the name of the Creator! Whoever refrains from deliberate sin, and makes use of this confession, will be free from sin.» — Patet i Khwad, versículo 1: la confesión libra del pecado a quien se abstiene del pecado deliberado, con lo que la eficacia del rito queda condicionada por la conducta.

«Before the Creator Ohrmazd, before the Amahraspands, before the Good Religion of the Mazda-worshippers, before Mihr and Srosh and Rashn, before the invisible and visible yazads, before the religious judge and dastur, before the fravahr of Zardusht of immortal soul, before my own being and conscience and soul, and before the good people here assembled, I repent, am contrite and do penance.» — Patet i Khwad, versículo 3: la lista de testigos ante quienes se confiesa, de Ohrmazd a la propia consciencia y a la gente buena allí reunida; el texto se nombra a sí mismo Buena Religión de los adoradores de Mazda.

«For the sins which I have committed against Ohrmazd the Lord, and against men and all manner of men . . . ; against Vahman, and against cattle and all manner of cattle . . . ; against Ardvahisht, and against fire and all manner of fires . . . ; against Shahrevar, and against metal and all manner of metals . . . ; against Spendarmad, and against earth and all manner of earth . . . ; against Hordad, and against water and all manner of water . . . ; against Amurdad, and against plants and all manner of plants, I repent, am contrite and do penance.» — Patet i Khwad, versículo 5: el pecado se declara contra cada miembro de la Héptada y a la vez contra su creación, hombres, ganado, fuego, metal, tierra, agua y plantas.

«For not worshipping the sun, for not worshipping the moon, for not worshipping fire, for not keeping Rapithwin [i.e. No Roz] holy, for not keeping the gahambars holy, for not keeping Fravardigan holy, I repent, am contrite and do penance.» — Patet i Khwad, versículo 7: la omisión del culto al sol, a la luna y al fuego y de la guarda de Rapithwin, los gahambars y Fravardigan cuenta como pecado.

«For talking while eating and drinking, I repent. For walking unshod, I repent.... For deceit and slander, for image worship, for uttering falsehoods, I repent.... For any acts of unnatural intercourse, I repent. For arrogance, contempt, mockery, vengefulness, lust, I repent.» — Patet i Khwad, versículo 9: la lista mezcla faltas rituales —hablar al comer, andar descalzo, el culto de imágenes— con faltas morales.

«For all that I ought to have thought, and did not think, ought to have said and did not say, ought to have done and did not do, I repent, am contrite and do penance.» — Patet i Khwad, versículo 10: la confesión cubre las dos direcciones, lo omitido y lo cometido, en pensamiento, palabra y obra.

«For all the sins which the wicked Hostile Spirit brought into existence to assail the creatures of Ohrmazd, and which Ohrmazd declared to be sins, through which men become sinners and must go to hell - if any stand to my account, I do penance for» — Patet i Khwad, versículo 11: el penitente se hace cargo de cuanto del catálogo del Espíritu Hostil esté en su cuenta; el tramo se corta al pie de la plana.

«share of reward for good deeds done, and for love of my soul; to bar the way to hell and to open the way to heaven. With this intention I have performed it, that I may sin no more, but do meritorious acts, some to atone for sins, as far as is needful, some (purely) for love of righteousness.» — Patet i Khwad, versículo 13: la intención declarada de la penitencia es cerrar el camino al infierno y abrir el del cielo, y parte de la expiación se hace puramente por amor a la rectitud.

«I am opposed to sin, I assent to virtue, I am grateful for good fortune, and I do not repine at the assaults of evil. As to atonement for sins which I have not been able to expiate, I am readily prepared to atone for them during the three nights after death. Should I chance to depart this life without having done penance, if one of my close relatives does penance for me, I assent to this.» — cierre del Patet i Khwad: lo no expiado se expía en las tres noches tras la muerte, y el penitente consiente de antemano en que un pariente cercano haga penitencia por él si muere sin haberla hecho.

«For Iranians fire was linked with justice and hence with 'ashay (cf. 1.2.3), and Zarathushtra enjoined praying in its presence (cf. 2.2.9.9).» — Boyce enlaza el fuego con la justicia y con asha, y consigna que el profeta mandó orar en su presencia; la capa de texto imprime *ashay* por el término entrecomillado.

«Worthy of worship are you, worthy of prayer! Worthy of worship may you be, worthy of prayer, in the dwellings of men!» — Atash Nyayesh, versículo 7: el fuego es digno de culto en las moradas de los hombres.

«Fire gives command to all for whom he cooks the evening and the morning meal. From all he solicits a good offering, and a wished-for offering, and a devotional offering.» — Atash Nyayesh, versículo 13: el fuego manda sobre aquellos para quienes cocina y les pide ofrenda buena, deseada y devota.

«Fire has looked at the hands of all who pass by: 'What does friend bring to friend, the one going forth to the one sitting still?» — Atash Nyayesh, versículo 14: el fuego mira las manos del que pasa y pregunta qué trae el amigo al amigo, el que va al que está sentado.

«May a herd of cattle attend you, a multitude of men! May an active mind attend you, and an active spirit! May you live joyfully all the nights which you live! This is the blessing of Fire on one who brings him fuel, dry, sought out to burn brightly.» — Atash Nyayesh, versículo 16: la bendición del fuego a quien le trae leña seca, escogida para arder con brillo.

«Creator of the corporeal world, Most Holy Spirit, just! If Mazda-worshippers, walking or running, riding or driving, come upon a fire on which carrion (nasa) is being cooked,... what should they, the Mazda-worshippers, do?' (74) Then said Ahura Mazda: '... they should slay the cooker of carrion, they should remove the pot, they should remove the container of bones.» — Vendidad 8, versículos 73 y 74: la pregunta por lo que han de hacer los adoradores de Mazda al topar con un fuego donde se cuece carroña, y la respuesta de Ahura Mazda.

«From that fire you should kindle afresh *blazing tinder, or twigs which nourish fire, so that by taking up the * fire-sustaining tinder one may bear (it) away and separate (it), so that the (polluted) fire may go out as swiftly as possible.» — Vendidad 8, versículo 75: el procedimiento de purificación consiste en apartar yesca encendida del fuego contaminado para que este se apague cuanto antes; el asterisco es la marca con que Boyce señala sentido dudoso o forma restituida.

«The ninth time, as much (*blazing tinder) as a man can hold, that he should lay down on the earth . . . , so that the (eighth) fire may go out as swiftly as possible.» — Vendidad 8, versículo 78: la operación se repite nueve veces, y el texto las enumera una por una.

«If (then), Ο Spitama Zarathushtra, one duly brings (to the ninth fire) fuel of sandalwood or gum benzoin or aloe or pomegranate, or of any other sweet-smelling plants, (80) from whichever and to whichever side the wind shall carry the fragrance of the fire, from that side and to that side Fire, son of Ahura Mazda, will turn, slaying thousands of invisible demons born of darkness, wicked, slaying twice as many sorcerers and witches.'» — Vendidad 8, versículos 79 y 80: con leña de sándalo, benjuí, áloe o granado, el Fuego, hijo de Ahura Mazda, se vuelve hacia donde el viento lleva su fragancia y mata demonios, hechiceros y brujas.

«If a man brings a carrion-burning fire (thus purified) to an appointed place, how great will be that man's reward after the separation of body and consciousness?' Then said Ahura Mazda: 'As great as if in this material life he had brought 10,000 (pure) embers to an appointed place.'» — Vendidad 8, versículo 81: la recompensa por llevar a lugar señalado un fuego así purificado se cifra en la de llevar diez mil brasas puras.

«In Cappadocia (for there the sect of the magi, who are also called firekindlers, is large)... they . . . have fire temples, noteworthy enclosures; and in the midst of these there is an altar, on which there is a large quantity of ashes and where the magi keep the fire ever burning. And there, entering daily, they make incantations for about an hour, holding before the fire their bundle of rods and wearing round their heads high turbans of felt [= the tiara], which reach down over their cheeks far enough to cover their lips.» — Estrabón, Geografía XV.3.15, en la traducción del volumen: en Capadocia los magos tienen templos del fuego con un altar de mucha ceniza, entran a diario a hacer conjuros cerca de una hora con su haz de varas y llevan turbantes altos de fieltro que les cubren los labios; el impreso corta *fire-kindlers* a fin de renglón y `span()` lo devuelve unido como *firekindlers*.

«Those of the Lydians who are popularly called Persians have temples, at the city called Hierocaesarea and at Hypaepa. In each of these temples there is an inner chamber, and in this an altar upon which are some ashes of a colour unlike that of ordinary ashes. A magus enters the chamber, bringing dry wood which he places on the altar. After this he first puts a tiara upon his head and next intones an invocation to some god or other. The invocation is in a barbarian tongue, and quite unintelligible to Greeks» — Pausanias, Descripción de Grecia V.27.3: los lidios llamados persas tienen templos en Hierocesarea y en Hipepa, con ceniza de color distinto del ordinario, y el mago entona una invocación en lengua bárbara ininteligible para los griegos.

«This, without the application of a light, inevitably causes the wood to catch fire and break out into a bright flame.» — Pausanias, cierre del mismo pasaje: la madera prende sin que se le aplique lumbre; Boyce explica aparte que la ceniza caliente basta.

«Karkuye, an ancient city in Sagistan, where are two great domes, of which men say that they have been there since the time of mighty Rustam. On the top of the two domes are two horns, so curving towards one another that they resemble the two horns of a bull.» — Qazvini, en la traducción del volumen: las dos cúpulas de Karkuye, con dos cuernos en lo alto que se curvan uno hacia otro como los de un toro, que los hombres dicen del tiempo de Rustam.

«Beneath the two domes is a House of Fire.... The fire in this house never goes out. It has servitors, who take over from one another in turn the tending of the fire, while the priest murmuring prayers sits with his attendants twenty paces distant from the fire.» — Qazvini: el fuego nunca se apaga, tiene servidores que se relevan y el sacerdote reza a veinte pasos de distancia.

«(The priest serving the fire), his mouth and nostrils covered, takes up a short length of tamarisk wood with a pair of silver tongs, and casts it in the fire, doing so» — Qazvini: el sacerdote, con boca y narices cubiertas, echa al fuego trozos de tamarisco con tenazas de plata; el tramo se corta en el límite de plana y sigue en la 75.

«whenever the fire is sinking, one piece of wood after another. The magi regard this as one of the greatest fire temples.» — cierre del testimonio de Qazvini: los magos tienen a este por uno de los mayores templos del fuego.

«The king said: 'Can you pledge yourself on oath that there is no bond between you and Ramin?' Vis answered him and said: 'Do not seek to frighten me with oaths and pledges. An innocent person is not dismayed by oaths» — Vis u Ramin: la respuesta de Vis al rey, que no se deja asustar con juramentos porque —dice— al inocente no lo consternan.

«The king said: 'What would be better than this, or worthier of your purity? Take an oath, and you will have freed yourself from slander.... Now I shall kindle a blazing fire and burn on it much musk and aloe wood. There in the presence of pious people of the land, swear at that fire a solemn oath» — Vis u Ramin: el rey ofrece la ordalía como liberación de la calumnia y manda encender el fuego con almizcle y áloe ante la gente piadosa de la tierra.

«The king at once summoned the priests.... He made countless gifts to the fire temple,... of gold coins and royal gems, of land and mills and many orchards, fleet steeds of Tukhar and untold sheep and oxen. He brought embers from the fire temple and made a huge fire in the public square. He fed it with sandal and aloe wood, mixed with camphor and musk» — Vis u Ramin: los dones al templo del fuego —monedas de oro, gemas reales, tierras, molinos y huertos, corceles de Tukhar, ovejas y bueyes— y la hoguera de sándalo y áloe en la plaza pública.

«Let us flee before he summons us, so that belief in my virtue may remain in his heart.' . . . Like devs they hid their faces from mankind, disguised as women they fled away.» — Vis u Ramin: el desenlace de la escena de ordalía, con la huida disfrazados de mujeres antes de la prueba; es el pasaje que Boyce trae como testimonio del uso judicial del fuego.

«From the palace roof... Vis and Ramin watched the fire reaching up to the Pleiades.... Then Vis looked at Ramin and said to him: '.. . he wants me now to prove my innocence in the» — Vis u Ramin: los amantes miran desde el techo del palacio el fuego que sube hasta las Pléyades, y Vis dice a Ramin que el rey quiere que pruebe su inocencia; el tramo se corta en el límite de chunk y sigue en la misma plana.

«A man dies there, down in the valleys of rivers. A certain bird flies up from the tops of mountains, down into the valleys of rivers. It eats of the corpse (nasa) of that dead man. Then that bird flies up from the depths of valleys to the heights of mountains. It flies to some tree, whether of hard wood or soft wood. It spits on it, and passes dung and water on it. (2) A man goes there, from the depths of valleys to the heights of mountains. He comes upon the tree on which that bird (perched). He wants fuel for fire. He fells it, he hews it, he chops it, he kindles it for Fire, son of Ahura Mazda. What is his punishment?'» — Vendidad 5, versículos 1 y 2: el caso de escuela de la cadena de contacto, del cadáver al ave, del ave al árbol y del árbol al fuego, y la pregunta por el castigo del leñador.

«Then said Ahura Mazda: 'Dead matter carried by dog or carried by bird, carried by wolf or carried by the wind or carried by flies does not make a man sinful. (4) Indeed, if dead matters carried by dog or carried by bird . . . were to make a man sinful, straightway my whole material world would become affrighted of soul and condemned of body, because of the quantity of these corpses which have lain upon the earth.'» — Vendidad 5, versículos 3 y 4: la respuesta acota la ley de pureza por reducción al absurdo, porque si la materia muerta llevada por animales manchara, el mundo material entero quedaría condenado.

«If walking or running, riding or driving, these Mazda-worshippers come upon a corpse in flowing water, what would you have them do?' (27) Then said Ahura Mazda: 'Let them halt, Zarathushtra, with taking off of shoes, with taking off of clothes.... Let (them) go forward, let (them) lift the body out of the water - up to the shins in water, up to the knees in water, up to the waist in water, up to a man's height in water» — Vendidad 6, versículos 26 y 27: el cadáver hallado en agua corriente se saca descalzo y desvestido, entrando por grados hasta la altura de un hombre.

«Let them lift (it) from the water, let them lay (it) on dry land. They shall not sin against the waters by casting into them bones nor hair nor spittle nor excrement nor blood.'» — Vendidad 6, versículo 29: la ley protege al agua, no al cuerpo: no se pecará contra las aguas echándoles huesos, pelo, saliva, excremento ni sangre.

«Where shall we carry the body of a dead man, where lay it down?' Then said Ahura Mazda: 'On the highest places, so that corpse-eating beasts and birds will most readily perceive it.» — Vendidad 6, versículo 44: el cuerpo se lleva a los lugares más altos, para que bestias y aves carroñeras lo perciban antes.

«There these Mazda-worshippers must fasten down this corpse by its feet and hair, using a piece of metal or stone or horn. Otherwise corpse-eating beasts and birds will come to drag these bones away to the waters and plants.'» — Vendidad 6, versículo 46: el cadáver se sujeta por pies y cabello con metal, piedra o cuerno, para que los animales no arrastren los huesos a las aguas y las plantas.

«Then said Ahura Mazda: Ά receptacle should be made out of reach of dogs and foxes and wolves, not to be rained on from above with rain-water. (51) If these Mazda-worshippers have the means, (let it be placed) on stones or chalk or *clay. If they have not the means, let it (the skeleton) be laid down upon the earth, being its own couch, being its own cushion, exposed to the light, seen by the sun.'» — Vendidad 6, versículos 50 y 51: el osario se pone fuera del alcance de perros, zorros y lobos y a cubierto de la lluvia, y si no hay medios los huesos quedan sobre la tierra, expuestos a la luz y vistos por el sol.

«(It is) the faith of Gayomard, the path and way of Tahmuras, which tell us that the Lord of the world is One, and that there is no wisdom but serving Him.» — Shahname, el enviado de Khusrow ante el emperador bizantino: la fe se declara ahí de un solo Señor del mundo, y no hay sabiduría sino servirle.

«If a nobleman be wise and devout, then unless, barsom in hand, he has taken the baj, he will not taste even a drop of water, though thirst is driving him to dream of water.... His 'qibla' is the highest element [i.e. fire], which is above water, earth or air.» — Shahname, continuación: el noble sabio no prueba una gota de agua sin haber tomado el baj con el barsom en la mano, y su qibla es el elemento más alto, que el texto glosa como el fuego.

«When Khusrow viewed (the gifts) and read the letter, he marvelled at that wealth. To his minister the king then said: These Grecian robes, jewel-adorned, are not fit wear for a Persian, for they are the raiment of Christian priests. If there are crosses on our robes we shall be conforming to Christian usage ...'. His counsellor thus replied to Khusrow: Ό king! raiment does not make the faith. Even if you have dealings with Caesar, your faith is that of the prophet, Zardusht.'» — Shahname: el rey objeta a las ropas griegas con cruces por conformarse al uso cristiano, y su consejero le responde que la vestimenta no hace la fe.

«Khusrow descended from the audience-throne and, wearing the jewel-adorned Grecian robe, strode, smiling, to take his place at table. Bindoy hastened, barsom in hand; the ruler of the world received it and privily murmured prayers with his nobles. When Niyatus saw this, he flung down his food and left the table in agitation, saying: 'Baj and Cross together are an insult to Christ through Caesar!'» — Shahname: el rey toma el baj con el barsom en la mesa, vestido con la ropa griega, y el enviado Niyatus deja la comida declarándolo insulto a Cristo.

«Khusrow Parvez was perturbed at hearing this and said' 'Let none dare hide the faith of God! From Gayomard and Jamshid to Kay Kobad there was no word of Christ. Heaven forfend that I should abandon the faith of my forefathers, chosen and pure lords of the earth, and go over to the faith of Christ - not take the baj at table and become a Christian!'» — Shahname: la respuesta del rey, que no abandonará la fe de sus antepasados ni dejará de tomar el baj en la mesa; la capa de texto imprime una comilla suelta tras *said*.

«Niyatus said: 'World-ruling king! Look not for wisdom from a Greek who has drunk wine! Rest content with the faith of your forefathers. A wise man does not turn from his own religion.'» — Shahname: el enviado cristiano cierra el episodio dándole la razón al rey, con la máxima de que el sabio no se aparta de su propia religión.

«Khusrow Parvez said to him: 'Wretch! what is your name? Your mother has cause to weep over you!' 'They call me Mihr-Hormizd,' he answered, 'a stranger in this city, lacking friend or comrade.'» — Shahname: el rey preso pregunta su nombre al verdugo, que se declara forastero en la ciudad, sin amigo ni compañero.

«A page stood before him, and to this page he said: 'Go, my companion! Fetch a bowl of water, and musk and perfume, and most clean, fair robes.' The page heard his command, though the boy did not understand his inner meaning. The small servitor left his presence and brought the king a golden bowl and ewer, water and robes.» — Shahname: el rey pide agua, almizcle, perfume y ropas limpias, y el paje obedece sin entender el sentido íntimo de la orden.

«Khusrow made haste to use them. Perceiving a barsom, (first) he took the baj. It was not a time for talk or idle words. When the king had put on the robes he murmured a confession of his sins. He wound a fresh scarf around his head so that he should not see his assassin's face.» — Shahname: el rey toma el baj antes de morir, murmura confesión de sus pecados y se envuelve la cabeza para no ver la cara de su asesino.

«Ardvahisht is the genius of fire and light; both elements stand in relation to him. God has ordered him to watch over these elements,... to distinguish truth from falsehood, the true man from the liar.» — Al Biruni, mes de Ardvahisht: el genio del fuego y la luz tiene encargo de distinguir la verdad de la falsedad y al hombre veraz del mentiroso.

«The 26th, or Ashtad Day, is the first day of the third Gahambar; it lasts five days, the last of which is the last day of the month. In these days God created the earth. This Gahambar is called Paitishahim-Gah. The six Gahambars, each of which lasts five days, have been established by Zardusht.» — Al Biruni: el tercer Gahambar dura cinco días, en ellos Dios creó la tierra, y los seis Gahambars los estableció Zardusht.

«The sixth day, or Hordad Day, is a feast, Hordadagan . . . Hordad is the genius instructed to watch over the growth of creation, of the trees and plants, and to keep off all impure substances from water» — Al Biruni, mes de Hordad: el genio vela por el crecimiento de la creación, de árboles y plantas, y aparta del agua toda sustancia impura.

«This feast was called Adar-jashn, that is, the feast of the fires that are found in the human dwelling-places. It was the beginning of winter, therefore people used to make great fires in their houses, and were deeply engaged in the worship and praise of God; also they used to assemble for eating and merriment.» — Al Biruni: el Adar-jashn abre el invierno con grandes fuegos en las casas, culto y alabanza, y reunión para comer y alegrarse.

«On the 16th, or Mihr Day, there is a feast of great importance, called Mihragan. The name is identical with that of the month; it means 'love of the spirit'. According to others, Mihr is the name of the sun.» — Al Biruni, mes de Mihr: el Mihragan lleva el nombre del mes y significa amor del espíritu, aunque otros —dice— tienen a Mihr por nombre del sol.

«This is indicated by the custom of the kings of crowning themselves on this day with a crown on which was worked an image of the sun.... It has become a custom in the house of kings, that at the time of dawn a valiant warrior was posted in the court of the palace, who called at the highest pitch of his voice: Ό ye angels [i.e. yazads], come down to the world, strike the devs and evildoers and expel them from the world!'» — Al Biruni: la corona con imagen del sol y el pregón del guerrero al alba en la corte, llamando a los yazads a bajar al mundo y expulsar a devs y malhechores.

«The last five days of this month . . . are called Fravardigan. During this time people put food in the halls of the dead and drink on the roofs of the houses, believing that the spirits of their dead during these days come out from the places of their reward or their punishment, that they go to the dishes laid out for them, imbibe their strength and suck their taste.» — Al Biruni, mes de Aban: en los Fravardigan se pone comida en las salas de los muertos y bebida en los techos, porque los espíritus salen de su premio o su castigo y absorben la fuerza y el sabor.

«They fumigate their houses with juniper, that the dead may enjoy its smell. The spirits of the pious men dwell among their families, children, and relations, and occupy themselves with their affairs, although invisible to them.» — Al Biruni: el sahumerio de enebro y la presencia invisible de los muertos piadosos entre los suyos, ocupados en sus asuntos.

«The first day of the 'extra' days is the first day of the sixth Gahambar, in which God created man. It is called Hamaspathmae» — Al Biruni: en el sexto Gahambar Dios creó al hombre; el troceo parte el nombre de la fiesta al final del renglón, que sigue con *daem-gah*.

«The first day . . . and the month are both called by the name of God.... On this day the king used to descend from the throne of the empire, to dress in white garments, to sit on white carpets in the plain, to suspend for a time the duties of the chamberlains and all the pomp of royalty, and exclusively to give himself up to the consideration of the affairs of the realm and its inhabitants.» — Al Biruni, mes de Dai: el rey bajaba del trono, se vestía de blanco, se sentaba en alfombras blancas en el llano, suspendía la pompa real y se daba por entero a los asuntos del reino.

«Whosoever, high or low, wanted to speak to him in any matter went into his presence and addressed him, nobody preventing him from doing so.» — Al Biruni: alto o bajo, cualquiera entraba a hablarle ese día sin que nadie se lo impidiera.

«They maintained that this was done for the purpose of banishing the cold and dryness that arises in winter-time, and that the spreading of the warmth would keep off the attacks of all that which is obnoxious to the plants in the world.» — Al Biruni: el sentido que daban al rito era desterrar el frío y la sequedad del invierno, y el calor esparcido apartaría lo dañino para las plantas.

«farmers, eating and drinking with them, and then he used to say: Today I am like one of you. I am your brother; for the existence of the world depends on that culture which is wrought by your hands, and the existence of this culture depends upon government; the one cannot exist without the other.'» — Al Biruni, mes de Dai: el rey se llama hermano de los pequeños propietarios y labradores, y declara que el mundo depende del cultivo hecho por sus manos y el cultivo del gobierno, y ninguno de los dos existe sin el otro.

«Spendarmad is charged with the care of the earth and with that of the good, chaste and beneficent wife who loves her husband. In past times this was a special feast of women, when the men used to make them liberal presents. This custom is still flourishing at Isfahan, Ray, and the other districts of Fahla.» — Al Biruni, mes de Spendarmad: la divinidad de la tierra cuida también de la esposa buena, casta y benéfica, y su día fue fiesta de mujeres con regalos de los hombres, uso todavía vivo en Isfahán y Ray.

«The Zoroastrians have no fasting at all. He who fasts commits a sin, and must, by way of expiation, give food to a number of poor people.... The Persians divide all the days of the year into preferable and lucky ones, and into unlucky and detested ones.» — Al Biruni: entre los zoroástricos no hay ayuno, y quien ayuna peca y ha de expiarlo dando de comer a cierto número de pobres.

«No Roz . . . is a 'preferable' day because it is called Hormazd, which is the name of God, who has created, formed, produced and reared the world and its inhabitants, of whose kindness and charity nobody could describe even a part.» — Al Biruni, mes de Fravardin: el No Roz es día preferible por llamarse Hormazd, que es el nombre de Dios.

«The 17th is the day of Srosh.... This day is a blessed day in every month, because Srosh is the name of that angel who watches over the night. . . . He is the most powerful of all angels against the devils and sorcerers. Thrice in the night he rises above the world; then he smites devils and drives off the sorcerers; he makes the night shine brilliantly by his appearance.» — Al Biruni: Srosh vela la noche, es el más poderoso de los ángeles contra demonios y hechiceros y se alza tres veces por encima del mundo.

«When the King . .. had donned his attire and joined his assembly there came to him a man, pleasant of name, experienced in luck, joyful of face and quick of tongue. He stood facing the King and said: 'Give me leave to come in.' 'Who are you? asked the King.... The man replied: '... My name is Khujaste (Fortunate One); with me the new year approaches; I have brought good news and greetings and a message for the King.'» — relato árabe del No Roz en la corte: el visitante se nombra a sí mismo Khujaste, el Afortunado, y dice traer el año nuevo con buenas nuevas.

«Then he put before the King a table of silver, containing cakes baked of different kinds of seed: of wheat, barley, millet, sorghum, peas, lentils, rice, sesame, beans and kidney beans. From each sort seven grains were taken and put on the table's sides while in the middle of it they put seven branches of trees which were deemed auspicious . . . and whose aspect was thought a blessing, such as the willow, the olive, the quince tree and the pomegranate tree.» — relato árabe del No Roz: la mesa de plata con panes de diez granos, siete granos de cada clase en los bordes y siete ramas de árboles tenidos por propicios en el centro.

«Besides, they put on this table seven white earthen plates, seven white dirhams of the year's coinage, and a new dinar. . . . All this the King accepted while the messenger» — relato árabe del No Roz: el siete y el blanco vuelven en los platos y los dirhams del año; el tramo se corta en el límite de plana.

«called on his head eternal life, unceasing kingdom, bliss and power. (3) (pp. 98-9) All this day the King abstained from discussing any matter, fearing lest something unpleasant should come of it and head the whole year.» — relato árabe del No Roz: el rey se abstenía todo ese día de tratar asunto alguno, por temor de que lo desagradable encabezara el año entero.

«The first thing brought before the King was a vase of gold or silver containing white sugar with fresh Indian nuts pared, and bowls of silver or gold.. .. On each of the No Roz days they set a white falcon flying. Among other things which it was thought propitious to begin this day with was a mouthful of pure fresh milk and fresh cheese; all the Kings of Persia took it as a blessing.» — relato árabe del No Roz: el halcón blanco que se echaba a volar cada día de la fiesta, y el bocado de leche fresca y queso con que se tenía por propicio empezar.

«Twenty-five days before No Roz they built in the inner court of the King's house twelve columns of sun-dried brick. One column was sown with wheat, one with barley, another with rice, the other ones with lentils, beans . . . millet, sorghum . . . . And the harvest thereof was never gathered but with songs and music and mirth, which happened on the sixth day after the beginning of No Roz.» — relato árabe del No Roz: las doce columnas de adobe sembradas cada una con un grano distinto, cuya cosecha solo se recogía con cantos, música y alegría al sexto día.

«Among the presents which the kings of different nations gave to the Persian kings were the rarest wonders of their lands.... Ministers, chief scribes and private courtiers gave gold and silver bowls set with jewels and bowls of silver enriched with gold. Great men and nobles gave falcons, eagles,... hawks, lynxes and saddles with their apparel.... Wise men gave their wisdom; poets, their verses; jewel dealers their jewels.» — relato árabe del No Roz: el reparto de dones por oficio, con los sabios dando su sabiduría, los poetas sus versos y los joyeros sus joyas.

«People of the middle class gave dinars and dirhams of the year's coinage put in a lemon, a quince or an apple. And a clerk stood there, inscribing the name of every donor as well as the reward of all those whom the King rewarded for their present.» — relato árabe del No Roz: la moneda del año metida en un limón, un membrillo o una manzana, y el escribano que anotaba donante y recompensa.

«There once lived a king who in his sovereign rule did as he pleased and had fair fortune.... How joyous was the festival which he celebrated in the spring! All the illustrious were there . . . , the king seated among the nobles like the moon among stars.» — Vis u Ramin, sección 8: la fiesta de primavera con el rey sentado entre los nobles como la luna entre las estrellas.

«The wine-filled cup passed among them,... blossoms scattered from the trees like coins showered upon the fortunate.... To one side minstrels sang to the wine, to the other nightingales sang to the rose.» — Vis u Ramin: las flores que caen de los árboles como monedas sobre el afortunado, y el doble canto de los músicos al vino y de los ruiseñores a la rosa.

«Joyous as was the king's celebration, others were no less so.... Each had left his house for the fields, carrying with him the means for enjoyment. From every garden and meadow and stream different kinds of song could be heard.... Each set a crown of wild tulips on his head, each had the glowing ember of wine in his hand. One group had pleasure in racing their horses, another in listening to music and in dancing.... All had gone out to make merry, they turned the earth's surface into a bright brocade.» — Vis u Ramin: la fiesta sale de la corte al campo, con coronas de tulipanes silvestres, carreras de caballos, música y baile.

«We venerate the recompense (ashi-) and the fravashi of just Spitama Zarathushtra, (88) the first who thought what was good, the first who said what was good, the first who did what was good; the first priest, the first warrior (rathaeshtar-), the first herdsman;» — Yasht 13, versículos 87 y 88: el profeta es el primero en pensar, decir y hacer el bien y el primero de los tres estados a la vez, sacerdote, guerrero y pastor.

«who first in the material state praised Asha, reviled the Daevas, confessed himself a Mazda-worshipper . . . , opposed to the Daevas, accepting the Ahurie doctrine» — Yasht 13, versículo 89: la fórmula del credo puesta en boca del profeta como el primero que la dijo en el estado material.

«whom the Amesha Spentas, all of one desire with the Sun, longed for . . . as master and judge of the world, and as praiser of the greatest and best and most beautiful Asha.» — Yasht 13, versículo 92: los Amesha Spentas lo anhelaban como señor y juez del mundo y alabador de Asha.

«Hail to us! A priest is born to us, who is Spitama Zarathushtra! With offerings and strewn baresman Zarathushtra will worship us. Henceforth the good Mazda-worshipping religion will spread over the seven regions of earth.» — Yasht 13, versículo 94: la aclamación por el nacimiento del profeta y el anuncio de que la buena religión de los adoradores de Mazda se extenderá por las siete regiones de la tierra.

«Henceforth Mithra of wide pastures will further all ruling councils of the lands and pacify the lands that are in turmoil. Henceforth mighty Apam Napat will further all ruling councils of the lands and restrain the lands that are in turmoil.'» — Yasht 13, versículo 95: el efecto del nacimiento se dice en términos políticos, con Mithra y Apam Napat apaciguando y refrenando las tierras en tumulto.

«And we venerate the recompense and fravashi of Maidhomanha, son of Arasty a, who first listened to the word and teaching of Zarathushtra... ; (97) and we venerate the fravashi of just Saena, son of Ahumstut, who was the first to have a hundred priestly pupils» — Yasht 13, versículos 95 a 97: Maidhomanha, hijo de Arastya, es el primero que escuchó la palabra del profeta, y Saena el primero con cien discípulos sacerdotales.

«and we venerate the fravashi of just Isatvastra, son of Zarathushtra... and of just Urvatatnara, son of Zarathushtra,... and of just Hvarchithra, son of Zarathushtra,... (99)... and of just Kavi Vishtaspa.» — Yasht 13, versículos 98 y 99: los tres hijos del profeta y Kavi Vishtaspa reciben veneración en la misma serie.

«At the time of haoma-pressing, Haoma came to Zarathushtra as he purified the fire round about and chanted gathas. Then Zarathushtra asked him: 'Who are you, O man, the fairest whom I have seen of all the material world?'... (2) Then answered Haoma: ' . . . I am Haoma, just, invincible....'» — Yasna 9, versículos 1 y 2: Haoma se aparece al profeta mientras purifica el fuego y canta gathas, y se nombra a sí mismo.

«Then said Zarathushtra: 'What man, O Haoma, was fourth to press you for the material world? What reward was granted him, what boon came to him?' (13) Then answered Haoma: 'Fourth among men Pourushaspa pressed me for the material world. This reward was granted him, this boon came to him, that» — Yasna 9, versículos 12 y 13: la recompensa de Purushasp por prensar el haoma fue el nacimiento del profeta; el tramo se corta en el límite de plana.

«to him you were born, Ο upright Zarathushtra of the house of Pourushaspa, opposing the Daevas, accepting the Ahurie doctrine. (14) Famed in Airyanem Vaejah, Zarathushtra, you were the first to utter the 'Ahuna vairyo'.» — Yasna 9, versículos 13 y 14: el profeta, famoso en Airyanem Vaejah, fue el primero en pronunciar el Ahuna vairyo.

«You made all Daevas hide beneath the earth, O Zarathushtra, who before that rushed about this earth in human shape, you who became the strongest, mightiest, most vigorous, swiftest, and most victorious of the creatures of the two Spirits.'» — Yasna 9, versículo 15: los Daevas, que antes corrían por la tierra en forma humana, se esconden bajo ella; el profeta queda como la más fuerte y victoriosa de las criaturas de los dos Espíritus.

«As the Religion says: when Ohrmazd created the ^creation of Zardusht, then (first) was his Glory. Then the creation of Zardusht *sped down from before Ohrmazd to the Endless Light; from the Endless Light it sped down to the sun; from the sun it sped down to the moon; from the moon it sped down to the stars; and from the stars it sped down to the fire in the house of Frahim-ruvanan-Zoish. From that fire it sped upon Zoish's wife, at the time when she bore the daughter who became Zardusht's mother.» — Denkard 7, capítulo 2, versículo 3: el descenso de la Gloria del profeta por grados —Luz Sin Fin, sol, luna, estrellas y el fuego de la casa de Frahim-ruvanan-Zoish— hasta la mujer que dará a luz a su madre.

«People said: 'In the house of Frahim-ruvanan-Zoish a fire is burning which needs no fuel.'» — Denkard 7.2, versículo 4: la señal que la gente comenta, un fuego que arde sin necesitar leña.

«And it is revealed that, because the devs were harmed by that Glory, they brought three hostile armies upon the land in order to assail that girl, namely winter and much plague and powerful foes. And they put it into the minds of the people of the land that this harm had come to the land through the girl's witchcraft, so that the people of the land accused the girl of witchcraft, and fiercely demanded of her parents that she should be sent out of the land.» — Denkard 7.2, versículo 6: los devs, dañados por la Gloria, traen invierno, peste y enemigos, y ponen en la mente de la gente que el daño viene de la brujería de la muchacha.

«When this girl was born in my house, all the light which shone from the fire blazed up, and then settled on her. (8) In the dark night when this girl sits in the innermost room where there is no fire, and they keep making the fire blaze high in the hall, there where this girl sits is brighter than where the fire is kept blazing high, through the light which shines from her person. Anyone who possesses so much glory cannot have been a witch.'» — Denkard 7.2, versículos 7 y 8: el padre alega que en el cuarto oscuro donde ella se sienta hay más claridad que donde arde el fuego, y de la gloria deduce que no puede ser bruja.

«Yet, through the prompting of the devs, the wicked kayags and karbs of the land were not content. (So) her father ordered the girl to go to *Patiritarasp, the father of Purushasp, whose house was in the land of the Spitamas.» — Denkard 7.2, versículo 9: los kayags y karbs no se dan por satisfechos y el padre manda a la muchacha a la tierra de los Spitamas.

«devs brought about, wretchedly, by driving the girl into exile, the yazads by their miraculous power made the cause of her going to become the wife of Purushasp, father of Zardusht. (13) The Glory (thus) came to (the house of)» — Denkard 7.2, versículos 10 a 13: el destierro que los devs provocan resulta ser, por obra de los yazads, el camino por el que ella llega a ser esposa de Purushasp y la Gloria entra en su casa; la capa de texto imprime el nombre en minúscula en la línea siguiente.

«And it is thus revealed that the Creator Ohrmazd caused the fravahr of Zardusht to pass miraculously into the parents of Zardusht through the hom plant.» — Denkard 7.2, versículo 14: el fravahr del profeta pasa a sus padres por la planta hom, con lo que Gloria y fravahr entran por vías distintas.

«The Religion further says that at the end of the 3,000 year period of spiritual existence, before the Assault, the Amahraspands formed Zardusht. And they installed his fravahr, having mouth and tongue and power of speech, and the body of a man.» — Denkard 7.2, versículo 15: al cabo de los tres mil años de existencia espiritual los Amahraspands forman a Zardusht y le instalan el fravahr con boca, lengua y habla.

«If we send Zardusht to the material world with mouth and tongue and power of speech, and the body of a man, then an ordinary lineage will be attributed to this Just Man of mine. Let us form him within water and earth and plants and cattle.'» — Denkard 7.2, versículo 20: la razón que el texto da para el nacimiento por agua, tierra, planta y ganado es evitar que se le atribuya un linaje ordinario.

«Then the Amahraspands formed a stem of hom, tall as a man, fair, fresh in colour; and they bore Zardusht's fravahr to that stem.» — Denkard 7.2, versículo 22: el tallo de hom alto como un hombre al que se lleva el fravahr.

«The hom was grafted to a tree, in the top of that tree. It grew, fresh and green. (29) . . . Vahman and Ashavahisht went to Purushasp, there in the cattle pasture of the Spitamas. And they directed his thoughts towards fetching that hom.» — Denkard 7.2, versículos 28 y 29: Vahman y Ashavahisht dirigen los pensamientos de Purushasp hacia el hom injertado en lo alto del árbol.

«Lo, a great miracle was manifested. (33) The hom descended from the crown to the middle of the tree. Then Purushasp climbed up to i t . . . and he cut it all.» — Denkard 7.2, versículos 32 y 33: ante la intención de talar el árbol el hom baja hasta la mitad y se deja cortar; el texto marca el milagro con su fórmula fija.

«Purushasp carried the hom stems to his noble wife, and said to her: 'Look, Dugdov! Cherish these stems until they have fulfilled their task'» — Denkard 7.2, versículo 35: el encargo a Dugdov de guardar los tallos hasta que cumplan su tarea.

«As the Religion says: then when Ohrmazd fashioned the creation of Zardusht which was his bodily substance, then the creation of Zardusht sped from before Ohrmazd to Hordad and Amurdad, and to the clouds. (38) Then the clouds let rain-water fall, ever anew, drop by drop, perfect, warm, to the joy of cattle and men . . . Through it grasses sprang up, of all kinds, at a season when other grasses were bent and dry. And the bodily substance of Zardusht passed from that rain-water into those grasses.» — Denkard 7.2, versículos 37 y 38: la sustancia corporal del profeta baja por las nubes, cae con la lluvia y pasa a las hierbas, que brotan fuera de estación.

«And it is revealed that, in order that the bodily substance of Zardusht should reach his parents, then at the prompting of those Amahraspands Purushasp drove to the grasses six white golden-eared cows. (40) And lo, a great miracle was manifested. The Religion says: of those cows two which had not born a calf became with milk. And the bodily substance of Zardusht passed from the grasses to those cows, and was blended with the cows' milk.» — Denkard 7.2, versículos 39 y 40: seis vacas blancas de orejas doradas comen las hierbas y dos que no habían parido se llenan de leche.

«Purushasp said to Dugdov: 'Dugdov! These two cows which have not born a calf have become with milk. Milk these two cows.' (42) Then Dugdov stood up and took the pot . . . and milked them. And the bodily substance of Zardusht was in the milk.» — Denkard 7.2, versículos 41 y 42: el ordeño de las dos vacas, con la sustancia corporal del profeta en la leche.

«It is revealed that Purushasp then asked Dugdov for the hom. And he poured it and mixed it with the cows' milk into which Zardusht's bodily substance had entered. Thus Zardusht's fravahr and his bodily substance came together.» — Denkard 7.2, versículo 46: al mezclar el hom con la leche se juntan el fravahr y la sustancia corporal, que habían venido por vías separadas.

«And it is revealed that after the hom and the milk had been mixed together and consecrated to Ohrmazd, Purushasp and Dugdov drank them. And thus the Glory, fravahr and bodily substance of Zardusht were united in his parents. (48) Then the pair . . . lay together, desiring a son. (52) And that man was conceived who was the just Zardusht.» — Denkard 7.2, versículos 47 a 52: los padres beben la mezcla consagrada a Ohrmazd y quedan unidos en ellos Gloria, fravahr y sustancia corporal antes de la concepción.

«This is revealed, that he laughed at birth, (3) at which Purushasp said: Ό Dugdov! this manchild saw the coming of glory and the coming of blessedness, when he laughed at his birth» — Denkard 7, capítulo 3, versículos 2 y 3: el niño ríe al nacer, y el padre lee en la risa que ha visto venir la gloria y la bienaventuranza; el impreso corta *man-child* a fin de renglón y `span()` lo devuelve unido como *manchild*.

«It is revealed that by sorcery the karb Durasrab so implanted in Purushasp's mind fear of Zardusht, and so destroyed Purushasp's understanding, that from fear he of his own accord consulted the karb about killing Zardusht.» — Denkard 7.3, versículo 8: el karb Durasrab implanta por hechizo el miedo en el padre, que va por su propia voluntad a consultar cómo matar al niño.

«The karb growled that the way was to collect much firewood and to lay Zardusht in the middle of it, and to kindle fire, so that he would be burnt with the wood.» — Denkard 7.3, versículo 9: el primer atentado es la hoguera; el texto usa siempre el verbo gruñir para el habla del karb.

«But lo, a great miracle was manifest to many, as the Religion says: the fire did not spread to the brushwood, the fire did not take hold of the brushwood. At dawn his mother ran, seeking her son, and» — Denkard 7.3, versículo 10: el fuego no prende en la maleza; el tramo se corta en el límite de chunk y sigue en la misma plana con la madre que lo recoge en su brazo derecho.

«It is revealed that Purushasp then spoke to the karb Durasrab about the fire not burning Zardusht, and asked again how to kill him. The karb growled to Purushasp that the way was to lay Zardusht on a narrow path and to drive a herd of cattle along that path so that the cattle would trample him underfoot. And Purushasp did this.» — Denkard 7.3, versículo 11: el segundo atentado es la manada que ha de pisotearlo en la vereda angosta.

«And a great miracle was thus manifest to many, as the Religion says: a bull came along who was the leader, fierce and big as an elephant. It ran to him. The whole day long it took pity on him, keeping the other cattle away from him. It was the first to come, the last to go. At dawn his mother ran, seeking her son, and came to him . . . , and took him and laid him on her right arm.» — Denkard 7.3, versículo 12: el toro guía, fiero y grande como un elefante, se apiada del niño el día entero y aparta al resto del ganado; la fórmula de la madre al alba se repite palabra por palabra del versículo 10.

«Purushasp asked their father for their shares, and Purushasp divided their shares between them. Among the clothes there was a kusti, doubled, four fingers' breadth thick, to be wound three times round the waist. Zardusht chose it and tied it on. This was one of the guides of Vahman, who had come into his mind at birth. It tied his thoughts fast against all that was not fitting, and made him fervent for what was fitting.» — Wizidagiha i Zadspram 13: el profeta escoge a los quince años el kusti doble, de cuatro dedos de grueso y tres vueltas a la cintura, y el texto lo lee como guía de Vahman que le ata el pensamiento contra lo que no conviene.

«This too is revealed that when he was twenty years old, he departed against his parents' will, leaving his home» — Wizidagiha i Zadspram: a los veinte años el profeta deja su casa contra la voluntad de sus padres.

«He came to a group of people who were famed locally for great knowledge. And he questioned them: 'What greatly advantages the soul?' And they said: T o feed the poor, to give fodder to cattle, to carry wood to fire, to make the hom-libation to water, and to worship many devs with the Word, the Word which is called religion.'» — Wizidagiha i Zadspram: la respuesta de los sabios locales pone en una sola lista lo que aprovecha al alma, y su último punto es dar culto a muchos devs con la Palabra.

«Then Zardusht fed the poor, and gave fodder to cattle, and carried wood to fire, and prepared the hom-libation for water. But never did Zardusht worship any dev whatsoever with the Word.» — Wizidagiha i Zadspram: el profeta cumple todo lo que le dicen salvo el último punto; el texto marca así la línea que separa la religión nueva de la vieja.

«Zardusht went at dawn to the bank of the river Daiti, to make the hom-libation.... When he came up from the water... he saw Vahman, the Amahraspand, in the shape of a man, fair, bright and radiant.... He wore a garment like silk . . . which was as light itself. And he was nine times taller than Zardusht.» — Wizidagiha i Zadspram 21: Vahman se aparece al salir del agua en figura de hombre, con vestidura como de seda que era la luz misma y nueve veces más alto que el profeta.

«And he questioned Zardusht: 'Who are you? Whose are you? What is your chief desire? In what are you diligent?' And he answered: Ί am Spitaman Zardusht. My chief desire, in both existences, is righteousness.... And my wish is to become aware of the aim of the two existences. And I shall practise as much righteousness as they show me in the pure existence.'» — Wizidagiha i Zadspram 21: las cuatro preguntas de Vahman y la respuesta del profeta, que nombra la rectitud como su deseo mayor en las dos existencias.

«And Vahman bade Zardusht: 'Go forward to the assembly of divine beings.' Zardusht took ninety steps to the nine steps of Vahman. And when he had taken ninety steps, he saw the assembly of the seven Amahraspands. And when he came to within twenty-four feet of the Amahraspands, he no longer saw his own shadow on the ground, because of the great light of the Amahraspands.» — Wizidagiha i Zadspram 21: los noventa pasos del profeta por cada nueve de Vahman, y la desaparición de su propia sombra ante la luz de los Amahraspands.

«Then Ohrmazd . . . showed the duality of the original principles and declared the difference between all their operations, saying: Of these two spirits he who was wicked, that is Ahriman, chose the worse actions; the Holy Spirit, (I who am) Ohrmazd, chose righteousness» — Wizidagiha i Zadspram 22, versículo 5: lo que Ohrmazd muestra en la iluminación es la dualidad de los principios originales, en paráfrasis del Yasna 30.

«After the last question of the ten years of consultations Zardusht departed alone, at the counsel and command of Ohrmazd, to the court of Vishtasp and the ordeal of that terrible contest.» — Denkard 7, capítulo 4, versículo 65: el profeta va solo a la corte de Vishtasp por consejo y mandato de Ohrmazd.

«but even before he could hear Zardusht's words and recognise his nature, Vishtasp was turned against Zardusht, through slander and sorcery, by the persuasions of... the kayags and karbs. Then he consigned Zardusht to imprisonment and torture» — Denkard 7.4, versículo 69: la calumnia y la hechicería de kayags y karbs vuelven al rey contra el profeta antes de que llegue a oírlo.

«And lo, through the strength of Zardusht, who, alone, fought a terrible battle against evil, a great miracle was manifest to King Vishtasp and his retainers, when they found him alive and full of glory, despite hardship and fetters and other afflictions and prolonged starvation....» — Denkard 7.4: el milagro que se manifiesta al rey es hallarlo vivo y lleno de gloria tras grillos, aflicciones y hambre prolongada.

«Further, through his spiritual insight he was able to tell and make known the thoughts of King Vishtasp and his fellow countrymen, and many other hidden things.» — Denkard 7.4, versículo 71: la clarividencia del profeta sobre los pensamientos del rey y de sus paisanos.

«Then in order to vindicate the faith, and to reveal its truth and wisdom, and to remove all doubts from King Vishtasp,... the Creator Ohrmazd sent Vahman, Ardvahisht and holy Fire as messengers to Vishtasp, to make known the truth of Zardusht's prophethood, and the will of Ohrmazd that Vishtasp should accept the Mazda-worshipping Religion and make it current in the world.» — Denkard 7.4, versículos 73 y 74: Ohrmazd envía a Vahman, Ardvahisht y el Fuego santo como mensajeros para que el rey acepte la Religión y la haga corriente en el mundo.

«The Fire of Ohrmazd said in a man's voice: Tear not, illustrious Kay Vishtasp, for you have no cause for dread.... (78-9) This is the message we bring you: accept then, most justly and wisely, the vision which Spitaman Zardusht has expounded in purity. (80) Chant the Ahunvar, praise perfect righteousness and deny all worship to the Devs. For Ohrmazd desires that you should adhere to this Religion, and the Amahraspands desire it» — Denkard 7.4, versículos 77 a 80: el Fuego habla con voz de hombre y da el mensaje: cantar el Ahunvar, alabar la rectitud perfecta y negar todo culto a los Devs; la capa de texto imprime *Tear not* por *Fear not*.

«And it is revealed that when Vishtasp accepted the Religion and praised righteousness, the devs in hell were troubled. And the demon Eshm rushed to the land of the Hyons and to the scoundrel Arjasp, who was the greatest tyrant of that age. And he bellowed with the ugliest of voices in the land of the Hyons and incited them to war.» — Denkard 7.4, versículo 87: la conversión del rey turba a los devs en el infierno y el demonio Eshm incita a la guerra a los Hyons de Arjasp.

«About the miracles made manifest after the accepting of the Religion by Vishtasp, up to the departure of Zardusht of revered fravahr to the Best Existence, seventy-seven years after his birth» — Denkard 7, capítulo 5, versículo 1: el texto fecha en setenta y siete años tras su nacimiento la partida del profeta a la Mejor Existencia.

«This is revealed that when Zardusht proclaimed the Religion in the dwelling of Vishtasp, it was plain to see that joy showed among sheep and cattle and fires, and the spirits of dwellings» — Denkard 7.5, versículo 2: el gozo se hizo ver entre ovejas, ganado, fuegos y espíritus de las moradas.

«And another miracle was the establishing by Zardusht with regard to decisions and judgments of the means for making known the innocent» — Denkard 7.5, versículo 4: el profeta instituye las ordalías como medio de dar a conocer al inocente y al culpable en los casos oscuros; el tramo se corta en el límite de plana.

«and guilty - ordeals and tests in obscure cases, which are said in the Religion to be of thirty-three kinds.» — continuación: las ordalías son de treinta y tres clases según la Religión.

«The disciples of Zardusht made use of these thereafter, until the downfall of Iranian rule. One of them was applied by pouring molten copper on the breast. It is widely known in the world how Adurbad i Mahraspand, of blessed fravahr, was proved right in this way in the test concerning (the doctrines of) the Religion.» — Denkard 7.5, versículo 5: la ordalía de cobre fundido sobre el pecho, con la que Adurbad i Mahraspand fue dado por acertado en la prueba sobre las doctrinas de la Religión.

«And another miracle was the coming indeed to Vishtasp of the reward announced by the Amahraspands for his accepting the Religion: he, the prosperous ruler, saw his son Pishyotan immortal, not aging, needing no sustinence, mighty of body and perfect in strength, full of glory, powerful, victorious, equal to the yazads. Pishyotan was taken to the fortress of Kang and ruled there, as Ohrmazd had destined for him.» — Denkard 7.5, versículo 12: la recompensa del rey es ver a su hijo Pishyotan inmortal, sin envejecer y sin necesitar sustento, llevado a la fortaleza de Kang; la capa de texto imprime *sustinence*.

«We worship the mighty Khvarenah of the Kavis . . . (84) which impelled Kavi Vishtaspa to think according to the Religion, to speak according to the Religion, to act according to the Religion, so that he professed this Religion» — Yasht 19, versículos 83 y 84: el Khvarenah de los Kavis mueve a Vishtaspa a pensar, hablar y obrar según la Religión.

«he who became the arm and support of this Ahurie, Zarathushtrian Religion; (86) who when it was at a stand and in bonds led it out of bondage and established it in a seat of honour.» — Yasht 19, versículos 85 y 86: el rey saca a la Religión de la prisión y la establece en asiento de honra.

«Mighty Kavi Vishtaspa became victorious over Tanthryavant of bad religion, and the Daeva-worshipping Peshana, and the wicked Arejataspa, and other evil, slanderous Hyaonas.» — Yasht 19, versículo 87: la victoria del rey sobre Tanthryavant, el adorador de Daevas Peshana, el malvado Arejataspa y los demás Hyaonas.

«When King Vishtasp, with his sons and brothers, nobles and retinue, received from Ohrmazd the pure faith of Mazda-worship, then the news reached Arjasp, lord of the Hyons . . . . He was much perturbed; and he sent Vidrafsh the sorcerer and Namkhvast son of Hazar, with 20,000 chosen warriors, on an embassy to the land of the Iranians,» — Memorial de Zarer, versículos 1 a 4: la noticia de la conversión llega a Arjasp, que manda embajada con veinte mil guerreros escogidos.

«If it please Your Majesty to relinquish this pure faith and to become (again) of the same religion as ourselves, then we shall serve you as our lord, and every year we shall give you much gold and silver, many good horses, and many kingly thrones.» — Memorial de Zarer, versículo 11: la oferta de vasallaje y tributo a cambio de volver a la religión común.

«But if not . . . , then we shall attack you, and we shall consume what is green and burn what is dry, and carry off captive man and beast from your land. And we shall set you to toil in bondage, in much misery.'» — Memorial de Zarer, versículo 12: la amenaza alterna, consumir lo verde, quemar lo seco y llevarse cautivos hombres y bestias.

«Then the brave and mighty captain, Zarer,... said to King Vishtasp: 'If it please Your Majesty, I shall give command how to answer this letter.' King Vishtasp bade him answer the letter.» — Memorial de Zarer, versículos 14 a 16: el rey, apesadumbrado, deja la respuesta en manos de su hermano Zarer.

«From King Vishtasp, ruler of the Iranians, to Arjasp, king of the Hyons, greeting! First, we shall not relinquish this pure faith and we shall not become (again) of the same religion as you... . Next month we shall meet you in mortal combat, at the White Forest..., there where there are no high mountains and no deep lakes. On that level plain let the decision be for our brave horsemen and foot warriors.» — Memorial de Zarer, versículos 17 y 18: la respuesta rechaza la apostasía y cita al combate en el Bosque Blanco, en llano sin montes altos ni lagos hondos.

«You shall approach from your side, we from ours, until we see one another. And we shall show you how devs are struck down at the hands of yazads.'» — Memorial de Zarer, versículos 20 y 21: la guerra se enuncia como demostración de cómo los devs caen a manos de los yazads.

«Then King Vishtasp bade his brother Zarer order (signal) fires to be kindled on the mountain tops. 'Alert the land, and alert heralds to proclaim: "Except for mobads who worship and tend Water and the Atash Bahram, let no man, from ten-year-old to eighty-year-old, remain at home. (25) So act that next month you present yourselves at the court of King Vishtasp....".'» — Memorial de Zarer, versículos 23 a 25: la leva por fuegos de señal exime solo a los mobads que dan culto al Agua y al Atash Bahram, y llama a todo varón de diez a ochenta años.

«Then all men heard the heralds' proclamation and went in a body to the court of King Vishtasp. And they sound ^bagpipes and blow flutes and raise the clarion of great trumpets.» — Memorial de Zarer, versículo 26: la concentración del ejército con gaitas, flautas y trompetas.

«And he reviews his army, and the elephant-drivers pass on their elephants, and the camelteers on their camels, and the charioteers on their chariots. (28) And many are the mighty *swords, and many the quivers full of arrows, and many the bright suits of armour, and many the four-timestempered coats of mail.» — Memorial de Zarer, versículos 27 y 28: la revista de elefantes, camellos y carros y el inventario de armas; son los anacronismos que Boyce declara; el impreso corta *times-tempered* a fin de renglón y `span()` lo devuelve unido como *timestempered*.

«The army on the march from the Iranians' land is so great that the tumult goes up to heaven, the reverberation down to hell. (30) Along the road where they pass they so cut up the way that they mix (its dust) with the water, so that for a month the water cannot be drunk.» — Memorial de Zarer, versículos 29 y 30: la hipérbole épica del tumulto que sube al cielo y del polvo que enturbia el agua por un mes.

«In the letter it was thus written: T have heard that Your Majesty has received from Ohrmazd the pure religion of Mazda-worship. If you do not renounce it, it» — Memorial de Zarer, versículo 10: la carta de Arjasp declara haber sabido de la conversión; el tramo se corta en el límite de chunk y sigue en la misma plana con *will assuredly be the cause of great harm and distress to us*.

«days there is no light. No bird finds a resting-place unless it perches on the mane of a horse or the tip of a spear or a mountain's lofty peak. Day is dark as night through the dust and haze.» — Memorial de Zarer, versículo 31: cincuenta días sin luz, con el ave que solo halla asiento en la crin de un caballo, la punta de una lanza o un pico de monte.

«Then King Vishtasp ordered his brother Zarer: 'Pitch your tent, so that the Iranians too will pitch their tents, and we may indeed know if it is night or day.' (33) Then Zarer left his chariot and pitched his tent, and the Iranians pitched their tents, and the dust and haze settled, and the stars and moon showed in the sky» — Memorial de Zarer, versículos 32 y 33: al asentarse el polvo con las tiendas vuelven a verse las estrellas y la luna.

«Then Vishtasp . . . summons Jamasp, the Chief Minister, to his presence and says: Ί know you to be wise and brave and sage.... And you know even this, what will happen tomorrow in that terrible "Battle of Vishtasp", and which of the sons and brothers of me, Kay Vishtasp the King, will live, which die.'» — Memorial de Zarer, versículos 35 a 39: el rey pide a Jamasp, que sabe lo que ha de pasar, que le diga cuáles de sus hijos y hermanos vivirán y cuáles morirán.

«Jamasp, the Chief Minister, says: '... If it please Your Majesty . . . to swear by the Glory of Ohrmazd the Lord, and by the Mazda-worshipping Religion, and by the soul of your brother Zarer . . . that you will not strike nor kill me, nor even banish me, then I shall tell what will take place in the "Battle of Vishtasp".'» — Memorial de Zarer, versículo 40: Jamasp condiciona su vaticinio a un juramento por la Gloria de Ohrmazd, por la Religión y por el alma de Zarer de que no lo matará ni lo desterrará.

«Then Jamasp, the Chief Minister, says: 'Happier is he who was not born of his mother, or, being born, died.... (46) Tomorrow when hero meets hero, wild boar against wild boar, many a mother who now has a son will become sonless, many a son will lack a father, and many a father a son.» — Memorial de Zarer, versículos 45 y 46: el vaticinio abre con la sentencia de que es más dichoso el no nacido, o el que nació y murió.

«Many an Iranian horse will gallop riderless, seeking its master among those Hyons, and will find him not.... (49) And of your sons and brothers, two and twenty will die.'» — Memorial de Zarer, versículos 47 a 49: el caballo sin jinete que busca a su amo entre los Hyons, y la cifra de veintidós hijos y hermanos muertos.

«Then Jamasp says: 'May it please Your Majesty to rise from the dust and be seated again on the royal throne! For what is to be, will be, and that which I have said will come to pass.'» — Memorial de Zarer, versículo 53: lo que ha de ser será, y lo dicho se cumplirá; el fatalismo lo enuncia el propio vaticinador.

«Then it is the brave hero Spendodad who goes and says: 'May it please Your Majesty to rise from the dust and be seated again on the royal throne! For tomorrow I shall go, and I swear by the Glory of Ohrmazd the Lord and by the Mazda-worshipping Religion, and Your Majesty's soul, that I shall not leave alive a single Hyon from the battle.'» — Memorial de Zarer, versículo 61: el juramento de Spendodad, que sí levanta al rey donde los demás campeones no lo lograron.

«Then Kay Vishtasp the King declares: 'If all the sons and brothers and nobles of me, Kay Vishtasp the King,... were to die, even then I would not relinquish this pure religion of Mazda-worship, even as I have received it from Ohrmazd.'» — Memorial de Zarer, versículo 68: el rey declara que no dejaría la religión de adoración de Mazda aunque murieran todos los suyos.

«Creator! where shall the rewards be, where shall the rewards be adjudged, where shall the rewards be concluded, where shall the rewards be reckoned up, which a man earns for his soul in the material world?'» — Vendidad 19, versículos 26 y 27: la pregunta del profeta por dónde se adjudican y se saldan las recompensas que el hombre gana para su alma.

«Then said Ahura Mazda: 'After a man is dead, after his time is over, after the wicked demons, evil of thought, rend him completely, at dawn of the third night, the Radiant One (the Dawn) grows bright and shines, and Mithra, having good weapons, shining like the sun, arises and ascends the mountains which possess the bliss of Asha.» — Vendidad 19, versículo 28: al alba de la tercera noche se levanta Mithra y sube a los montes; la escena fija el plazo de tres noches.

«The demon named Vizaresha ('He who drags away'), Ο Spitama Zarathushtra, leads the bound soul of the wicked man, the worshipper of demons.... It (the soul) goes along the paths created by time for both the wicked and the just, to the Mazda-created Chinvat Bridge.» — Vendidad 19, versículo 29: el demonio que arrastra al malvado, y el camino creado por el tiempo que llevan por igual el malo y el justo hasta el Puente.

«There comes that beautiful one, strong, fair of form, accompanied by the two dogs.. .. She comes over high Hara, she takes the souls of the just over the Chinvat Bridge, to the rampart of the invisible yazatas.» — Vendidad 19, versículo 30: la hermosa con los dos perros pasa las almas de los justos por el Puente.

«Vohu Manah rises from his golden throne. Vohu Manah exclaims: "How have you come here, O just one, from the perilous world to the world without peril?" (32) Contented, the souls of the just proceed to the golden thrones of Ahura Mazda and the Amesha Spentas, to the House of Song, the dwelling-place of Ahura Mazda, the dwelling-place of the Amesha Spentas, the dwelling-place of the just.'» — Vendidad 19, versículos 31 y 32: la pregunta de Vohu Manah al recién llegado y el destino, la Casa del Canto.

«Zarathushtra asked Ahura Mazda: 'Ahura Mazda, Most Holy Spirit, Creator of the material world, just! When a just man dies, where dwells his soul that night?'» — Hadhokht Nask, capítulo 2, versículos 1 y 2: la pregunta por dónde mora el alma del justo la primera noche.

«Then said Ahura Mazda: 'It sits at the (corpse's) head, chanting Gatha Ushtavaiti, invoking for itself the wished-for things: "May Lord Mazda, ruling at will, grant wishes to him whosoever has wishes!" On this» — Hadhokht Nask 2, versículos 3 a 6: el alma se sienta a la cabecera del cadáver cantando la Gatha Ushtavaiti; el versículo del Yasna 43 que cita ya estaba fichado desde la plana 51, y aquí el volumen lo imprime por segunda vez.

«night the soul feels as much joy as all that it had felt in life.' (7 ff.) On the second night, where dwells the soul?' Tt sits at the head . . ( 1 2 ff.) On the third night where dwells the soul?' On this night also it sits at the head» — Hadhokht Nask 2, versículos 6 a 12: cada una de las tres noches el alma del justo siente tanto gozo como todo el que sintió en vida.

«At the end of the third night, the dawn appearing, it is as if the soul of the just man were amid meadows and breathing in sweet scents. It is as if a wind blew on it from the most southerly quarter, from the most southerly quarters, fragrant, more fragrant than any other wind.» — Hadhokht Nask 2, versículos 18 a 20: al alba de la tercera noche el alma se siente entre prados, con un viento fragante del cuadrante más meridional.

«As that wind blows on him, his own Daena appears in the form of a maiden, beautiful, queenly, white-armed,... in shape as beautiful as the most beautiful of creatures.» — Hadhokht Nask 2, versículos 22 y 23: la Daena aparece como doncella hermosa, regia y de brazos blancos.

«Then the soul of the just man said to her, inquiring: "What girl are you, the most beautiful in form of all girls that I. have ever seen?" (25) Then his own Daena answered him: "Truly, youth of good thoughts, good words, good acts, good inner self (daena), I am your very own Daena."» — Hadhokht Nask 2, versículos 24 y 25: la Daena se nombra a sí misma como el propio yo interior del difunto, y es el pasaje donde el término se ve en función.

«And who has loved you for that stature and goodness and beauty . . . , as you appear to me?" (27) "You have loved me, youth of good thoughts» — Hadhokht Nask 2, versículos 26 y 27: la belleza de la Daena resulta ser obra del propio difunto, que la amó y la hizo así.

«When you would see another who *mocked, and ^worshipped devils, and ^practised oppression, and ^crushed plants, then you would seat yourself and chant the Gathas, and worship the good Waters and the Fire of Ahura Mazda, and show hospitality to the just man, whether he came from near or far.» — Hadhokht Nask 2, versículos 28 y 29: lo que el justo hacía al ver la conducta contraria era sentarse a cantar los Gathas, dar culto a las Aguas y al Fuego y hospedar al justo viniera de cerca o de lejos; los asteriscos y el acento circunflejo son marcas de sentido dudoso.

«Then you would make me, who was beloved, more beloved, who was beautiful, more beautiful, who was desired, more desired. (31-2) You would set me, who was sitting in a high place, in a higher place, by this your good thought,» — Hadhokht Nask 2, versículos 30 a 32: la Daena declara que cada buen pensamiento la hacía más amada, más hermosa y la subía a lugar más alto.

«First the soul of the just man advanced a step, he set it in "Good Thought". Second, he advanced a step, he set it in "Good Word". Third, he advanced a step, he set it in "Good Act". Fourth, he advanced a step, he set it in Endless Light.» — Hadhokht Nask 2, versículos 33 y 34: la ascensión en cuatro pasos, Buen Pensamiento, Buena Palabra, Buen Acto y Luz Sin Fin.

«Then a just man, who had died before, said to him, inquiring: "How, Ο just one, did you die? How did you depart from the dwellings with cattle . . . , from the material world to the spirit world, from the perilous world to the world without peril? How has long happiness come to you?"» — Hadhokht Nask 2, versículos 35 y 36: la pregunta del justo que murió antes por cómo fue la muerte y el paso del mundo material al espiritual.

«Then said Ahura Mazda: "You shall not question him. He whom you question has come hither on a grim, fearful, calamitous road, that is, the separation of body and consciousness.» — Hadhokht Nask 2, versículo 37: Ahura Mazda prohíbe la pregunta y nombra la muerte como separación del cuerpo y la consciencia.

«Let there be brought to him as food some spring butter, that is the food after death for a man of good thought, good word, good act, good inner self; that is the food after death for a woman of excellent thought, excellent word, excellent act, well instructed, ruled by a master, just." '» — Hadhokht Nask 2, versículo 38: la comida tras la muerte es manteca de primavera, y el texto la promete por igual al hombre y a la mujer, con fórmulas distintas para cada uno.

«Truly, Ο just Zarathushtra, it scuttles about there near the (corpse's) head,» — Hadhokht Nask, capítulo 3, versículo 2: el alma del malvado corretea junto a la cabecera del cadáver; el tramo se corta en el límite de plana y sigue en la 93 con la Gatha Kam nemoi.

«chanting the Gatha Kam nemoi: "To what land to flee? Whither shall I go to flee?" On this night the soul feels as much distress as all that it had felt in life.'» — Hadhokht Nask 3, versículo 2: el alma del malvado canta el verso del Yasna 46 ya fichado desde la plana 53, y siente tanta angustia como todo lo que sintió en vida; el paralelo con el justo es punto por punto, invertido.

«At the end of the third night, Ο just Zarathushtra, the dawn appearing, it is as if the soul of the wicked man were in a *wilderness and breathing in stenches. (18) It is as if a wind blew on it from the most northerly quarter, from the most northerly quarters, foul-smelling, more foul-smelling than any other wind.» — Hadhokht Nask 3, versículos 17 y 18: el alma del malvado se ve en un yermo, con viento hediondo del cuadrante más septentrional, que es el reverso del viento fragante del sur.

«First the soul of the wicked man advanced a step, he set it in "Bad Thought" Fourth, the soul of the wicked man advanced a step, he set it in Endless Darkness.» — Hadhokht Nask 3, versículos 21 a 33: el descenso en cuatro pasos hasta la Tiniebla Sin Fin, reverso exacto de la ascensión del justo.

«Then snarled Anra Mainyu: "You shall not question him (38) Let there be brought to him as food poisonous and poisonous-smelling things, that is the food after death for a man of bad thought, bad word, bad act, bad inner self; that is the food after death for a harlot of exceeding bad thought, exceeding bad word, exceeding bad act, ill-instructed, not ruled by a master, wicked." '» — Hadhokht Nask 3, versículos 37 y 38: la comida tras la muerte del malvado es veneno y cosas hediondas; el texto usa el verbo gruñir para Anra Mainyu, como para los karbs.

«Do not trust in life, for in the end death will overcome you, and dog and bird will rend your corpse, and your bones will lie on the ground. (114) And for three days and nights your soul will sit at the body's head.» — Menog i Khrad, capítulo 2, versículos 110 a 114: la exhortación a no fiarse de la vida, con el cuerpo destinado a perro y ave y el alma tres días a la cabecera.

«And on the fourth day at dawn, accompanied by the just Srosh and the good Vay and mighty Vahram, and opposed by Astvihad and the worse Vay and the demon *Vizarsh . . . it will reach the high and terrible Chinvat Bridge, to which everyone comes, just or wicked.» — Menog i Khrad 2, versículo 115: la escolta doble del alma, con tres acompañantes buenos y tres adversarios, hasta el Puente al que todos llegan.

«And there many adversaries wait, (117) (such as) Eshm with bloody club, malevolently, and Astvihad, who swallows all crcatures and is never sated. (118) And to mediate there are Mihr and Srosh and Rashn.» — Menog i Khrad 2, versículos 116 a 118: Astvihad traga a todas las criaturas y nunca se sacia; median Mihr, Srosh y Rashn; la capa de texto imprime *crcatures*.

«In the weighing Rashn the just, who holds the balance for souls, never makes it dip to one side, neither for the just nor for the wicked, neither for a lord nor for the ruler of a land. (121) He does not swerve by as much as a hair's breadth, and has no regard for persons.» — Menog i Khrad 2, versículos 119 a 121: la balanza no se inclina un pelo ni por el justo ni por el malo, ni por un señor ni por el gobernante de una tierra.

«When then the soul of the just man crosses that bridge, the bridge becomes as if a mile wide, (124) and the just soul crosses accompanied by the just Srosh. (125-6) And his own good acts will come to meet him in the form of a girl, more beautiful and fairer than any girl in the world.» — Menog i Khrad 2, versículos 123 a 126: el puente se hace ancho como una milla para el justo, y sus buenas obras le salen al encuentro en figura de muchacha.

«When a wicked person dies, then for three days and nights his soul scuttles about near the evil head of that wicked» — Menog i Khrad 2, versículo 158: el alma del malvado corretea tres días junto a su cabeza; el tramo se corta en el límite de plana.

«It weeps, saying: 'Whither shall I go and whom shall I now take as refuge?' (160) And it sees with its eyes, during those three days and nights, all the sins and wickednesses which it has done in the world.» — Menog i Khrad 2, versículos 159 a 160: el alma ve con sus propios ojos, durante esos tres días, todos los pecados que hizo en el mundo.

«On the fourth day the demon Vizarsh comes and binds the wicked man's soul in the harshest way, and, in spite of opposition by just Srosh, leads it to the Chinvat Bridge. (163) Then just Rashn will discover that wicked person's soul in its wickedness.» — Menog i Khrad 2, versículos 161 a 163: el demonio ata al alma pese a la oposición del justo Srosh y la lleva al Puente, donde Rashn la descubre.

«And the wicked person's soul will cry out with loud lamentation, and will weep and utter many pleas, entreatingly, and make many desperate struggles in vain. (166) And since his struggles and entreaties are of no avail at all, and no good being nor yet devil comes to his aid, the demon Vizarsh drags him evilly to . . . hell.» — Menog i Khrad 2, versículos 165 y 166: ni las súplicas ni los forcejeos valen, y ningún ser bueno ni tampoco un demonio acude en su auxilio.

«And then a girl approaches, not like other girls. (168-9) And the wicked man's soul says to that hideous girl: 'Who are you, than whom I have never seen a girl more hideous and hateful?'» — Menog i Khrad 2, versículos 167 a 169: la muchacha que sale al encuentro del malvado es el reverso de la que sale al del justo.

«And answering him she says: Ί am no girl, but I am your own acts, Ο hateful one of bad thought, bad word, bad act, bad inner self. (172-3) For when indeed while in the world you saw someone who worshipped the yazads, you sat down and worshipped the devs, and served the devs and she-devils.» — Menog i Khrad 2, versículos 170 a 173: la figura se declara no muchacha sino los actos propios del difunto.

«And when indeed you saw someone providing shelter and hospitality for good people, and giving them gifts, whether they came from near or far, then you despised and humiliated good people, and did not give them gifts and indeed barred your door.» — Menog i Khrad 2, versículos 174 y 175: el reproche es punto por punto el reverso del elogio que la Daena hace al justo en el Hadhokht Nask.

«someone giving true judgment and not taking bribes, and bearing true witness, and holding pious discourse, then indeed you sat down and gave false judgment, and bore false witness, and held wrongful discourse. (178) I am this your bad thought, bad word and bad act, which you have thought and said and done.'» — Menog i Khrad 2, versículos 176 a 178: el último reproche es de juicio falso, falso testimonio y discurso torcido; el tramo arranca tras el corte de chunk, que parte *And when you saw*.

«The [Chinvat] Bridge is like a sword . . . , one of whose surfaces is broad, one narrow and sharp. With its broad side, it is so ample that it is twenty-seven poles wide; with its sharp side, it is so constructed that it is as narrow as a razor's edge.» — Dadestan i denig, cuestión 20, versículo 3: el Puente es como una espada, ancho de veintisiete pértigas por un lado y afilado como una navaja por el otro.

«When the souls of the just and the wicked arrive, it turns on that side which is required for them. (5) Through the great glory of the Creator, and at the command of him who is the true judge and protector of the Bridge, it becomes a broad crossing for the just . . . ; for the wicked it becomes a narrow crossing, just like a razor's edge.» — Dadestan i denig 20, versículos 4 y 5: el Puente gira por sí mismo según quien llegue, ancho para el justo y estrecho para el malvado.

«The soul of a just person crosses the Bridge, and its way is pleasantness.... (7) When that of a wicked person sets foot on the Bridge, because of the . .. sharpness it falls from the middle of the Bridge and tumbles down.» — Dadestan i denig 20, versículos 6 y 7: el malvado cae desde el medio del Puente por el filo mismo.

«Then Viraz stood before the Mazda-worshippers, his arms folded across his breast, and said to them: 'Is it permitted that I should offer worship for departed souls, and take food, and make my will? Thereafter give me the wine and narcotic.' The dasturs bade him do so.» — Arda Viraz Namag, capítulo 2, versículo 2: Viraz pide licencia para oficiar por las almas difuntas, comer y hacer testamento antes de tomar el vino y el narcótico.

«Then the dasturs of the faith chose . . . a place thirty steps away from all good things, and Viraz washed his hair and body, and put on fresh clothes and scented himself with sweet scent. He spread a new, clean carpet on a prepared couch, and sat down on the clean carpet of the couch, and consecrated the dron, and remembered departed souls, and partook of food.» — Arda Viraz Namag 2, versículo 3: la preparación del lugar y del cuerpo, a treinta pasos de toda cosa buena, con lavado, ropa nueva, perfume y consagración del dron.

«Then the dasturs of the faith filled three golden bowls with wine and narcotic... ; and they gave the first bowl to Viraz with the word 'good thought', and the second with the word 'good word', and the third with the word 'good act'. He drank the wine and narcotic, and while still conscious said the prayer after food, and fell asleep upon the carpet.» — Arda Viraz Namag 2, versículo 3: los tres tazones de oro se dan con las palabras buen pensamiento, buena palabra y buen acto, y Viraz reza aún consciente antes de dormirse.

«For seven days and nights the dasturs of the faith . . . , scattering incense upon the ever-burning fire, recited religious prayers in Avestan and Zand. They solemnised the nask and chanted the Gathas, and kept watch during darkness. (His) seven sisters sat round Viraz's carpet, and recited Avesta for seven days and nights. Those seven sisters, with all the Mazda-worshippers and the dasturs of the faith, and herbads and mobads, never in any way relaxed their watch.» — Arda Viraz Namag 2, versículo 4: siete días y siete noches de recitación en avéstico y zand, con las siete hermanas de Viraz sentadas alrededor de su alfombra.

«The soul of Viraz went from his body to the Peak of the Law and the Chinvat Bridge; and after seven days and nights it returned and entered his body again. Viraz arose as if he were rising from a sweet sleep, thinking good thoughts and serene. And when those sisters, together with the dasturs of the faith and the Mazda-worshippers, saw Viraz, they were joyful and glad.» — Arda Viraz Namag, capítulo 3, versículo 1: el alma vuelve al cuerpo tras siete días y Viraz se levanta como de un sueño dulce, sereno y pensando bien.

«You are welcome, Viraz, messenger of us Mazda-worshippers! You are come from the land of the dead to this land of the living!' And the herbads and dasturs of the faith bowed before Viraz.» — Arda Viraz Namag 3, versículo 1: la comunidad lo recibe como mensajero suyo venido de la tierra de los muertos a la de los vivos.

«let it be ordered that first food should be given to him who is hungry and thirsty, and then questions be asked of him.'» — Arda Viraz Namag 3, versículo 2: antes del relato, Viraz pide que se dé de comer al hambriento y sediento.

«And he directed that a learned and very intelligent scribe should be brought; and they brought a trained and intelligent scribe, and he sat down before him. And all that Viraz related, he wrote down accurately and clearly and in detail.» — Arda Viraz Namag 3, versículo 2: el texto declara dentro de sí mismo su propio origen, un escriba instruido que anota el relato con exactitud y detalle.

«And he ordered him to write thus: On that first night the just Srosh and Adar Yazad came to meet me. And they bowed to me and said: 'You are welcome, just Viraz, even if it is not yet your time for coming.' I said: Ί am a messenger.' Then the victorious, just Srosh and Adar Yazad took my hands. Setting the first step in 'Good Thought', and the second step in 'Good Word', and the third step in 'Good Act', I reached the Chinvat Bridge . . . created by Ohrmazd.» — Arda Viraz Namag, capítulo 4, versículo 1: los tres pasos de buen pensamiento, buena palabra y buen acto llevan a Viraz al Puente de Chinvat.

«Then the Chinvat Bridge became nine spear-lengths wide, and in company with just Srosh and Adar Yazad I crossed over easily and happily... . And I, just Viraz, saw righteous Rashn, who held the bright golden scales in his hand, and weighed the just and the wicked.» — Arda Viraz Namag, capítulo 5, versículo 1: el Puente se ensancha nueve lanzas y Rashn pesa a justos y malvados con la balanza de oro.

«Then just Srosh and Adar Yazad took my hands and said: 'Come! that we may show you heaven and hell, and the light and ease and comfort and happiness . . . of heaven, the reward of the just. And we shall show you the darkness and distress and discomfort and evil... in hell, and the punishments of various kinds which demons and devils and sinners» — Arda Viraz Namag 5, versículo 2: los guías anuncian el plan entero de la visión, cielo e infierno, premio y castigo; el tramo se corta en el límite de plana.

«inflict. And we shall show you the place of the true and that of false. And we shall show you the reward for firm believers in Ohrmazd and the Amahraspands.» — continuación: el anuncio incluye el lugar de lo verdadero y el de lo falso y la recompensa de los creyentes firmes.

«I came to a place and saw the souls of a number of people who were in Hammistagan. And I asked the victorious just Srosh and Adar Yazad: 'Who are these, and why are they here?'» — Arda Viraz Namag, capítulo 6, versículo 1: la pregunta de Viraz por las almas del Hammistagan.

«This is called Hammistagan, "The Place of the Motionless Ones"; and until the future body these souls will remain in this place. They are the souls of those people whose goodness and evildoing were equal.» — Arda Viraz Namag 6: el Hammistagan, el Lugar de los Inmóviles, aloja hasta el cuerpo futuro a aquellos cuyo bien y cuyo mal fueron iguales.

«Say to the people of the world: "Do not consider the most trifling good act to be ^trouble or vexation, for everyone whose good acts outweigh his bad ones goes to heaven, and everyone whose bad ones weigh more, to hell, even if the difference is only three tiny acts of wrongdoing; and those for whom both are equal remain until the future body in this Hammistagan. Their punishment is cold or heat from changes in the atmosphere. And they have no other affliction.'» — Arda Viraz Namag 6: la moral del pasaje se dirige al lector, y cifra la diferencia entre cielo e infierno en tres actos menudos de mal obrar; el castigo del Hammistagan es frío o calor por los cambios de la atmósfera.

«Then I took the first step to the star station, to 'good thought' . . . the second step was to the moon station, to 'good word'... the third step was to the sun station, to 'good act'» — Arda Viraz Namag, capítulos 7 a 10, versículo 1: la ascensión empareja cada paso moral con una estación celeste, estrellas, luna y sol.

«The fourth step I took up to the light of heaven, which is all bliss. And the souls of the departed came to meet us, and saluted and blessed us. And they spoke thus: 'How have you come, O just one? From that perilous world, full of wickedness, you have ascended to this world which is free from peril and adversity. Taste of ambrosia, for here you will know peace for a long while.'» — Arda Viraz Namag 7 a 10, versículo 2: el cuarto paso lleva a la luz del cielo, y las almas difuntas lo reciben ofreciéndole ambrosía.

«Then Vahman the Amahraspand arose from his golden throne, and took my hand; and with the words 'good thought', 'good word', 'good act' he led me into the presence of Ohrmazd and the Amahraspands and the host of the blessed; among them were the fravashis of Zardusht Spitaman, and Kay Vishtasp, and Jamasp, and Isadvastar son of Zardusht, and other upholders and leaders of the faith.» — Arda Viraz Namag, capítulo 11, versículo 1: Vahman lo lleva ante Ohrmazd por las tres palabras, y entre los bienaventurados están los fravashis del profeta, de Kay Vishtasp, de Jamasp y de Isadvastar.

«And Vahman said: 'Behold, Ohrmazd'. And I wished to bow before Him. And He said to me: 'Hail to you, just Viraz, you are welcome. From that perilous world you are come to this pure place of light.' And He gave command to just Srosh and Adar Yazad: 'Take Viraz, and show him the place and reward of the just, and also the punishment of the wicked.'» — Arda Viraz Namag 11, versículo 1: Ohrmazd mismo lo saluda y manda mostrarle premio y castigo.

«I came to a place and saw the souls of generous people, who walked adorned and were above all other souls in all brightness. And Ohrmazd ever honoured the souls of the generous, which were bright and tall and strong. And I said: 'Happy are you, who are the soul of a generous person, exalted thus above other souls.' And it seemed to me praiseworthy.» — Arda Viraz Namag, capítulo 12, versículo 1: las almas de los generosos van adornadas y por encima de todas las demás en brillo.

«And I saw the souls of 'warriors', who went in the highest happiness and joyfulness of mind, and in kingly garments. And the well made caparisons of those heroes were made of gold, studded with jewels, very glorious, richly adorned; and they were in chariots with wondrous bodywork, in much splendour and strength and victoriousness. And it seemed to me praiseworthy.» — Arda Viraz Namag, capítulo 14, versículo 1: las almas de los guerreros van en atavío regio y en carros de labor asombrosa.

«And I saw the souls of'herdsmen', in a brilliant place and glorious raiment, as they had stood before the spirits of Water and Earth and Plants and Cattle, and blessed them. And they utter praise and thanks and gratitude, and their position is great, and they occupy a good place.» — Arda Viraz Namag 14, versículo 2: las almas de los pastores están ante los espíritus del Agua, la Tierra, las Plantas y el Ganado, bendiciéndolos.

«And I saw the souls of those 'artisans' who in the world had served their lords and masters, as they sat upon daises which were well carpeted, large, brilliant and shining.» — Arda Viraz Namag 14, versículo 4: las almas de los artesanos que sirvieron a sus señores se sientan en estrados bien alfombrados.

«And I saw the souls of those who love good, the intercessors and peaceseekers, from whom there ever shines a light like that of the stars and moon and sun; and, possessed of joy, they ever walked in the atmosphere of light.» — Arda Viraz Namag, capítulo 15, versículo 1: de los intercesores y buscadores de paz sale una luz como la de las estrellas, la luna y el sol; el impreso corta *peace-seekers* a fin de renglón y `span()` lo devuelve unido como *peaceseekers*.

«And I saw the foremost existence of the just, light, with all ease and plenty, and many fragrant flowers of all colours, all in blossom — radiant, full of glory and every happiness and joy, from which none knows satiety.» — Arda Viraz Namag 15, versículo 2: la existencia primera de los justos se describe por flores fragantes de todos los colores y un gozo del que nadie se sacia.

«Then just Srosh and Adar Yazad took my hands, and brought me into a desolate place on the Peak of the Law, beneath the Chinvat Bridge; and they showed me hell in the midst of that desolate place, in the earth beneath the Chinvat Bridge. From that place there rose up the weeping and lamentation of Ahriman and the demons and she-devils and also the many souls of the wicked, concerning which I thought: 'The seven regions of the earth would shake, if they should hear that lamentation and weeping.' I was affrighted and entreated just Srosh and Adar Yazad: 'Do not bring me here! Turn back!'» — Arda Viraz Namag, capítulo 53, versículo 1: el infierno está bajo el Puente de Chinvat, y su llanto haría temblar las siete regiones de la tierra si lo oyeran.

«And I saw the souls of those persons who in the flesh had chanted the Gathas and performed acts of worship, and professed the Good Religion of the Mazda-worshippers which» — Arda Viraz Namag 12, versículo 2: las almas de quienes cantaron los Gathas, oficiaron culto y profesaron la Buena Religión de los adoradores de Mazda; el tramo se corta en el límite de chunk y sigue en la misma plana con las vestiduras de plata y oro.

«Srosh and Adar Yazad said to me: 'Fear not! for there will never be any dread for you here'. And just Srosh and Adar Yazad went on before; and behind went I, just Viraz, fearlessly, further into that dark hell.» — Arda Viraz Namag 53, versículo 2: los guías lo tranquilizan y él entra al infierno oscuro sin temor.

«And I saw the blackest hell, dangerous, fearful, terrible, holding much pain, full of evil, foul-smelling. Then I thought that it seemed like a pit, to whose bottom a thousand spears would not reach; and if all the firewood which is in the world were placed on the fire in the most evil-smelling, darkest hell, it would never give out fragrance.» — Arda Viraz Namag, capítulo 54, versículo 1: el infierno es un pozo al que mil lanzas no llegarían, y toda la leña del mundo no le daría fragancia.

«Again, as (close) as eye to ear, and as many as the hairs on a horse's mane, so (close) and many in number are the souls of the wicked therein. Yet they see not, and hear no sound from one another. Each one thinks: Ί am alone.'» — Arda Viraz Namag 54: las almas están apretadas y son innumerables y sin embargo cada una se cree sola, sin ver ni oír a las demás.

«And they suffer gloom and darkness and stench and fearfulness and torment and punishment of diverse kinds, so that he who has been one day in hell cries out: 'Are not those nine thousand years yet fulfilled, that they do not release us from this hell?'» — Arda Viraz Namag 54: quien lleva un día en el infierno pregunta si no se han cumplido ya los nueve mil años; el tiempo del castigo se mide contra el pacto del año-mundo.

«Then I saw the souls of the wicked, who endure diverse punishments, such as snow and bitter cold, and the heat of swiftly blazing fire, and foul stench..., and many other evils in that terrible place . . . ; and they ever suffer torment and punishment. (2) And I asked: 'What sin had these bodies committed, whose souls suffer such heavy punishment?'» — Arda Viraz Namag, capítulo 55, versículos 1 y 2: nieve, frío amargo, calor de fuego y hedor, y la pregunta de Viraz por el pecado de esos cuerpos.

«These are the souls of those wicked people who committed many mortal sins in the flesh, and extinguished Vahram fires, and destroyed bridges over swiftly flowing streams, and spoke falsely and untruthfully, and often gave false witness. And their desire was anarchy; and because of their greediness and miserliness, and lust and anger and envy, innocent and just people were slain. They acted very deceitfully; and now their souls must endure such heavy torment and punishment.'» — Arda Viraz Namag 55, versículo 3: la lista de pecados mortales junta apagar fuegos Vahram y destruir puentes con el falso testimonio y con el deseo de anarquía.

«Then I saw the souls of those whom serpents bit and ever devoured. And I asked: 'Whose souls are those?' And just Srosh and Adar Yazad said: 'These are the souls of those wicked people who in the flesh denied the yazads and the religion'.» — Arda Viraz Namag, capítulo 56: la pena de las serpientes toca a quienes negaron a los yazads y a la religión.

«And I saw the souls of women whose heads were cut off and separated from their bodies, and their tongues kept up an outcry. And I asked: 'Whose souls are those?' Just Srosh and Adar Yazad said: 'These are the souls of those women who in the flesh made much lamentation and mourning, and beat their heads and faces'.» — Arda Viraz Namag, capítulo 57: la pena de las cabezas cortadas toca a las mujeres que hicieron mucho llanto y duelo golpeándose la cabeza y la cara; el texto castiga el luto excesivo.

«There I saw the soul of a man whom they were carrying off to hell, dragging him, and they beat him continually. And I asked: 'What sin was committed by this body?' Just Srosh and Adar Yazad said: 'This is the soul of that wicked man who in the flesh often washed his hair and face, and his dirty hands, and other impurity from his limbs, in large stretches of standing water and in springs and streams; and he injured the Amahraspand Hordad.'» — Arda Viraz Namag, capítulo 58: el pecado castigado es lavarse en aguas estancadas, manantiales y corrientes, con lo que se dañó a Hordad, guardiana del agua.

«Then I saw the Evil Spirit, death-dealing, destroyer of the world, whose religion is evil, who ever mocked and scorned the wicked in hell, and said: 'Why were you eating the bread of Ohrmazd and doing my work? And not thinking of your Creator, but fulfilling my wish?' Thus he ever shouted very mockingly at the wicked.» — Arda Viraz Namag, capítulo 100: el Espíritu Maligno se burla de los suyos preguntándoles por qué comían el pan de Ohrmazd y hacían su obra.

«Then just Srosh and Adar Yazad took my hands and bore me out of that black place, dangerous and fearful, and carried me to the Endless Light and the assembly of Ohrmazd and the Amahraspands. (2) When I wished to do homage before Ohrmazd . . . He said: 'You are welcome, just Viraz, messenger of the Mazda-worshippers! Go to the material world and as you have seen and understood, tell it truly to those who dwell therein. For I who am Ohrmazd am with you. Each man who speaks what is sound and true, I recognise and know him. Tell this to the wise.'» — Arda Viraz Namag, capítulo 101, versículos 1 y 2: Ohrmazd manda a Viraz contar al mundo lo visto y entendido, y declara reconocer a cada hombre que dice lo sano y verdadero.

«When Ohrmazd spoke in this way, I remained astonished, for I saw light, but I saw no one; and I heard a voice, and I knew that this was Ohrmazd.» — Arda Viraz Namag 101, versículo 2: la visión de Ohrmazd es luz sin figura y voz sin nadie a la vista, y aun así Viraz declara haber sabido quién era.

«Speak, just Viraz, to the Mazda-worshippers of the world, saying: 'One is the path of righteousness, the path of the original doctrine, and all other paths are no paths. Take you that one path of righteousness, and turn not from it in prosperity, nor in adversity, and go not by any other path.» — Arda Viraz Namag 101, versículo 3: el mensaje es que uno solo es el camino de la rectitud, el de la doctrina original, y los demás no son caminos.

«Practise good thoughts, good words and good acts; and remain in that same faith which Spitaman Zardusht received from Me, and Vishtasp made current in the world.... Well is it with you, just Viraz! Depart in your prosperity;» — Arda Viraz Namag 101, versículo 3: la fe que se manda guardar es la que el profeta recibió de Ohrmazd y Vishtasp hizo corriente en el mundo.

«When I heard those words, I made deep obeisance to the Creator Ohrmazd. Then just Srosh conveyed me triumphantly and valorously to this carpeted place. May the Glory of the Good Religion of the Mazda-worshippers be victorious!» — Arda Viraz Namag 101, versículo 4: el cierre devuelve a Viraz a la alfombra y remata con la aclamación a la Gloria de la Buena Religión de los adoradores de Mazda.

«Ahura Mazda created many and good creatures . . . (11) in order that they shall make the world wonderful,... in order that the dead shall rise up, that the Living One, the Indestructible, shall come, the world be made wonderful at his wish.» — Yasht 19, versículos 10 y 11: la creación tiene por fin declarado que el mundo se haga maravilloso, que los muertos se levanten y que venga el Viviente, el Indestructible.

«When Astvat-ereta comes out from Lake Kansaoya, messenger of Mazda Ahura, son of Vispa-taurvairi, brandishing the victorious weapon which . . . Kavi Vishtaspa bore to avenge Asha upon the enemy host, then he will there drive the Drug from the world of Asha.» — Yasht 19, versículos 92 y 93: el Saoshyant sale del lago blandiendo el arma victoriosa que Kavi Vishtaspa llevó, y expulsa a la Drug del mundo de Asha.

«He will gaze with eyes of wisdom, he will behold all creation,... he will gaze with eyes of sacrifice on the whole material world, and heedfully will he make the whole material world undying.» — Yasht 19, versículo 94: la mirada de sacrificio del Saoshyant es la que hace imperecedero al mundo material entero.

«His comrades - those of the victorious Astvat-ereta - advance, thinking well, speaking well, acting well, upholding the Good Religion; and they will utter no false word with their tongues. Before them will flee ill-fated Aeshma of the bloody club. Asha will conquer the evil Drug, hideous, dark.» — Yasht 19, versículo 95: los compañeros del Saoshyant avanzan pensando, hablando y obrando bien y no dirán palabra falsa.

«Aka Manah will also be overcome, Vohu Manah overcomes him. Overcome will be the falsely spoken word, the truly spoken word overcomes it.... Haurvatat and Ameretat will overcome both Hunger and Thirst.... Anra Mainyu of evil works will flee, bereft of power.» — Yasht 19, versículo 96: cada potencia mala queda vencida por su contraria, y Anra Mainyu huye despojado de poder.

«There were born to Zardusht three sons and three daughters. (The sons) were Isadvastar, Urvatatnar and Khvarshedchihr The three daughters were named Fren, Srit and Puruchist.» — Zand, sobre los tres Salvadores: los tres hijos y las tres hijas históricos del profeta, con sus nombres.

«Three times Zardusht approached his wife, Hvovi. Each time his seed fell to the ground. The yazad Neryosang took all the light and power of that seed, and . . . it was consigned to Lake Kayansih, in the care of the Waters. . . . It is said that even now three lamps are seen shining at night in the depth of the lake.» — Zand: la simiente del profeta queda guardada en el lago Kayansih al cuidado de las Aguas, y de ahí las tres lámparas que se dice ver de noche en su fondo.

«And for each, when his own time comes, it will be thus: a virgin will go to Lake Kayansih to bathe; and the Glory (of Zardusht) will enter her body, and she will become with child. And so, one by one, the (three) will be born thus, each at his own time.» — Zand: cada Salvador nacerá de una virgen que se bañe en el lago y en cuyo cuerpo entre la Gloria del profeta.

«Ohrmazd, the Holy Spirit (Spenag Menog), Creator of the material world, just, put the wisdom of all knowledge, in the form of water, into the hand of Zardusht... (7) And Zardusht drank of it, and the wisdom of all knowledge passed into Zardusht.» — Zand del Vahman Yasht, capítulo 3, versículos 6 y 7: la sabiduría de todo conocimiento se da en forma de agua y se bebe.

«For seven days and nights Zardusht dwelt in the wisdom of Ohrmazd.... (11) And on the seventh day and night He took back the wisdom of all knowledge from Zardusht. (12) Zardusht supposed that he had beheld things in a pleasant dream sent by Ohrmazd.» — Zand del Vahman Yasht 3, versículos 8 a 12: siete días y noches en la sabiduría, que el profeta supuso sueño placentero.

«I beheld a tree on which there were seven branches: one of gold, one of silver, one of copper, one of brass, one of lead, one of steel and one of blended iron.'» — Zand del Vahman Yasht 3, versículos 15 a 19: el árbol de siete ramas de metales, que es la visión sobre la que se arma la historia del mundo.

«Spitaman Zardusht! this is what I declare. The trunk of the tree which you beheld is the worldly existence which I, Ohrmazd, created. The seven branches which you beheld are the seven times which are to come.» — Zand del Vahman Yasht 3, versículos 20 y 21: el tronco es la existencia mundana y las siete ramas los siete tiempos por venir.

«That of gold is the reign of King Vishtasp, when I and you shall confer about the religion and King Vishtasp will receive the religion.» — Zand del Vahman Yasht 3, versículo 23: la rama de oro es el reinado de Vishtasp, cuando el rey recibe la religión.

«Achaemenian Artaxerxes II], who will adorn the whole world, and make the religion current.» — Zand del Vahman Yasht 3, versículo 24: la rama de plata es el reinado de Kay Ardashir, que Boyce identifica entre corchetes con Artajerjes II; el tramo arranca tras el corte de plana.

«That of copper is the reign of Valakhsh the Arsacid, who will remove from the world the schisms which will exist. (25) That of brass is the reign of Ardashir [= the Sasanian Ardashir I], who will array and set right the world, and of King Shabuhr, who... will propagate salvation to the ends of the earth» — Zand del Vahman Yasht 3, versículos 25 y 26: la rama de cobre es el arsácida Valakhsh y la de latón los sasánidas Ardashir y Shabuhr; el volumen imprime los dos versículos en orden invertido.

«That of lead is the reign of King Vahram Gor, who will make visible the spirit of joy, and Ahriman with his sorcerers will rush back to the darkness and gloom of hell.» — Zand del Vahman Yasht 3, versículo 27: la rama de plomo es Vahram Gor, con Ahriman huyendo a la tiniebla.

«That of steel is the reign of King Khusrow, son of Kavad, who will hold back from this religion the accursed Mazdak, son of Bamdad, adversary of the faith, together with other schismatics.» — Zand del Vahman Yasht 3, versículo 28: la rama de acero es Khusrow, que contiene a Mazdak hijo de Bamdad y a los demás cismáticos.

«That of blended iron is the evil rule of devs with dishevelled hair, the seed of Eshm, at the end of your millennium, O Spitaman Zardusht!'» — Zand del Vahman Yasht 3, versículo 29: la rama de hierro mezclado es el mal gobierno de los devs de cabello desgreñado al fin del milenio del profeta.

«During that basest of times a hundred, a thousand, ten thousand kinds of devs with dishevelled hair will arrive, the seed of Eshm. (4) Those men of basest lineage will rush from the region of Khorasan upon the land of Iran, with banners uplifted and trappings all of black.» — Zand del Vahman Yasht, capítulo 4, versículos 2 a 4: los devs de cabello desgreñado vienen de la región de Khorasan con banderas alzadas y aderezos todos de negro.

«Since they will burn and destroy many a thing - the houses of householders, the villages of villagers - prosperity and greatness, husbandry, fidelity to the faith, moderation, security, joy - all the things which I, Ohrmazd, created, and the pure religion of Mazda-worship, and the Vahram Fires which are established in their appointed places, all will come to naught.» — Zand del Vahman Yasht 4, versículo 7: la ruina alcanza a la prosperidad, la labranza, la moderación y el gozo, y también a la religión pura y a los Fuegos Vahram.

«The large district will become a single town, the large town a single village, the large village a single household.» — Zand del Vahman Yasht 4, versículo 8: la despoblación se dice por contracción de escalas, de distrito a pueblo, de pueblo a aldea y de aldea a casa.

«These devs with dishevelled hair are deceivers . . . and of very bad religion. No treaty or pact... is to be made with them,... and the treaty which they make, they do not keep.» — Zand del Vahman Yasht 4, versículos 10 y 11: el texto prohíbe pacto o tratado con ellos y da la razón: no guardan el que hacen; la regla contradice el peso que el Yasht 10 da al pacto incluso con el falso.

«In that time, Spitaman Zardusht, all men will become deceivers, and great covenants will be altered. (14) Honour and affection and love for the soul will depart from the world.» — Zand del Vahman Yasht 4, versículos 13 y 14: los grandes pactos se alterarán y la honra, el afecto y el amor al alma se irán del mundo.

«When your millennium will be at an end, Spitaman Zardusht, the sun's rays will be very level and lowslanting, and year and month and day will be shorter. (17) And the earth, Spendarmad, will contract.... (18-20) Crops will not yield seed,... and plants and bushes and trees will be small . . . ; and people will be born very stunted, and will have little skill or energy.» — Zand del Vahman Yasht 4, versículos 16 a 20: la degradación del fin de los tiempos se dice como encogimiento de todo, del año, del día, de la tierra, de las plantas y de las personas; el impreso corta *low-slanting* a fin de renglón y `span()` lo devuelve unido como *lowslanting*.

«All people will worship greed and be of false religion. (42—6) It will not be possible for an auspicious cloud and a just wind to bring rain at its due time and season. Clouds and fog will darken the whole sky. A hot wind and a cold wind will come and carry off all fruits and grains of corn. The rain too will not fall at its due time, and it will rain noxious creatures rather than water.» — Zand del Vahman Yasht 4, versículos 41 a 46: nube y viento dejarán de traer lluvia a tiempo y lloverán alimañas en vez de agua.

«Camel and ox and sheep will be born much smaller and less sturdy. They will carry lighter loads, their fleece will be shorter, and their hides thinner. Their milk will not increase, and they will have little fat. The draft-ox will have small strength, and the swift horse will have little power and be able to carry little at a gallop.» — Zand del Vahman Yasht 4, versículos 47 y 48: el encogimiento llega al ganado, al buey de tiro y al caballo veloz.

«At that harsh time, Ο Spitaman Zardusht, the people who wear the kusti at their waists will desire death as a boon, because of the evil demands of misrule and the many false judgments which they will encounter, by which their lives will become not worth living.» — Zand del Vahman Yasht 4, versículo 49: los que llevan el kusti a la cintura desearán la muerte como un don por el desgobierno y los juicios falsos.

«The earth, Spendarmad, will open wide her mouth, and all jewels and metals will become visible. . . . (58) And lordship and rule will pass to non-Iranian slaves.... (60) They will rule so wrongfully that it will be all the same in their eyes, whether they kill a good and just man or a fly.» — Zand del Vahman Yasht 4, versículos 57 a 60: la tierra abrirá la boca y mostrará joyas y metales, el señorío pasará a esclavos no iranios y matar a un justo les dará lo mismo que matar una mosca.

«Zardusht asked Ohrmazd: Ό Ohrmazd! Holy Spirit, Creator of the material world, just! From where will they restore this Good Religion of the Mazda-worshippers? And by what means will they smite these devs with dishevelled hair, the seed of Eshm?'» — Zand del Vahman Yasht, capítulos 6 y 7, versículo 1: la pregunta por cómo se restaurará la Buena Religión de los adoradores de Mazda y con qué se herirá a los devs.

«Ushedar son of Zardusht will be born at Lake Frazdan (some call it Lake Kayansih). . . . (3) At thirty years of age he will come to confer with Me, Ohrmazd.» — Zand del Vahman Yasht 6 y 7, versículos 2 y 3: el primer Salvador nace en el lago Frazdan —otros dicen Kayansih— y a los treinta años va a conferenciar con Ohrmazd, como el profeta.

«And I, the Creator Ohrmazd, shall send Neryosang Yazad and the just Srosh to the fortress of Kang,... to Chihrmiyan, son of Vishtasp, the true restorer of the royal Glory of the religion, that they may say: "O illustrious Pishyotan! go forth to these Iranian lands which I, Ohrmazd, have created!"» — Zand del Vahman Yasht 6 y 7, versículo 19: Pishyotan, llamado el verdadero restaurador de la Gloria real de la religión, es convocado desde la fortaleza de Kang.

«And I, the Creator Ohrmazd,... shall bid the Amahraspands say to all the spiritual yazads: "Go forth! come to the aid of illustrious Pishyotan!" (28) Mihr of wide pastures and valiant Srosh and just Rashn and mighty Vahram and victorious Ashtat and the Glory of the Mazda-worshipping Religion will come at the command of Me, who am the Creator... . (30) They will smite the devs, who are the seed of darkness.» — Zand del Vahman Yasht 6 y 7, versículos 27 a 30: los yazads —Mihr, Srosh, Rashn, Vahram, Ashtat y la Gloria de la Religión— acuden al mandato del Creador.

«Illustrious Pishyotan will reach these Iranian lands which I, Ohrmazd, created. . .. When the wicked see him, being of the seed of darkness, contemptible, they will be shattered.» — Zand del Vahman Yasht 6 y 7, versículo 39: los malvados, de la simiente de la tiniebla, quedan quebrantados con solo verlo.

«And illustrious Pishyotan will go forth, with 150 just men who are the disciples of Pishyotan. . . . They will advance with good thoughts, good words, good acts.» — Zand del Vahman Yasht, capítulos 6 y 7, versículo 22: Pishyotan sale con ciento cincuenta justos que son sus discípulos, avanzando con buenos pensamientos, palabras y actos.

«As regards Ushedar,... at thirty years of age he will come to a conference with Me, Ohrmazd, and receive the Religion. When he departs from the conference, he will call to the swift-horsed sun: "Stand still!" (3-4) For ten days and nights the swift-horsed sun will stand still. When this happens, all the people of the world will abide in the Good Religion of the Mazda» — Zand del Vahman Yasht, capítulo 9, versículos 1 a 4: el Salvador manda al sol detenerse diez días y noches, y con eso todo el mundo queda en la Buena Religión.

«To which man did you first speak, Ahura Mazda, other than to me, Zarathushtra? To whom did you first teach the Ahurie, Zarathushtrian religion?'» — Vendidad 2, versículo 1: la pregunta por a quién habló Ahura Mazda antes que al profeta.

«Then said Ahura Mazda: 'To fair Yima, possessed of good herds, O just Zarathushtra To him I taught the Ahurie, Zarathushtrian religion. (3) Then to him I said . . . : "Fair Yima, son of Vivahvant, make ready to recite and propagate my religion!" Then fair Yima answered me, O Zarathushtra: "I was not born nor taught to remember and propagate the religion."» — Vendidad 2, versículos 2 y 3: Yima declina el encargo de recitar y propagar la religión porque no nació ni fue enseñado para ello.

«If, Yima, you are not ready to recite and propagate my religion, then increase my world, then enlarge my world. Then shall you make ready to be protector and guardian and watcher over my world."» — Vendidad 2, versículo 4: ante la negativa, el encargo cambia: si no propaga la religión, que acreciente y guarde el mundo.

«Then three hundred winters passed under Yima's rule. Then this earth became full for him of flocks and herds and men and dogs and birds and red burning fires. And the flocks and herds and men found no place (any more) upon it.» — Vendidad 2, versículo 8: el primer llenado de la tierra tras trescientos inviernos de reinado.

«Then Yima went forth, to the light, to the south, along the path of the sun. He drove this earth on with the golden goad, he struck it with the whip, saying: "Beloved Spenta Armaiti! Go forth and stretch yourself for the bearing of flocks and herds and men."» — Vendidad 2, versículo 10: Yima ensancha la tierra con el aguijón de oro y el látigo, pidiéndoselo a Spenta Armaiti.

«Then Yima extended this earth by one-third more than it was before. Here the flocks and herds and men made a home for themselves, according to their wish and desire.» — Vendidad 2, versículo 11: el ensanche por tercios se repite tres veces, a los trescientos, los seiscientos y los novecientos inviernos.

«Then said Ahura Mazda to Yima: 'Fair Yima, son of Vivahvant! Bad winters will come to the material world, therewith one harsh destructive winter. Bad winters will come to the material world, therewith the cloud will snow abundantly with snow, from the highest mountains to the depths of the Aredvi.» — Vendidad 2, versículo 22: el anuncio del invierno duro y destructor, con nieve desde los montes más altos hasta el fondo del Aredvi.

«Then, O Yima, only a third part of the cattle will escape, whichever will be in the remotest places, whichever will be on the summits of mountains, in the valleys of rivers.... (24) Before that winter the land will have well cared-for pasture. Water in abundance will carry this away. Then after the melting of the snow, O Yima, it will be a marvel for the material world if here is seen the footprint of a sheep.» — Vendidad 2, versículos 23 y 24: tras el deshielo será maravilla ver la huella de una oveja.

«Then make that "var" with each of its four sides a stadium-length. At the same time fetch seed of small cattle and large cattle and men and dogs and red burning fires. Then make that "var", a stadium long on each of its four sides, to be a dwelling place for men,... an abiding place for cattle.» — Vendidad 2, versículo 25: la orden de hacer el var cuadrado, de un estadio por lado, con simiente de ganado, hombres, perros y fuegos rojos.

«At the same time fetch the seed of all men and women who are the tallest, best and fairest upon earth. At the same time fetch the seed of all kinds of cattle which are the largest, best and fairest upon earth. (28) At the same time fetch the seed of all flowers which are the . . . most fragrant upon earth. At the same time fetch the seed of all foods which are the most delicious . . . upon earth.» — Vendidad 2, versículos 27 y 28: la selección por lo más alto, lo mejor y lo más hermoso alcanza a hombres, ganado, flores y alimentos.

«Let there not be the . . . hump-backed there,... not the mad,... nor the leper set apart,... nor those with any other marks which are the mark of Anra Mainyu set in men.» — Vendidad 2, versículo 29: la exclusión del var alcanza al jorobado, al loco y al leproso apartado, y a quien lleve cualquier otra marca de Anra Mainyu.

«Fetch into the highest 'section (of the "var") the seed of a thousand men and women, into the middle one six hundred, into the lowest one three hundred. Go over the "var" with the golden goad, touch the "var"» — Vendidad 2, versículo 30: el reparto por secciones, mil arriba, seiscientos en medio y trescientos abajo; el tramo se corta en el límite de plana.

«Then Yima thought: 'How shall I make the "var" of which Ahura Mazda has spoken to me?' Then Ahura Mazda said to Yima: 'Fair Yima, son of Vivahvant! Trample this earth asunder with your heels, thrust it apart with your hands» — Vendidad 2, versículos 31 y 32: el var se hace con los talones y las manos sobre la tierra misma.

«which will be these luminaries, Ο just Ahura Mazda, which will give light there in the "*var" which Yima made?' (40) Then Ahura Mazda said: 'Selfgoverning luminaries, not everlasting. Once (in a year) they are seen setting and rising - stars and moon and sun.» — Vendidad 2, versículos 39 y 40: dentro del var los astros se ven salir y ponerse una vez al año; el impreso corta *Self-governing* a fin de renglón y `span()` lo devuelve unido como *Selfgoverning*.

«And those (in the "var") regard a year as a day. After every forty years each human pair will give birth to twins, a female and a male; and so with the animal species. And those men lead the best of lives in the "var" which Yima made.'» — Vendidad 2, versículo 41: dentro del var un año es un día y cada pareja da gemelos cada cuarenta años, y sus habitantes llevan la mejor de las vidas.

«Who shall there propagate the Mazda-worshipping religion, in this "var" which Yima has made?' Then said Ahura Mazda: 'The raven, O Spitama Zarathushtra'. (43) 'Creator of the material world, just! Who is the lord and judge of its inhabitants?' Then said Ahura Mazda: 'Urvatatnara, O» — Vendidad 2, versículos 42 y 43: quien propaga la religión de adoración de Mazda dentro del var es el cuervo, y el señor y juez de sus habitantes es Urvatatnara, hijo del profeta.

«And then . . . through Ushedar creation will progress and grow stronger . . . ; (23) and then deceit and opposition will depart from this world. And thereafter the Soshyans will make creation pure again, and there will be the resurrection, and the final body.'» — Zand del Vahman Yasht, capítulo 9, versículos 11 y 23: el engaño y la oposición se van del mundo, y el Soshyans deja pura la creación, con resurrección y cuerpo final.

«Theopompus says that, according to the Magians, for three thousand years alternately the one god will dominate the other and be dominated, and that for another three thousand years they will fight and make war, until one smashes up the domain of the other.» — Teopompo en la traducción de Gwyn Griffiths: según los magos, tres mil años de dominio alterno de un dios sobre el otro y tres mil de guerra hasta que uno destroce el dominio del otro.

«In the end Hades shall perish and men shall be» — Teopompo: el fin es la desaparición del Hades; el tramo se corta en el límite de plana y sigue en la 108 con los hombres felices, sin necesidad de sustento y sin sombra.

«happy; neither shall they need sustenance nor shall they cast a shadow, while the god who will have brought this about shall have quiet and shall rest, not for a long while indeed for a god, but for such time as would be reasonable for a man who falls asleep. Such is the mythology of the Magians.» — Teopompo, continuación: el dios que lo haya conseguido reposará, y el reposo se mide con medida de hombre, el tiempo de un sueño.

«Behold what (Zardusht) said concerning the begetting of Ormazd and Ahriman. When nothing at all yet existed, neither heaven nor earth nor any other creature which is in heaven or on earth, there existed the great god Zurvan, whose name is to be interpreted as 'fate' or 'fortune'.» — fuente armenia del mito de Zurvan, versículo 1: antes de todo existía el gran dios Zurvan, cuyo nombre se interpreta como hado o fortuna.

«For one thousand years he offered sacrifice in order that he might perhaps have a son who would be called Ormazd, and who would make the heavens and earth and all which they contain.» — fuente armenia, versículo 1: el sacrificio milenario tiene un fin declarado, tener un hijo llamado Ormazd que haga cielos y tierra.

«For one thousand years he offered sacrifice. Then he pondered in his heart and said: 'Shall I truly have profit of these sacrifices, and shall I have a son called Ormazd? Or do I strive thus in vain?' And even while he reflected in this manner, Ormazd and Ahriman were conceived in the womb: Ormazd through the offered sacrifice, Ahriman through the doubt.» — fuente armenia, versículo 2: los dos gemelos se conciben a la vez, Ormazd por el sacrificio ofrecido y Ahriman por la duda.

«When he became aware of this, Zurvan said: 'Lo, two sons are in the womb. Whichever of them appears swiftly before me, him I shall make king.' Ormazd, being aware of their father's purposes, revealed them to Ahriman.» — fuente armenia, versículo 3: la promesa de hacer rey al que salga primero, y Ormazd que se la revela a Ahriman.

«And Ahriman, having heard this, pierced the womb and came forth and presented himself to his father. And Zurvan, beholding him, knew not who he might be, and asked 'Who are you?' And he said: Ί am your son.' Zurvan answered him: 'My son is fragrant and bright, and you, you are dark and noisome.'» — fuente armenia, versículo 4: Ahriman rompe la matriz para salir primero y el padre no lo reconoce por oscuro y hediondo.

«And while they spoke thus, Ormazd, being born at the due time, bright and fragrant, came and presented himself before Zurvan. And Zurvan, beholding him, knew that he was his son, Ormazd. And taking the rods which he held in his hand, and with which he had offered sacrifice, he gave them to Ormazd and said: 'Until now it is I who have offered sacrifice for you. Henceforth it is you who will offer it for me.'» — fuente armenia, versículo 4: Zurvan entrega a Ormazd las varas del sacrificio e invierte la dirección del rito, que desde entonces va del hijo al padre.

«And while Zurvan was giving the rods to Ormazd and blessing him, Ahriman, having drawn near to Zurvan, said to him: 'Have you not made this vow, that whichever of my two sons shall first come before me, him I shall make king?' And Zurvan, that he should not violate his oath, said to Ahriman: Ό false and injurious one! The kingship shall be granted you for nine thousand years; and I shall establish Ormazd as ruler over you. And after nine thousand years Ormazd shall reign and do all that he will wish to do.'» — fuente armenia, versículo 5: Zurvan cumple su juramento sin faltar a él, dando a Ahriman nueve mil años de reinado con Ormazd por señor sobre él.

«Then Ormazd and Ahriman set to fashioning the creatures. And all that Ormazd created was good and straight, and all that Ahriman made was evil and crooked.» — fuente armenia, versículo 6: el reparto de la obra entre los gemelos, recto lo de uno y torcido lo del otro.

«Zardusht, the Persian magus, he also founded a school in Persia, at the time of king Bashtasp [i.e. Vishtasp]. He drew many pupils to himself, who, being blind in spirit, readily agreed with him in his errors. He taught first of all the existence of four gods, Ashoqar, Frashoqar, Zaroqar and Zarvan; but he did not say what were their undertakings. Then he admitted of two other gods, Hormizd and Ahriman, saying that both of them had been begotten by Zarvan.» — tratado siríaco cristiano del siglo VI: atribuye al profeta la doctrina de cuatro dioses primero y de Hormizd y Ahriman después, engendrados los dos por Zarvan; es un testimonio externo y hostil, y así lo presenta el volumen.

«Hormizd is wholly good; Ahriman is wholly bad. These are the gods who made this world. The good god created the good creatures, and the evil god created the evil creatures.» — tratado siríaco: el reparto de la creación entre el dios bueno y el malo.

«Six hundred years after Yazdegird (III) certain learned men of Islam put several questions to one versed in the Religion.... They asked: 'What do you say about the resurrection? Do you believe in it or not?' The Mobadan mobad replied: 'We believe in the resurrection. The Day of Judgment shall be.'» — Segundo Ulema-i Islam, versículo 1: el mobadan mobad responde a los doctores del islam que sí creen en la resurrección y que habrá Día del Juicio.

«It is thus revealed in the religion of Zardusht that except Time all other things have been created. Time is the Creator. Time has no bound It has always been and shall ever be. And no one endowed with wisdom will say whence Time has come. Yet despite all its greatness there was none who called it Creator. Why? Because it had not yet made the creation.» — Segundo Ulema-i Islam, versículo 2: el Tiempo es el Creador, sin límite, y a nadie llamaron Creador antes de que hiciera la creación.

«Then ît created fire and water. When it brought them together, Ohrmazd came into existence. Time was both Creator and Lord with regard to the creation it had made.» — Segundo Ulema-i Islam, versículo 3: Ohrmazd surge de la unión del fuego y el agua hecha por el Tiempo.

«Ohrmazd was bright, pure, fragrant, beneficent, and He had power over all good things. Then when He looked into the lowest depth, He saw Ahriman 96,000 miles away, black, foul, stinking and maleficent. Ohrmazd marvelled, for this was a terrible enemy. When Ohrmazd saw that enemy He thought, Ί must utterly root out this enemy'; and He planned what and how many instruments (were needed).» — Segundo Ulema-i Islam, versículo 4: Ohrmazd ve a Ahriman a noventa y seis mil millas de hondura y planea cuántos instrumentos necesita.

«Then He began. Whatever Ohrmazd did, He did with the help of Time.... Ohrmazd made manifest Time of Long Dominion, which has the measure of 12,000 years.» — Segundo Ulema-i Islam, versículo 4: el Tiempo de Largo Dominio, de doce mil años, lo manifiesta Ohrmazd con ayuda del Tiempo mismo.

«If someone says, 'Since (Time) possessed all this mastery, why then did it create Ahriman?' we said in the beginning that both Ohrmazd and Ahriman came into existence from Time. Every group speaks of this in a different way.» — Segundo Ulema-i Islam, versículo 5: el texto plantea la objeción contra su propia doctrina y declara que cada grupo la resuelve de otro modo.

«One party says that it (Time) created Ahriman so that Ohrmazd» — Segundo Ulema-i Islam, versículo 5: la primera de las tres respuestas a la objeción; el tramo se corta en el límite de plana y sigue en la 110 con *should know that Time has power over all things*.

«should know that Time has power over all things.... Another says: 'What pain or pleasure has Time from the evil of Ahriman or the goodness of Ohrmazd?' Another group says that it (Time) created Ohrmazd and Ahriman so that it might mingle good and evil, in order that things of diverse kinds might come into existence.'» — continuación: las otras dos respuestas, la que niega que el Tiempo gane o pierda nada con el mal, y la que hace del mal la condición de que haya cosas de diversa especie; las tres quedan consignadas sin arbitrar.

«In conformity with the revelation of the religion the ancient sages - those with first knowledge of the faith - have said that each man or woman who attains the age of fifteen should know these things: 'Who am I? Whose am I? From where have I come? To where shall I return? Of what stock and lineage am I? What is my duty on earth, and what my spiritual reward?» — Preceptos Escogidos de los Sabios Antiguos, versículo 1: el catecismo abre con las preguntas que todo hombre o mujer debe saber responder a los quince años, la edad en que se toma el kusti.

«Am I come from the spiritual world, or was I (simply) of this world? Do I belong to Ohrmazd or to Ahriman? To the yazads or to the devs? To the good or to the bad? Am I a human being or a dev? How many are the paths, and which is my religion? Where lies my profit, where my loss? Who is my friend, who my foe? Is there one first principle or are there two? From whom is goodness, from whom badness? From whom light and from whom darkness? From whom fragrance and from whom stench? From whom justice and from whom injustice? From whom compassion, from whom pitilessness?'» — Preceptos Escogidos, versículo 1: la serie de preguntas se cierra con la del principio, si es uno o son dos, que es la cuestión que separa a la ortodoxia del zurvanismo.

«by the path of wisdom one must know without doubt: Ί am from the spiritual world, I was not (simply) of this world. I was created, I did not (simply) exist. I belong to Ohrmazd, not to Ahriman. I belong to the yazads, not to the devs, to the good, not to the bad. I am a human being, not a dev, a creature of Ohrmazd, not of Ahriman.» — Preceptos Escogidos, versículo 2: las respuestas se dan en primera persona y todas son de pertenencia, no de doctrina.

«My stock and lineage is from Gayomard. My mother is Spendarmad, my father Ohrmazd. My humanity is from Mahre and Mahryane, who were the first offspring and seed of Gayomard.» — Preceptos Escogidos, versículo 2: el linaje se declara de Gayomard, con Spendarmad por madre y Ohrmazd por padre, y la humanidad por Mahre y Mahryane.

«And fulfilling my duty and obligations means to believe that Ohrmazd is, was, and evermore shall be, that His kingdom is eternal, and that He is infinite and pure; and that Ahriman will» — Preceptos Escogidos, versículo 3: el deber se cifra en creer que Ohrmazd es, fue y será, que su reino es eterno y que es infinito y puro; el tramo se corta en el límite de plana.

«cease to exist and be destroyed; and to hold that I myself belong to Ohrmazd and the Amahraspands; and to keep from thought of Ahriman and the devs.'» — Preceptos Escogidos, versículo 3: el deber acaba en creer que Ahriman dejará de existir y en apartar el pensamiento de él y de los devs; el tramo arranca tras el corte de plana.

«Man's first (duty) on earth is to profess the religion and to practise and worship according to it; not to turn from it, but to have belief in the Good Religion of the Mazda-worshippers ever in mind; to distinguish profit from loss, sin from virtue, goodness from badness, light from darkness, Mazda-worship from dev-worship.» — Preceptos Escogidos, versículo 4: el primer deber es profesar la religión y distinguir provecho de pérdida, pecado de virtud y adoración de Mazda de adoración de devs.

«Second, he should take a wife and beget earthly progeny. He should be diligent in this and not neglectful of it. (6) Third, he should turn the soil into ploughground and cultivate it. (7) Fourth, he should treat domestic animals properly.» — Preceptos Escogidos, versículos 5 a 7: los deberes segundo, tercero y cuarto son casarse y engendrar, labrar la tierra y tratar bien a los animales domésticos.

«Fifth, a third of his days and nights he should attend the priests' school and inquire after the wisdom of just men; a third of his days and nights he should work and create prosperity; and a third of his days and nights he should eat and take pleasure and rest.» — Preceptos Escogidos, versículo 8: el quinto deber reparte el día en tres tercios, escuela sacerdotal, trabajo, y comer, gozar y descansar.

«He should have no doubt about this, that profit is from virtue and harm from sin; that 'my friend is Ohrmazd, my enemy Ahriman'; and that the path of religion is one.» — Preceptos Escogidos, versículo 9: la fórmula de amistad y enemistad se enuncia en primera persona y el camino de la religión se declara uno.

«There is one path of good thoughts, good words and good acts, that of the light and purity and infinity of the Creator Ohrmazd, who ever was and shall be. (11) And there is one path of evil thoughts, evil words and evil acts, that of the darkness and finiteness and total evil and death and badness of the wicked Evil Spirit, who once was not in this creation, and who again will not be in the creation of Ohrmazd, and who in the end will be destroyed.» — Preceptos Escogidos, versículos 10 y 11: los dos caminos se enuncian en paralelo, y del Espíritu Maligno se dice que una vez no estuvo en esta creación y no volverá a estar en ella.

«And this truly one must not doubt, that there are two first principles, one the Creator and one the Destroyer. (13) The Creator is Ohrmazd, from whom is all goodness and all light. (14) And the Destroyer is the wicked Evil Spirit, who is all badness and deals in death, the lying Druj.» — Preceptos Escogidos, versículos 12 a 14: la afirmación de los dos principios, el Creador y el Destructor, es lo que separa esta doctrina del monismo zurvanita.

«And about these several things one must not doubt: that except for the Soshyant and the seven heroes (who will help him) all men are mortal; (16) and that the soul will be severed (from the body) and the body will decay. One must not doubt the judgment after the three nights,. .. the crossing of the Chinvat Bridge, the coming of the Soshyant, the raising of the dead and the future body.» — Preceptos Escogidos, versículos 15 y 16: la lista de lo que no se puede dudar, del juicio tras las tres noches al cuerpo futuro.

«One must preserve the doctrines of the ancient faith, and maintain one's thoughts in righteousness, one's tongue in truth, and one's hands in doing good. (18) With all good men one must behave like a true Iranian.» — Preceptos Escogidos, versículos 17 y 18: el pensamiento en rectitud, la lengua en verdad y las manos en el bien, y el trato con los buenos *like a true Iranian*.

«Virtuous acts done for justice's sake weigh more than those done for one's own sake, and through them salvation is more assured.» — Preceptos Escogidos, versículo 22: el acto virtuoso hecho por amor de la justicia pesa más que el hecho por interés propio.

«And (it should be) said: Ί am without doubt concerning the Good Religion which the Mazda-worshippers have accepted. Not for love of body or soul, not for better life or longer life, not for threatened death, will I renounce the Good Religion of the Mazda-worshippers. I am without doubt concerning it. I do not praise other religions, nor honour them, nor believe in them.'» — Preceptos Escogidos, versículo 23: la fórmula de firmeza, que declara no renunciar ni por amor del cuerpo o del alma ni ante la muerte amenazada; es el texto que Boyce liga al proselitismo musulmán.

«Three paths are set in the body of man. (27) On these three paths three divinities have» — Preceptos Escogidos, versículos 26 y 27: los tres caminos puestos en el cuerpo del hombre; el tramo se corta en el límite de plana.

«their dwelling, and three demons make inroad. In thought Vahman has his dwelling and Eshm makes inroad. In speech Wisdom has his dwelling, and Desire makes inroad. In act the Holy Spirit has his dwelling, and the Evil Spirit makes inroad.» — continuación: cada uno de los tres caminos —pensamiento, palabra y acto— tiene su divinidad y su demonio.

«On these three paths a man must stand firm. He must not relinquish his heavenly reward for the sake of goods and chattels, or worldly desires.. . . (30) Further, he must be grateful; and by gratitude this is meant, that he should be thankful that he has it in his own power to save his soul from hell.» — Preceptos Escogidos, versículos 28 y 30: la gratitud se define como agradecer que esté en el poder propio salvar el alma del infierno.

«For when a man passes from the loins of his father into the womb of his mother, then Astvihad casts a noose invisibly around his neck. All his life long that noose cannot be taken off his neck, either by a good spirit or a bad one. (32) But after his death that noose falls from the neck of a just man because of his own good acts, but the wicked man is led away to hell by that same noose.» — Preceptos Escogidos, versículos 31 y 32: el lazo de Astvihad se echa al concebirse y no lo quita nadie, ni espíritu bueno ni malo, pero al morir cae del justo por sus propias obras.

«A father and mother should teach a child these various duties before he is fifteen years old. And when these various duties have been taught him, then every duty which the child performs is as if the parents performed it. And if they have not been taught, the sins which the child commits (even) after he reaches maturity go to the parents' account.» — Preceptos Escogidos, versículo 34: la enseñanza antes de los quince años traspasa a los padres el mérito de lo que el hijo haga y, si falta, el pecado.

«In the name of Ohrmazd the Lord, the most great and wise, all-ruling, all-knowing, all-powerful, who is in truth spirit among spirits. From His selfhood, single in unity, He created infallibly. And through His matchless power He brought into being the seven highest Amahraspands, and all the yazads, invisible and visible; and the seven physical creations, which are man, beneficent animals, fire, metal, earth, water, plants. And He created man to rule over the (other) creations in fulfilment of His will.» — Shkand-gumanig Vizar, capítulo 1, versículos 1 a 6: de la mismidad única de Ohrmazd salen los Amahraspands, los yazads y las siete creaciones físicas, y el hombre queda a regir sobre las demás.

«It was asked: 'Why did Ahriman assail the light, and how was it possible, when he is not of like nature with it, since we always see that whatever is not of like nature avoids what is of different nature, even as water fire?'» — Shkand-gumanig Vizar, capítulo 2, versículos 3 a 5: la objeción que el libro se plantea a sí mismo, que lo desemejante se evita, como el agua al fuego.

«The answer is this: Ahriman's assault on the light had his different nature for its» — Shkand-gumanig Vizar, capítulo 2: la respuesta hace de la desemejanza misma la causa del asalto; el tramo se corta en el límite de plana y sigue en la 113 con *actual cause*.

«actual cause: on account of the lust to destroy which was always part of his nature he smote what was of different nature.» — continuación: el ansia de destruir, propiedad constante de esa naturaleza, es lo que lo lleva a herir lo desemejante.

«As for the question 'Why did Ohrmazd the Creator not restrain Ahriman from doing and desiring evil, since He is able to do so? - and if we say He is not able to do so, then He is not perfect, for His power is limited,» — Shkand-gumanig Vizar, capítulo 3, versículos 1 a 7: el libro plantea el dilema entero, que si Dios no puede restringir a Ahriman entonces no es perfecto.

«the answer is this: Ahriman's evil action comes from the evil nature and evil will which is his constant property, as the Druj. The omnipotence of Ohrmazd affects all that which can be and which is determined. As for what cannot be, there is no question of being able or not able to do it.» — Shkand-gumanig Vizar 3: la respuesta acota la omnipotencia a lo que puede ser y está determinado, y declara que de lo que no puede ser no cabe preguntar si se puede o no.

«Were I to say that Ohrmazd the Creator had the power to restrain Ahriman from the wickedness which is his constant nature (this would mean that) it is possible to turn that devilish nature into a divine one, and the divine into a devilish; and that darkness can be made light, and light darkness. Those who say that essence itself can be changed know nothing of essence, and account wolf and reptile as beneficent.» — Shkand-gumanig Vizar 3, versículos 16 a 21: el argumento por reducción, que poder cambiar esa naturaleza sería poder volver divino lo diabólico y luz la tiniebla, y quien lo sostiene tendría por benéficos al lobo y al reptil.

«Further, concerning the existence of a distinct contrary principle, this is manifest through good and evil existing in the world, and especially through the good agent having His own limitation. Thus there is darkness and light, knowledge and ignorance, fragrance and stench, life and death, sickness and health, justice and injustice, oppression and freedom, and other antagonistic factors which undoubtedly exist in every country and land at all times . . . And nowhere and never can it be said that good and evil can change their own nature essentially.» — Shkand-gumanig Vizar, capítulo 8, versículos 1 a 14: la prueba del principio contrario se apoya en los pares observables —tiniebla y luz, saber e ignorancia, vida y muerte, justicia e injusticia— y en que ninguno cambia su naturaleza.

«Since we have seen in the material world contrariety of substance, and mutual toleration or destruction, there can be no doubt that it is the same in the things of the spiritual world, which are the root of what is material.» — Shkand-gumanig Vizar 8, versículos 35 y 36: el argumento pasa de lo material a lo espiritual porque lo espiritual es la raíz de lo material.

«The reason and cause for the wise activity of the Creator, who made visible the creating of creatures is the existence of the Adversary.» — Shkand-gumanig Vizar 8, versículos 39 y 40: la existencia del Adversario es la razón y la causa de que el Creador hiciera visible el crear.

«Since the wise Creator, all-knowing and of perfect power, is wholly perfect in Himself, then He has no need to seek advantage or increase from without. Therefore we must recognise that the reason and cause for His actions is all of one kind, namely to repel and ward off the harm which there might be from the external Adversary and Destroyer, which is indeed the reason and cause for creation.» — Shkand-gumanig Vizar 8, versículos 49 a 51: como el Creador perfecto nada necesita de fuera, la única razón de su obrar es repeler el daño del Adversario, y eso es la causa de la creación.

«Further, the goodness of the wise Creator is manifest through the fact that He creates, cherishes and protects, and has ordained and taught the way of repelling evil and the means of defending oneself against sin.» — Shkand-gumanig Vizar 8, versículo 59: la bondad del Creador se manifiesta en que enseñó el modo de repeler el mal y de defenderse del pecado.

«Suffering and death are the destroyers of the body, not the Creator who wills what is good, and who preserves and cherishes the body. This is manifest from this, that the wise Creator neither repents nor regrets His acts, nor does He destroy His own creations or make them ineffective, for He is wise and aware of all» — Shkand-gumanig Vizar 8, versículos 64 a 68: el Creador no se arrepiente ni destruye sus propias creaciones, y por eso no es él quien trae sufrimiento y muerte.

«And He being wise plans with wise and skilful act to ward off from His creatures the one whose doings are stupid and who is ignorant of their outcome. He whose doings are stupid is enclosed and entangled and has fallen into the trap (of this world). For it is evident that a moving and living essence cannot be warded off or destroyed within a limitless void, nor can there be security from his assault until he is entangled and hedged in and made captive.» — Shkand-gumanig Vizar 8, versículos 71 a 80: el mundo se describe como trampa donde el Adversario queda enredado, porque una esencia viva no se puede destruir en un vacío ilimitado.

«In entanglement and captivity are the means to inflict pain and grievous punishment. But until he is fully conscious of his pain and fully aware of his own ignorant activity, his thoughts are falsely deluded as to what has befallen him. His realisation of suffering is (through) the complete power of the all-powerful Creator. And after his complete realisation of suffering and pain under the complete power of the wise Creator, (the Creator) casts him helpless into the limitless void. Then the good creation will have no fear of him; it will be immortal and free from harm.» — continuación: la consciencia del propio dolor es condición de que el Adversario quede al fin arrojado indefenso al vacío ilimitado.

«The existence of evil as distinct in principle from good means that neither is the cause of the other, for both exist in their own essence, as is manifest from the continual assault from their mutual opposition.» — Shkand-gumanig Vizar 8, versículos 89 a 102: ninguno de los dos principios es causa del otro, porque cada uno existe en su propia esencia.

«If someone were to say that since there is a multiplicity of contraries, such as good and evil, darkness and light, fragrance and stench, life and death, sickness and health, pleasure and pain, and many others, so there should be a multiplicity and diversity of principles, then the answer is that even if the contraries have many names and are of many kinds, yet all are comprised under two names, and these two names, the seeds comprising all the rest, are good and evil. The diverse names and species are developments from these two seeds, and there is nothing which is not comprised in these two names.» — continuación: la objeción de que tantos pares pedirían tantos principios se responde reduciendo todos los nombres a dos semillas, bien y mal.

«There has not been, nor will be, anything which is neither good nor bad, or a mixture of the two. Hence it is abundantly clear that there are two principles, not more, and also that good cannot proceed from evil, nor evil from good.» — continuación: la conclusión del argumento, dos principios y no más, sin que el bien proceda del mal ni el mal del bien.

«And from this it must be recognised that what is perfect and complete in goodness cannot produce evil. If it could, it would not be perfect; for if a thing is said to be perfect, there is no room (in it) for another thing; and if there is no room in it for another thing,» — Shkand-gumanig Vizar 8, versículos 103 a 110: lo perfecto no deja sitio para otra cosa, y por eso no puede producir el mal; el tramo se corta en el límite de plana.

«The dissimilarity of good and evil, light and darkness, and other essentially different things is a difference not of function but of substance. This can be seen from the fact that their natures cannot» — Shkand-gumanig Vizar, capítulo 8, versículos 18 a 23: la diferencia entre el bien y el mal se declara de sustancia y no de función; el tramo se corta en el límite de chunk y sigue en la misma plana con *combine and are mutually destructive*.

«combine and are mutually destructive, so that where goodness is, evil undoubtedly is not; and when light has entered, darkness is expelled. Similarly there are other antagonisms, incompatible and mutually destructive because of their different natures.» — continuación: donde hay bondad no hay mal y donde entra la luz se expulsa la tiniebla, y ese es el argumento de la incompatibilidad.

«must be recognised, that the wise Creator wills only what is good, and His will is wholly good, and He created creation in accordance with His will. The fulfilment of the will of a wise Being who wills only what is good must be achieved through the destruction and annihilation of wickedness, for until wickedness is annihilated, He who wills what is good has not perfectly realised His will.» — Shkand-gumanig Vizar 8, versículos 52 a 56: la voluntad enteramente buena no queda cumplida mientras no se aniquile la maldad, con lo que la destrucción del mal se deriva de la bondad misma; el tramo arranca tras el corte de plana, que parte *(52—6) This too*.

«another thing cannot proceed from it. If God is perfect in goodness and wisdom, then ignorance and evil cannot come from Him. If they could come from Him, He would not be perfect; and if He were not perfect, He should not be praised as God and perfectly good.» — Shkand-gumanig Vizar 8, versículos 103 a 110: si de Dios pudieran venir la ignorancia y el mal, no sería perfecto y no habría de ser alabado como Dios.

«If someone should say: Ί constantly see both good and evil proceeding from a single substance, such as man, when he acts,' this is because man is not perfect in any single respect. Because he is not perfect in goodness, evil proceeds from him; and because he is not perfect in health, he falls sick, and therefore dies. For the cause of death is the conflict of two opposing propensities in one substance; and where there are two conflicting propensities in one substance, sickness and death result.» — Shkand-gumanig Vizar 8, versículos 117 a 123: la objeción del hombre, de quien salen bien y mal, se responde por su imperfección, y de ahí se deriva la muerte como conflicto de dos propensiones en una sustancia.

«If someone should say: 'good and evil are actions, which do not exist until they are performed', then the answer is that an action can no more exist without an agent than a propensity without a substance, for it is acknowledged that its existence and disposition cannot be of itself.» — Shkand-gumanig Vizar 8, versículos 124 a 134: la objeción de que bien y mal son solo actos se responde diciendo que un acto no existe sin agente como una propensión no existe sin sustancia.

«For when Wrath (Eshm) lays hold of a man, Vahman is far from there; and when Vahman is enthroned, Wrath is not there. And when a man utters a lie, truth is far from there, and that man is called a liar. And when he.speaks the truth, falsehood is not enthroned there, and that man is called truthful. In the same way, when sickness comes, health is not there; and when health has come, sickness departs. For there can be substance which does not change, but there can be no change without substance.» — continuación: la serie de ejemplos —ira y Vahman, mentira y verdad, enfermedad y salud— cierra con la fórmula de que puede haber sustancia sin cambio pero no cambio sin sustancia.

«Says Darius the King: 'For this reason Ahuramazda bore (me) aid, and the other gods who are, because I was not disloyal, I was not a follower of the Lie (Drauga, = Av. Drug), I did not do wrong - neither I nor my family. I walked in justice. Neither to the weak nor to the mighty did I do wrong.... You who shall be king hereafter, the man who follows the Lie or who shall do wrong - be not a friend to them, (but) punish them well.» — Darío en Behistún, IV.61-69: el rey se declara no seguidor de la Mentira, la Drauga que es la Drug avéstica, y manda al rey futuro castigar bien al que la siga.

«A great god is Ahuramazda, who created this earth, who created yonder sky, who created man, who created happiness for man, who made Darius king, one king of many, one lord of many.» — Darío en Naqsh-i Rustam a, líneas 1 a 8: la fórmula de creación pone la felicidad del hombre entre lo creado, junto con la tierra, el cielo y el hombre.

«When Ahuramazda saw this earth turbulent then he bestowed it on me, he made me king.» — Darío en Naqsh-i Rustam a, líneas 31 a 34: el reinado se declara remedio de una tierra turbulenta.

«This which has been done, all that by the will of Ahuramazda I did. Ahuramazda bore me aid, until I did the work. Me may Ahuramazda protect from harm, and my royal house, and this land. This I pray of Ahuramazda, this may Ahuramazda grant me! Ο man, that which is the command of Ahuramazda, let this not seem hateful to you. Do not leave the right path, do not rebel!» — Darío en Naqsh-i Rustam a, líneas 48 a 60: la exhortación final manda no dejar el camino recto ni rebelarse.

«By the favour of Ahuramazda I am of such a sort that I am a friend to right, I am not a friend to wrong. It is not my desire that the weak man should have wrong done to him by the mighty; nor is that my desire, that the mighty man should have wrong done to him by the weak. What is right, that is my desire.» — Darío en Naqsh-i Rustam b, líneas 1 a 21: el rey declara no querer que el débil sufra agravio del fuerte ni el fuerte del débil.

«I am not a friend to the wicked man. I am not hot-tempered. What things develop in my anger, I hold firmly in check by my thinking power.» — Darío en Naqsh-i Rustam b: el rey declara tener en freno con su poder de pensamiento lo que se le desarrolla en la ira.

«The man who co-operates, him according to his co-operative action do I thus reward. Who does harm, him according to the damage do I thus punish. It is not my desire that a man should do harm; nor indeed is that my desire, if he should do harm, he should not be punished.» — Darío en Naqsh-i Rustam b: la reciprocidad se enuncia en las dos direcciones, sin querer el daño y sin querer que el daño quede sin castigo.

«Great Ahuramazda, greatest of gods - he created Darius the King, he bestowed on him the kingdom. By the favour of Ahuramazda Darius is king.... (12-22) Says Darius the King: May Ahuramazda bear me aid, with all the gods. And may Ahuramazda protect this land from an enemy army, from famine, from the Lie!... This I pray for as a boon from Ahuramazda, with all the gods!» — Darío en Persépolis d: la petición pide guardar la tierra de ejército enemigo, de hambre y de la Mentira, tres males puestos en la misma serie.

«And among these countries there was a place where previously Daivas [= Av. Daeva] were worshipped. Then by the will of Ahuramazda I destroyed that sanctuary of Daivas, and I proclaimed: 'Daivas shall not be worshipped!' Where earlier Daivas were worshipped, there I worshipped Ahuramazda with due order and rites.» — Jerjes en Persépolis h, líneas 35 a 41: la inscripción de los daivas declara destruido el santuario y proclamado que no se dé culto a los Daivas.

«You who shall be hereafter, if you shall think: 'Happy may I be when living, and blessed when dead,' respect that law which Ahuramazda has established. Worship Ahuramazda with due order and rites!» — Jerjes en Persépolis h, líneas 46 a 54: la felicidad en vida y la bienaventuranza tras la muerte se condicionan a respetar la ley establecida por Ahuramazda.

«Says Artaxerxes the King: This stone staircase was built by me in my time.... Me may Ahuramazda and Mithra (and) the Baga protect, and this» — Artajerjes III en Persépolis a, líneas 21 a 26: la inscripción nombra a Ahuramazda, a Mithra y al Baga juntos; el tramo se corta en el límite de plana.

«As to the usages of the Persians, I know them to be these. It is not their custom to make and set up statues and temples and altars . . . ; but they call the whole circle of heaven Zeus [i.e. Ahuramazda], and to him they offer sacrifice on the highest peaks of the mountains; they sacrifice also to the sun and moon and earth and fire and water and winds. These are the only gods to whom they have ever sacrificed from the beginning.» — Heródoto I.131: los persas no hacen estatuas, templos ni altares, llaman Zeus al círculo entero del cielo y sacrifican en las cumbres, y también al sol, la luna, la tierra, el fuego, el agua y los vientos.

«And this is their fashion of sacrifice to the aforesaid gods: when about to sacrifice they neither build altars nor kindle fire, they use no libations, nor music, nor fillets, nor barley meal; but to whomsoever of the gods a man will sacrifice, he leads the beast to an open space, and then calls on the god, himself wearing a crown on his cap, of myrtle for choice.» — Heródoto I.132: en el sacrificio no hay altar, ni fuego, ni libación, ni música, ni cintas, ni harina de cebada; el oferente lleva corona en el gorro, de mirto de preferencia.

«To pray for blessings for himself alone is not lawful for the sacrificer; rather he prays that it may be well with the king and all the Persians; for he reckons himself among them.» — Heródoto I.132: al oferente no le es lícito pedir solo para sí, sino por el rey y por todos los persas, entre los que se cuenta.

«He then cuts the victim limb from limb into portions, and having boiled the flesh spreads the softest grass [i.e. the strewed baresman], trefoil by choice, and places all of it on this. When he has so disposed it a magus comes near and chants over it the song of the birth of the gods, as the Persian tradition relates it; for no sacrifice can be offered without a magus.» — Heródoto I.132: la hierba tendida que Boyce lee como el baresman, y el canto del mago sobre la ofrenda, sin el cual no hay sacrificio.

«After valour in battle it is most reckoned as manly merit to show the greatest number of sons.... They educate their boys [i.e. noblemen's sons] from five to twenty years old, and teach them three things only, riding and archery and truth-telling.» — Heródoto I.136: a los muchachos se les enseñan tres cosas solamente, montar, tirar con arco y decir la verdad.

«it is a praiseworthy law too which suffers not the king himself to slay any man for one offence, nor any other Persian for one offence to do incurable hurt to one of his servants. Not till reckoning shows that the offender's wrongful acts are more and greater than his services may a man give vent to his anger.» — Heródoto I.137: la ley pondera la cuenta de agravios y servicios antes de dar salida a la ira, incluso la del rey.

«Moreover of what they may not do neither may they speak. They hold lying to be foulest of all, and next to that debt; for which they have many other reasons, but this in especial, that the debtor must needs (so they say) speak some falsehood.» — Heródoto I.138: la mentira es lo más torpe y en seguida la deuda, y la razón que él recoge es que el deudor tiene que decir alguna falsedad.

«chiefly reverence; they will neither make water nor spit nor wash their hands therein, nor suffer anyone so to do.» — Heródoto I.138: la reverencia a los ríos se dice por lo que no se hace en ellos, y coincide con la ley de pureza del Vendidad 6; el tramo arranca tras el corte de plana.

«But there are other matters concerning the dead which are secretly and obscurely told - how the dead bodies of Persians are not buried before they have been mangled by bird or dog. That this is the way of the magi I know for a certainty; for they do not conceal the practice. . . . These magi... kill with their own hands every creature, save only dogs and men; they kill all alike, ants and snakes, creeping and flying things, and take much pride therein.» — Heródoto I.140: la exposición del cadáver a ave o perro antes de enterrarlo, y la matanza de todo bicho salvo perros y hombres, que los magos no ocultan.

«The boys go to school and give their time to learning justice and righteousness: they will tell you they come for that purpose, and the phrase is as natural with them as it is for us to speak of lads learning their letters.» — Jenofonte, Ciropedia I.2.6: los muchachos van a la escuela a aprender justicia y rectitud, tan naturalmente como entre los griegos se aprenden las letras.

«The culprit convicted of refusing to repay a debt of kindness when it was fully in his power meets with severe chastisement. They reason that the ungrateful man is the most likely to forget his duty to the gods, to his parents, to his fatherland, and his friends.» — Jenofonte, Ciropedia I.2.7: la ingratitud se castiga con severidad porque el ingrato es el más propenso a olvidar su deber con los dioses, los padres, la patria y los amigos.

«When the (Persian princes) are seven years of age they are given horses and have riding lessons, and they begin to follow the chase. And when the boy reaches fourteen years he is taken over by the royal tutors, as they call them there: these are four men chosen as the most highly esteemed among the Persians of mature age, namely the wisest one, the justest one, the most temperate one, and the bravest one.» — Alcibíades I.121: a los catorce años el príncipe pasa a cuatro tutores reales, el más sabio, el más justo, el más templado y el más valiente.

«The first of these teaches him the Magian lore of Zoroaster, son of Horomazes, and that is the worship of the gods: he teaches him also what pertains to a king.» — Alcibíades I.121: el texto griego hace a Zoroastro hijo de Horomazes y llama a su doctrina saber mágico y culto de los dioses; la atribución es del testimonio griego y el volumen no la corrige.

«The justest teaches him to be truthful all his life long; the most temperate, not to be mastered by even a single pleasure, in order that he may be accustomed to be a free man and a veritable king, who is first master of all that is in him, not the slave; while the bravest trains him to be fearless and undaunted, telling him that to be daunted is to be enslaved.» — Alcibíades I.121: el reparto de las cuatro enseñanzas, con la libertad definida como ser dueño de todo lo que hay en uno y no su esclavo.

«The masters spend the chief part of the day in deciding cases for their pupils: for in this boy-world, as in the grown-up world without, occasions of indictment are never far to seek.» — Jenofonte, Ciropedia I.2.6: la escuela se organiza como tribunal, y el texto apunta que en ese mundo de muchachos, como en el de los mayores, nunca faltan ocasiones de acusación.

«Further, the boys are instructed in temperance and self-restraint.... Then they» — Jenofonte, Ciropedia I.2.8: la instrucción en templanza y dominio de sí; el tramo se corta en el límite de chunk y sigue en la misma plana con la obediencia a los gobernantes y la continencia en comida y bebida.

«are taught to obey their rulers, and here . . . nothing is of greater value than the studied obedience to authority manifested by their elders everywhere. Continence in meat and drink is another branch of instruction.» — continuación: la obediencia se enseña por el ejemplo estudiado de los mayores, y la continencia en comida y bebida es rama aparte.

«And yet even Plato brings back Armenius in bodily form from Hades to the land of the living. And Zoroaster prophesies that some day there will be a resurrection of all the dead. Theopompus knows of this and is himself the source of information concerning it for the other writers.» — Teopompo, citado por Eneas de Gaza: Zoroastro profetiza que algún día habrá resurrección de todos los muertos, y Teopompo es la fuente de esa noticia para los demás escritores.

«Aristotle in the first book of his work On Philosophy says that the magi are more ancient even that the Egyptians, and that according to them there are two first principles, a good spirit and an evil spirit, one called Zeus and Oromasdes, the other Hades and Areimanus.» — Aristóteles, Sobre la filosofía, fragmento 6: los magos son más antiguos aun que los egipcios y sostienen dos principios primeros, un espíritu bueno y uno malo.

«This is the view of the majority and of the wisest; for some believe that there are two gods who are rivals, as it were, in art, the one being the creator of good, the other of evil; others call the better of these a god and his rival a daemon, as, for example, Zoroaster the Magian, who lived, so they record, five thousand years before the Siege of Troy. He used to call the one Horomazes and the other Areimanius, and showed also that the former was especially akin, among objects of perception, to light, and the latter, on the contrary, to darkness and ignorance, while in between the two was (Mithres) Mithras; and this is why the Persians call Mithres the Mediator.» — Plutarco, De Iside et Osiride 46: sitúa a Zoroastro cinco mil años antes del sitio de Troya, y pone a Mithra en medio de Horomazes y Areimanius como Mediador.

«He also taught that votive- and thank-offerings should be made to Horomazes, but gloomy offerings to Areimanius, and those intended to avert evil. For they pound a certain herb called omomi in a mortar, invoking Hades and darkness, and then after mixing with it the blood of a slain wolf, they take it out to a sunless spot and throw it away.» — Plutarco, De Iside 46: el rito de la hierba omomi con sangre de lobo, invocando al Hades y a la tiniebla, arrojado en sitio sin sol; es el pasaje que Boyce marca como práctica oculta.

«They believe that among plants too, some belong to the good god and others to the evil daemon, and that among animals some, such as dogs, birds and land hedgehogs, belong to the good god, whereas water-rats belong to the bad deity, and for this reason they regard as happy» — Plutarco, De Iside 46: el reparto de plantas y animales entre los dos, con perros, aves y erizos del lado bueno; el tramo se corta en el límite de plana.

«whoever kills a great number of them. (2) (47) But they (the Persians) also relate many mythical details about the gods, and the following are instances. Horomazes is born from the purest light and Areimanius from darkness, and they are at war with one another.» — Plutarco, De Iside 47: Horomazes nace de la luz más pura y Areimanius de la tiniebla, y están en guerra.

«The former (Horomazes) created six gods, the first being god of good will, the second god of truth, the third god of good order, and the others gods of wisdom and wealth, the sixth being the creator of pleasure in beautiful things. The other (Areimanius) created an equal number as rivals to these.» — Plutarco, De Iside 47: los seis dioses de Horomazes son reconocibles como los Amesha Spentas, y el otro crea otros tantos rivales.

«Then Horomazes, having magnified himself to three times his size, removed himself as far from the sun as the sun is distant from the earth, and adorned the heaven with stars; and one star, Sirius, he established above all others as a guardian and watcher.» — Plutarco, De Iside 47: Sirio queda establecido sobre los demás astros como guardián y vigía, lo que coincide con el Tishtrya del Yasht 8.

«Twenty-four other gods were created by him and put into an egg. Those who were created from Areimanius were of equal number, and they pierced through the egg . . . and so it comes about that good and evil are mixed.» — Plutarco, De Iside 47: el huevo horadado por los veinticuatro dioses contrarios es la imagen con que el testimonio griego dice la Mezcla.

«There will come the destined time when Areimanius, the bringer of plague and famine, must needs be utterly destroyed and obliterated by these. The earth shall be flat and level and one way of life and one government shall arise of all men, who shall be happy and speak the same language.» — Plutarco, De Iside 47: el fin declarado es la tierra llana y nivelada, una sola forma de vida y un solo gobierno de todos los hombres, felices y hablando una misma lengua.

«When it became clear to Gushnasp that he could not avoid submitting and paying fealty, he wrote a letter to Tansar, chief herbad of Ardashir son of Papak. Tansar read the letter . . . and wrote the answer which follows:» — Carta de Tansar, marco narrativo: Gushnasp, rey de Parishwar y Tabaristán, escribe al herbad principal de Ardashir.

«Do not marvel at my zeal and ardour for promoting order in the world, that the foundations of the laws of the faith may be made firm. For Church and State were born of the one womb, joined together and never to be sundered.» — Carta de Tansar: la fórmula que hace nacer de un mismo vientre a la Iglesia y al Estado, unidos y nunca por separar.

«you wrote, 'although the king seeks the.truth of the ancients yet he may be accused of forsaking tradition; and right though this may be for the world, it is not good for the faith'» — Carta de Tansar: la objeción que el corresponsal plantea, que buscar la verdad de los antiguos puede acusarse de abandono de la tradición; la capa de texto pega un punto dentro de *the.truth*.

«In the beginning of time men enjoyed perfect understanding of the knowledge of religion.... Yet it is not to be doubted that even then, through new happenings in their midst, they had need of a ruler of understanding; for till religion is interpreted by understanding it has no firm foundation» — Carta de Tansar: la respuesta declara que hasta que la religión no se interpreta por el entendimiento no tiene fundamento firme.

«You declared: 'There is much talk about the blood shed by the king and people are dismayed.' The answer is that there are many kings who have put few to death, yet have slain immoderately if they have killed but ten; and there are many who if they put men to death in their thousands should slay still more, being driven to it at the time by their people.» — Carta de Tansar: la respuesta a la acusación de sangre derramada mide la muerte por la medida, no por el número.

«Punishments, you must know, are for three kinds of transgressions; first that of the creature against his God . . . when he turns from the faith and introduces a heresy into religion.» — Carta de Tansar: la primera clase de transgresión es la de la criatura contra su Dios, cuando se aparta de la fe e introduce herejía.

«For (this) the King of kings has established a law far better than that of the ancients. For in former days any man who turned from the faith was swiftly . . . put to death.» — Carta de Tansar: la ley nueva sobre la apostasía sustituye la muerte inmediata por un año de prisión con visitas de doctos que le quiten las dudas; si se arrepiente queda libre, y si persiste se le da muerte.

«Next for what you said, that the King of kings has taken away fires from the fire temples, extinguished them and blotted them out, and that no one has ever before presumed so far against religion; know that the case is not so grievous but has been wrongly reported to you. The truth is that after Darius (III) each of the 'kings of the peoples' [i.e. the Parthians' vassal kings] built his own [dynastic] fire temple. This was pure innovation, introduced by them without the authority of kings of old. The King of kings has razed the temples, and confiscated the endowments, and had the fires carried back to their places of origin.» — Carta de Tansar: la respuesta sobre los fuegos apagados declara innovación los templos dinásticos que cada rey vasallo levantó tras Darío III, y justifica arrasarlos y devolver los fuegos a su origen.

«Then you said: 'He has exacted money from men of wealth and merchants.'... The idea that the king of the day should seek help for the common people from the superfluity of the wealthy is a religious principle and clearly justified in reason.» — Carta de Tansar: la exacción a los ricos se declara principio religioso y no abuso.

«In the space of fourteen years . . . he thus brought it about that he made water flow in every desert and established towns and created groups of villages.... Good order in the affairs of the people affects him more than the welfare of his own body and soul. Whoever considers his achievements . . . will agree that since the power of the world's Creator arched this azure sphere the world has not known so true a king.» — Carta de Tansar: el elogio del rey se mide por obras —agua en el desierto, ciudades y aldeas— y por poner el orden del pueblo por encima de su propio cuerpo y alma.

«So that when the world is abandoned by the King of kings . . . they will take up that prince [his heir] and seat him on the throne and place the crown on his head, and taking him by the hand will say: 'Do you accept the kingship from God . . . according to the» — Carta de Tansar: la fórmula de entronización, con la pregunta al heredero al ponerle la corona; el tramo se corta en el límite de plana.

«religion of Zardusht, upheld by the King of kings, Gush t asp [= Vishtasp], son of Luhrasp, and restored by Ardashir son of Papak?' The king will accept that covenant.» — continuación: el reino se acepta de Dios según la religión de Zardusht, sostenida por Vishtaspa y restaurada por Ardashir; la capa de texto parte el nombre del rey.

«Lord Shabuhr, Mazda-worshipper, King of kings of Iran and non-Iran, whose race is of the yazads,... am ruler of the land of Iran.» — inscripción de Shabuhr I, sección 1: el rey se titula adorador de Mazda, rey de reyes de Irán y de lo no iranio, y declara su linaje de los yazads.

«And because with the help of the yazads we sought out and conquered these so many lands, there we have founded in each region many Vahram Fires, and have acted benevolently towards many priests, and have exalted the affairs of the yazads.» — inscripción de Shabuhr I, sección 2: la fundación de muchos Fuegos Vahram en cada región se declara consecuencia de la conquista.

«And in accordance with this record we founded one fire called Tamed is Shabuhr', for our soul and our memorial; one fire called Tamed is Adur-Anahid' for the soul and memorial of our daughter Adur-Anahid, Queen of queens; one fire called Tamed is Hormizd-Ardashir' for the soul and memorial of our son Hormizd-Ardashir, Great King of Armenia» — inscripción de Shabuhr I, sección 3: cada fuego se funda por el alma y la memoria de una persona nombrada, el propio rey, su hija y su hijo; la capa de texto imprime *Tamed is* por el nombre entrecomillado.

«And the endowments we have made for these fires, and established as customary, all that we shall write in documents: and from every thousand sheep which by custom belong to us from the year's excess we order that there shall be brought daily for our soul's sake one sheep, one 'griw', and five measures of bread and four measures of wine.» — inscripción de Shabuhr I, sección 4: la dotación se cifra en una oveja de cada mil del excedente del año, más pan y vino diarios por el alma del rey.

«And for the souls of Sasan the ruler, and King Papak, and King Shabuhr, son of Papak, and Ardashir, King of kings, and Khoranzem, Queen of the land, and Adur-Anahid, Queen of queens . . . for their souls (also) one sheep, one 'griw' and five measures of bread and four measures of wine» — inscripción de Shabuhr I, sección 5: la misma ración se asigna a las almas de los antepasados y de la reina.

«for Hormizd, Chief Scribe,... and Naduk, Warden of the State Prison, and Papak, Master of the Gate,... and Kirder the Herbad . . . and Mihrekhwast, Treasurer,... together (shall be brought) one sheep, one 'griw' and five measures of bread and four measures of wine.» — inscripción de Shabuhr I, sección 6: entre los servidores que reciben ración conjunta figura Kirder el Herbad, que sería el organizador del sacerdocio.

«Then even as we now are diligent in the affairs and service of the yazads, and are (ourselves) the *domain of the yazads, and even as we with the help of the yazads sought out and conquered these lands, and achieved deeds of fame and courage, so let him also who shall be ruler after us be of good service and good intent towards the yazads, so that the yazads may be his friends as they have been ours.» — inscripción de Shabuhr I, sección 7: el rey se declara dominio de los yazads y encarga a su sucesor el mismo servicio, para que los yazads le sean amigos.

«And I, Kirder the Mobad, have been acknowledged to be of good service and loyal to the yazads and to Shabuhr, King of kings.. .. Shabuhr, King of kings, made my position independent and authoritative over religious matters at court and in every province and place, and over the priesthood throughout the empire.» — inscripción de Kirder, sección 1: el sumo sacerdote declara que Shabuhr hizo su posición independiente y con autoridad sobre lo religioso en toda provincia y sobre el sacerdocio del imperio.

«And at the command of Shabuhr, King of kings, and with the support of the yazads and the King of kings, religious services were multiplied in every province and place, and many Vahram Fires were founded. And many a priest became joyful and prosperous. And charters were sealed for many fires and priestly 'colleges, and much benefit reached Ohrmazd and the yazads, and there was much confusion for Ahriman and the devs.» — inscripción de Kirder, sección 2: la multiplicación de servicios y de Fuegos Vahram se contabiliza como beneficio para Ohrmazd y confusión para Ahriman.

«And after Shabuhr, King of kings, had departed to the Place of the Gods, and his son Ohrmazd, King of kings, was in the land, then Ohrmazd, King of kings, bestowed on me cap and girdle, and increased my dignity and honour.... And I was styled 'Kirder the Mobad of Ohrmazd', in the name of Ohrmazd the Lord.» — inscripción de Kirder, sección 3: el ascenso de título de Herbad a Mobad de Ohrmazd se consigna reinado por reinado, con la fórmula de que el rey partió al Lugar de los Dioses.

«And after Vahram, King of kings, son of Shabuhr, had departed to the Place of the Gods, Vahram, King of kings, son of Vahram, was in the land, who in rule is generous and upright and kind and beneficent and virtuous. And for love of Ohrmazd and the yazads, and for his own soul's sake, he increased my dignity and honour yet more. He gave me the dignity and honour of a nobleman; and . . . throughout the empire I was made more authoritative and independent than formerly over religious matters. And I was made Mobad and Judge of the whole empire, and I was made Master of Ceremonials and Warden of the Fires of Anahid-Ardashir and Anahid the Lady at Istakhr.» — inscripción de Kirder, sección 5: bajo Vahram II el sacerdote recibe dignidad de noble y queda Mobad y Juez de todo el imperio y guardián de los fuegos de Anahid en Istakhr.

«And I was styled 'Kirder by whom Vahram's soul is saved, Mobad of Ohrmazd'. And in every province and place of the whole empire the service of Ohrmazd and the yazads was exalted, and the Mazda-worshipping religion and its priests received much honour in the land. And the yazads, and water and fire and cattle, were greatly contented, and Ahriman and the devs suffered great blows and harm. And the creed of Ahriman and the devs was driven out of the land and deprived of credence.» — inscripción de Kirder, sección 6: el título mismo declara la función, que el alma del rey se salva por él; el balance se dice por pares, los yazads y el agua y el fuego y el ganado contentos, Ahriman y los devs golpeados.

«And Jews and Buddhists and Brahmans and Aramaic and Greekspeaking Christians and Baptisers and Manichaeans were assailed in the land. And images were overthrown, and the dens of demons were (thus) destroyed, and the places and abodes of the yazads» — inscripción de Kirder, sección 7: el sumo sacerdote declara asaltadas en la tierra a seis comunidades por su nombre —judíos, budistas, brahmanes, cristianos de habla aramea y griega, bautistas y maniqueos— y derribadas sus imágenes; el troceo parte el gentilicio al final del renglón; el impreso corta *Greek-speaking* a fin de renglón y `span()` lo devuelve unido como *Greekspeaking*.

«these were plundered and burnt and laid waste by Shabuhr, King of kings, with his armies. There too, at the command of the King of kings, I reduced to order the priests and fires which were in those lands. And I did not allow harm to be done them, or captives made. And whoever had thus been made captive, him indeed I took and sent back to his own land.» — inscripción de Kirder, sección 8: el mismo texto que cuenta el saqueo declara que él ordenó a los sacerdotes de esas tierras, no permitió que se les dañara ni cautivara y devolvió a los cautivos a su tierra.

«And heretics and harmful men, who being in the priesthood did not in their expositions further the Mazda-worshipping religion and the service of the yazads, them I punished and rebuked until through me they were amended.» — inscripción de Kirder, sección 9: el castigo interno alcanza a los sacerdotes cuya exposición no adelantaba la religión.

«And I drew up many documents and charters for fires and priestly 'colleges. And with the support of the yazads and the King of kings, and by my act, many Vahram Fires were founded in the land of Iran, and many next-of-kin marriages were made, and many people who had not believed, became believers. And there were many who had held the religion of the devs, and by my act they abandoned the religion of the devs and accepted the religion of the yazads.» — inscripción de Kirder, sección 10: entre los logros que el sumo sacerdote se apunta están los matrimonios entre parientes próximos y las conversiones desde la religión de los devs.

«And many 'seasonal observances were held, and many religious accountings, in various ways, and other services for the yazads too were greatly increased and exalted, which have not been written of in this inscription; for if they had been written of, then it would have been too much.» — inscripción de Kirder, sección 11: el propio texto declara que deja fuera parte de lo hecho para no alargarse.

«And let whoever may see this record and read it aloud, be just and generous, even as I have been, for the sake of the yazads and rulers and his own soul, so that good fame and fortune may come to him in the flesh and blessedness attend his soul hereafter.» — cierre de la inscripción de Kirder: la exhortación al lector en voz alta, con premio en la carne y bienaventuranza para su alma.

«Daray, son of Daray, commanded that two written copies of all Avesta and Zand, even as Zardusht had received them from Ohrmazd, be preserved: one in the Royal Treasury and one in the Fortress of Archives.» — Denkard IV, versículo 1: dos copias escritas del Avesta y el Zand, una en el Tesoro Real y otra en la Fortaleza de Archivos.

«Valakhsh the Ashkanian commanded that a memorandum be sent to the provinces (instructing them) to preserve, in the state in which they had come down in (each) province, whatever had survived in purity of the Avesta and Zand as well as every teaching derived from it which, scattered through the land of Iran by the havoc and disruption of Alexander, and by the pillage and plundering of the Macedonians, had remained authoritative, whether written or in oral transmission.» — Denkard IV, versículo 2: el arsácida manda preservar lo que sobreviviera en pureza tras el estrago de Alejandro, escrito o en transmisión oral.

«His Majesty Ardashir, King of kings, son of Papak, acting on the just judgment of Tansar, demanded that all those scattered teachings should be brought to the court. Tansar assumed command, and selected those which were trustworthy, and left the rest out of the canon. And thus he decreed: 'Henceforth only those are true compositions which are based on the Mazda-worshipping Religion, for now there is no lack of information and knowledge concerning them.'» — Denkard IV, versículo 3: Tansar selecciona lo fidedigno y deja el resto fuera del canon, y decreta que en adelante solo son verdaderas las composiciones fundadas en la religión de adoración de Mazda.

«Shabuhr, King of kings, son of Ardashir, further collected the non-religious writings on medicine, astronomy, movement, time, space, substance, accident, becoming, decay, transformation, logic and other crafts and skills which were dispersed throughout India, Byzantium and other lands, and collated them with the Avesta, and commanded that a copy should be made of all those writings which were flawless, to be deposited in the Royal Treasury.» — Denkard IV, versículo 4: los escritos no religiosos de medicina, astronomía, tiempo, espacio, sustancia, accidente y lógica dispersos por India y Bizancio se cotejan con el Avesta y se copian para el Tesoro Real.

«Shabuhr, King of kings, son of Hormizd, induced men from all provinces to orient themselves towards God through disputation, and put forward all oral traditions for consideration and examination. After the triumph of Adurbad, through his declaration put to trial by ordeal, [in disputation] with all those sectaries and heretics who studied the nasks, he made the following statement: 'Now that we have gained an insight into the Religion in the worldly existence, we shall not tolerate anyone of false religion, and we shall be still more zealous.'» — Denkard IV, versículo 5: tras el triunfo de Adurbad en la ordalía, el rey declara que no tolerará a nadie de religión falsa.

«And from the first I, Kirder, underwent much toil and trouble for the yazads and the rulers, and for my own soul's sake. And I caused many fires and priestly 'colleges to flourish in Iran, and also in non-Iranian lands. There were fires and priests in the non-Iranian lands which were reached by the armies of the King of kings.» — inscripción de Kirder, sección 8: el sumo sacerdote declara haber hecho florecer fuegos y colegios sacerdotales en Irán y también en tierras no iranias, las que alcanzaron los ejércitos del rey.

«The provincial capital Antioch and the province of Syria, and the districts dependent on Syria; the provincial capital Tarsus and the province of Cilicia, and the districts dependent on Cilicia; the provincial capital Caesarea and the province Cappadocia, and the districts dependent on Cappadocia, up to Pontus, and the province of Armenia, and Georgia and Albania and Balasagan, up to the 'Gate of the Alans'» — inscripción de Kirder, sección 8: la lista de tierras no iranias, de Antioquía y Siria a Tarso, Cesarea, Capadocia, Ponto, Armenia, Georgia, Albania y Balasagan hasta la Puerta de los Alanos.

«I give thanks unto God . . . for all the favours which he has shown me.... Many benefits require in return a deep sense of obligation And since I hold that gratitude should express itself in both word and deed, I have sought the course of action most pleasing to God, and have found that it consists in that whereby sky and earth continue to exist, the mountains remain immovable, the rivers flow, and the earth is kept pure: that is to say, in equity and justice.» — Karnamag i Anoshiravan: el rey cifra el obrar más grato a Dios en aquello por lo que subsisten cielo y tierra, los montes no se mueven, los ríos corren y la tierra se mantiene pura, es decir, la equidad y la justicia.

«Even as our royal throne cannot stand upon its two front legs without the back ones, so also our government cannot stand and be secure if we incense the Christians and the adherents of other religions, who are not of our faith. Cease, therefore, to harass the Christians, but exert yourselves diligently in doing good works, so that the Christians and the adherents of other religions, seeing that, may praise you for it, and feel themselves drawn to our religion.» — carta de Hormizd IV a los magos principales: el rey manda dejar de hostigar a los cristianos con un argumento de gobierno, la imagen del trono que no se sostiene sobre dos patas.

«Then the marzban made terms with Hudhaifah for all the people of Adharbaijan for 800,000 dirhams, the conditions being that he should not kill or enslave any of them, nor raze any fire temples,... nor hinder the people of ash-Shiz in their peculiar custom of dancing on their festal days nor in observing their usual observances.» — Baladhuri, Los orígenes del estado islámico: las condiciones de la capitulación de Adharbaijan incluyen no matar ni esclavizar, no arrasar templos del fuego y no estorbar la danza de los de ash-Shiz en sus días de fiesta.

«'Umar afterwards removed Hudhaifah and appointed as governor of Adharbaijan Utbah ibn-Farkad as-Sulami.... When he arrived at Ardabil he found its people in possession of a treaty, but some of them had broken it, so he raided them, defeating and plundering them.» — Baladhuri: el gobernador siguiente halla a la gente en posesión de un tratado y, al romperlo algunos, los saquea.

«In the reign of Mu'awiya (661-680) Bukhara was conquered by Qutaiba ibn Muslim.... (2) In Bukhara there was a bazar called the bazar of Makh. Twice a year for one day there was a fair.... On the day of the fair, when the people had gathered, all went into the fire temple and worshipped fire. The fire temple existed to the time of Islam when the Muslims seized power and built a mosque on that place.» — Narshakhi, Historia de Bujará: la feria del bazar de Makh acababa entrando todos al templo del fuego, que duró hasta que los musulmanes levantaron allí una mezquita.

«The inhabitants of Bukhara became Muslims, but each time after the Muslims withdrew they apostatised. Qutaiba ibn Muslim converted them to Islam three times, but they (repeatedly) apostatised and became infidels. The fourth time he made war he seized the city and established Islam there after much difficulty. He instilled Islam in their hearts and made (their religion) difficult for them in every way.» — Narshakhi: la conversión hubo de repetirse cuatro veces, con apostasía cada vez que los musulmanes se retiraban.

«Qutaiba thought it proper to order the people of Bukhara to give one half of their homes to the Arabs so that the Arabs might be with them and informed of their sentiments. Then they would be obliged to be Muslims. In this manner he made Islam prevail and imposed the religious laws on them. He built mosques and eradicated traces of unbelief and the precepts of the fire-worshippers. He laboured a great deal and punished everyone who broke the decrees of the religious laws.» — Narshakhi: la medida de alojar árabes en la mitad de cada casa se declara medio para que los vecinos quedaran obligados a ser musulmanes.

«built a grand mosque inside the citadel of Bukhara in the year 712/3. That place (formerly) had been a temple. He ordered the people of Bukhara to assemble there every Friday, for he had it proclaimed that 'Whosoever is present at the Friday prayer, I will give him two dirhams.'» — Narshakhi: la mezquita mayor se levanta donde había templo y se paga dos dirhams por asistir a la oración del viernes.

«Outside the city were 700 villas where the rich people lived and they were very arrogant. Most of them did not come to the grand mosque. The poor wanted the two dirhams but the rich had no need for them. One Friday the Muslims went to the gates of the villas and called them to the Friday prayer and pleaded with them. The residents, however, threw stones at them from the roofs of the villas. They fought and the Muslims were victorious.» — Narshakhi: los pobres querían los dos dirhams y los ricos no los necesitaban, y de ahí la pedrada desde los techos y la pelea.

«The dhimmi... has to stand while paying and the officer who receives it sits. The dhimmi has to be made to feel that he is an inferior person when he pays.... He goes on a fixed day in person to the emir appointed to receive the poll tax. He sits on a high throne. The dhimmi appears before him offering the poll tax on his open palm. The emir takes it so that his hand is on top and the dhimmi's below. Then the emir gives him a blow on the neck and one who stands before the emir drives him roughly away... . The public is admitted to see this show.» — guía para funcionarios musulmanes sobre el cobro de la jizya: el rito de cobro se describe como escena pública de humillación, con golpe en el cuello incluido.

«Before his departure, Ziyad gave him the following order: 'When you go there, kill Shabur, the chief of the priests of the fire temples, and stamp out their fires.'» — Historia de Sistán: la orden del gobernador de matar al jefe de los sacerdotes y apagar los fuegos.

«Whereupon the Moslems of Sistan said: 'If our Prophet (the blessings of God upon him!) or the first four Caliphs have done this to a group which have made peace with them, then we shall carry out the order; but if this has not been the case, then we must not act in this matter contrary to Islamic law and our peace (agreement).'» — Historia de Sistán: los propios musulmanes de Sistán condicionan el cumplimiento de la orden a que el Profeta o los primeros califas lo hubieran hecho con un grupo que pactó con ellos.

«You must not (harm them) because they have made a treaty of friendship with us and those places of worship are theirs. The Persians say: "We worship God and we have our fire temples and our sun. But it is not the sun and the fire temple we worship; on the contrary, they are ours in the same way that the altars [of mosques, i.e. the mihrab] and the Ka'ba are yours."» — Historia de Sistán: la respuesta de la corte cita en estilo directo lo que dicen los persas, que adoran a Dios y que el sol y el templo del fuego son suyos como el mihrab y la Kaaba de los musulmanes; es un testimonio musulmán de cómo los zoroástricos describían su propio culto.

«In as much as this is so, you should not exterminate (their temples), since they have fire temples in the same fashion that Jews have synagogues and the Christians their churches. Since they are all Peoples of the Book, what difference does the place of worship make, since we worship God?» — Historia de Sistán: el argumento equipara el templo del fuego con la sinagoga y la iglesia y cuenta a los zoroástricos entre los Pueblos del Libro.

«Furthermore they resent the destruction of any object or any building of ancient standing. If our Prophet (the blessings of God be upon him!) had so desired he would have permitted none of these to exist, but would have exterminated all the infidels and all religions other than Islam. However, he did not do so, and did not destroy them, but made peace with them on the basis of a capitation tax (jizya)» — Historia de Sistán: la respuesta se apoya en el precedente del Profeta, que pudo exterminar y en cambio pactó sobre la base de la capitación.

«Khusrow, King of kings, son of Kavad, after he had put down heresy and evil dominion with fullest antagonism, greatly promoted detailed knowledge and investigation in the matter of all heresy within the four estates, according to the revelation of the Religion.» — Denkard IV, versículo 6: el rey promueve la investigación detallada sobre toda herejía dentro de los cuatro estados; el tramo arranca tras el corte de chunk, que parte *(6) His present Majesty*.

«And at an assembly (of representatives) of the realm he declared: 'We have recognised the truth of the Mazda-worshipping Religion; and the wise can with confidence establish it in the world by discussion. But to be a bounteous propagator (of the faith) and a foremost sage lies essentially not so much in discussion as in purity of thought, word, act, the guidance of the Good Spirit and the worship of the gods, paid purely in conformity with the Holy Word.'» — Denkard IV, versículo 6: el rey declara reconocida la verdad de la religión y a la vez pone la propagación no tanto en la discusión como en la pureza de pensamiento, palabra y acto.

«In the name and with the praise and help of the Creator Ormazd, the radiant and glorious, and of the invisible and visible yazads and of all fravashis of the just, and of Mihr, Srosh and Rashn, and of the Glory of the pure and good Mazda-worshipping religion!... May the lay leaders and behdins of India, and Changa Shah, chief of the town of Navsari, and further the athornans, high priests and herbads of Navsari, and also of Surat, Anklesar, Broach and Cambay .. . abide with long life and health; may their names be perpetuated and their souls be blessed!» — carta irani de 1478, versículo 1: el saludo nombra por su rango a los destinatarios parsis, behdins, Changa Shah, athornans, altos sacerdotes y herbads de Navsari, Surat, Anklesar, Broach y Cambay.

«Let (them)... know that during the times which have elapsed since Gayomard, down to this day, there has been no period more grievous and troublesome than this beginning of the millennium of Wrath, not even the period . . . of the Greek Alexander» — carta irani, versículo 2: los sacerdotes iranis declaran que no ha habido periodo más penoso que este comienzo del milenio de la Ira, ni siquiera el de Alejandro.

«(Yet) we hope that by Ormazd's grace Ushedar son of Zardusht, Pishotan son of Vishtasp, and mighty, victorious Bahram, the auspicious King of his time who will bring 'goodness, will very swiftly become the protectors and nourishers of the good, and will destroy and annihilate the wicked, so that (prosperous) times may approach for those of the Good Religion.» — carta irani, versículo 2: la esperanza se pone en Ushedar, Pishotan y Bahram, es decir, en la expectativa apocalíptica como respuesta al presente.

«Nariman Hoshang, who came to Yazd, did not know Persian for the first year. He spoke a few words, but we did not fully understand their purpose. We said: 'If you want us to understand each other, stay here for the length of a year.'» — carta irani, versículo 3: el enviado parsi no sabía persa y los iranis le piden quedarse un año para entenderse.

«He lived in Yazd and did some trafficking in dates. He learnt some Persian, and then put questions to us, saying that priestly functions and acts of worship were carried on in Navsari and Surat, and that there was an Atash Bahram. But we (had) pondered over this for a year from the time (of his arrival), and we felt no confidence (about instructing him as a layman), and were not over-hasty in allowing him (to learn) how to dispose of a corpse with due rites; but we are writing a little of the niceties of such affairs, and we are writing on several other subjects, e.g.... about a woman who bears a still-born child.» — carta irani, versículo 3: los iranis declaran su reserva ante instruir a un laico y explican que por eso tardaron un año en escribir sobre cómo disponer de un cadáver.

«Nariman . . . helped to carry the bier of the dead; but he could not enter the dakhma, as it is not permissible; but he learnt something of the ritual and about (handling) the ceremonial apparatus. Going in and out of a dakhma, or walking along the way in front of the corpse, is not allowed.» — carta irani, versículo 4: al laico se le permite cargar el féretro pero no entrar al dakhma ni ir delante del cadáver.

«Again let it be known that it was so represented . . . that the head priests and wise dasturs and herbads of India are not familiar with the script [i.e. Pahlavi] in which are written the Zand of the Avesta and the judicial decisions and rituals, and are quite unable to read it.» — carta irani, versículo 5: los iranis consignan que los dastures y herbads de la India no saben leer la escritura en que están el Zand, las decisiones judiciales y los rituales.

«Since so much effort has already been made by these wise men on behalf of the religion of Ormazd and Zardusht, let a pair of herbads (from among them) come to this place, and refresh themselves a little in the Zand and the religious decisions, until the time when mighty Bahram and Pishotan son of Vishtasp shall arrive, and shall revive the good laws and religion.» — carta irani, versículo 5: la propuesta es que un par de herbads indios vaya a Irán a refrescarse en el Zand y en las decisiones religiosas hasta que lleguen Bahram y Pishotan.

«these things, and we do not rely on this (sort of) instructions, for if we were to send (them verbally) we fear that there might be additions and omissions, and we should be responsible for the sin.» — carta irani, versículo 6: los sacerdotes se niegan a instruir de viva voz por temor a añadidos y omisiones de los que serían responsables ante el pecado.

«Nariman Hoshang... has said: 'In Navsari there is a leader of the Zoroastrians who is called Changa Shah, and he has secured exemption for the Zoroastrians of Navsari from payment of the capitation tax (jizya).' All Zoroastrians here pronounced blessings on him. The mercy of God be upon that pious soul, and thanks be to God that there are such Zoroastrians in the land of Hindustan.» — carta irani, versículo 7: la exención de la jizya lograda por Changa Shah para los zoroástricos de Navsari se celebra desde Yazd con bendiciones.

«If (Hindu) servant boys and girls have faith in the Good Religion, then it is proper that they should tie the kusti, and when they become instructed, attentive to the religion, and steadfast, the barashnom should be administered to them.» — carta irani, versículo 8: los criados hindúes que crean en la Buena Religión pueden atarse el kusti y, ya instruidos y firmes, recibir el barashnom; es el pasaje que consigna una vía de entrada a la comunidad.

«From the city of Kerman, our abode and resting place, we send manuscripts of the Vishtasp Yasht and Visperad . . . so that the dasturs and those of the priestly class in Hindustan may make a copy thereof, and we also write to say that, if need be, a duplicate copy will be sent. Should you have duplicates of any books, please send them for this congregation, so that you will lay us under obligation, and all those of the Good Religion will share in the reward and recompense.» — cartas iranis de los siglos XVI y XVII, versículo 1: el envío de manuscritos del Vishtasp Yasht y el Visperad a la India va con la petición de duplicados a cambio.

«Again, of every book, whether Avesta or Pahlavi, which there may be in Hindustan, show us (its contents) by copying out several sheets from the beginning, middle and end of it, so that it may be found out what books there are over there.» — cartas iranis, versículo 2: la petición de copiar varias hojas del principio, el medio y el fin de cada libro es un censo bibliográfico a distancia.

«As you asked for religious books, we are sending . . . whatever was procurable, viz.... religious manuscripts on every subject, such as Saddar Bundahesh, Saddar-i Saddar, and a Viraf Namag [i.e. Arda Viraz Namag] illustrated with pictures, and several pages of religious decisions on every kind of allowable and non-allowable (actions), and a chapter on the enthronement of an Atash Bahram, and a chapter on surrounding a corpse with a ritually drawn furrow.» — cartas iranis, versículo 2: la lista de lo enviado incluye el Saddar Bundahesh, el Saddar-i Saddar, un Viraf Namag ilustrado y capítulos sobre la entronización de un Atash Bahram y sobre el surco ritual alrededor del cadáver.

«When sovereignty departed from Yazdegird (III), Unbelievers came and seized his throne.... Alas for the land of the faith, which was made desolate! . .. Laymen and priests left their homes . . . for their religion. For a hundred years they lived in Kohistan.» — Qissa-i Sanjan: el relato de la emigración arranca con la caída de Yazdegird III y cien años en Kohistán.

«When they were in this plight, a virtuous sage . . . said to his companions: 'It will be hard to stay here, for fear of the Unbelievers.' So the peerless priests and laymen departed for the city of Hormuz. After fifteen years spent in that clime, each one of them had endured much trouble from the infidels.» — Qissa-i Sanjan: la salida a Hormuz y los quince años de penalidades allí.

«The wise Dastur who was with them said . . . : 'It will be well if we leave this country . . . and flee for fear of life and for religion's sake to India.' Then a ship was made ready for the sea.... When the ship came in sight of land, anchor was dropped at Div.» — Qissa-i Sanjan: el motivo declarado de la travesía a la India es doble, el temor por la vida y la religión.

«The people of the Good Religion stayed there for nineteen years . . . . The aged Dastur said . . . : 'From here too we must depart for another place ...'. They set sail swiftly for Gujarat. When the vessel had made some way across the sea, a fearful storm approached.» — Qissa-i Sanjan: diecinueve años en Div antes de la travesía a Gujarat y la tormenta.

«(They prayed): 'Victorious Bahram, come to our aid and bring us out triumphant from this trouble!... If we reach Hind . . . we will kindle a great Atash Bahram.'» — Qissa-i Sanjan: el voto hecho en la tormenta, encender un gran Atash Bahram si llegan a la India, es el origen que el poema da al Iranshah.

«In that region was a virtuous Rajah who had opened his heart to holiness. His name was Jadi Rana. He was liberal, sagacious and wise. A Dastur renowned for learning and prudence went to him with gifts and, invoking blessings on him, said: Ό Rajah of Rajahs, grant us a place in this land! We are strangers seeking protection . . . having come here solely for the sake of our religion» — Qissa-i Sanjan: el Dastur se presenta ante Jadi Rana pidiendo sitio como forastero que busca protección por causa de su religión.

«When that prince beheld them, a sudden terror filled his heart. Fears for his crown entered his mind, lest they lay waste his kingdom.» — Qissa-i Sanjan: el poema consigna el temor del rajá por su corona al ver a los recién llegados.

«Second, if we give you shelter, you must abandon the language of your country, give up the Iranian tongue and adopt the speech of the realm of Hind. Third, as to your women's dress, they should wear garments like those of our females. Fourth, you must lay aside all your arms and swords and cease to carry them anywhere. Fifth, when your children wed, the marriage knot must be tied at night-time. If you first give a solemn promise to observe all this, you will be given places and abodes in my land.'» — Qissa-i Sanjan: las cuatro condiciones del rajá —dejar la lengua irania, vestir a las mujeres como las del país, deponer las armas y casar de noche— son el pacto sobre el que se funda la comunidad parsi.

«Then the old priest addressed him thus: Ό wise king, listen now to what I say of our creed.... Know that we are worshippers of God.... We strangers are of the seed of Jamshid, and reverence the sun and moon. Three other things also out» — Qissa-i Sanjan: la profesión que el sacerdote hace ante el rajá se declara adoración de Dios y descendencia de la simiente de Jamshid, con reverencia al sol y a la luna; el tramo se corta en el límite de plana.

«of creation we hold in honour, namely the cow, fire and water. . . . It is the Lord who has created all things which are on earth, and we pray to them, because He Himself has chosen them. Our sacred girdle is made of seventy-two threads, and when we tie it on we utter solemn professions of faith» — Qissa-i Sanjan: el sacerdote acota la reverencia, que se dirige a lo creado porque Dios mismo lo escogió, y describe el cordón sagrado de setenta y dos hilos.

«All their other rites and customs he described one by one to the Rajah . . . and that good king forthwith commanded that they should dwell in his domain A place was chosen whose soil was excellent, and there they made their abode . . . . The Dastur gave it the name of Sanjan, and soon it was flourishing even as the realm of Iran.» — Qissa-i Sanjan: el rajá concede morada tras oír los ritos, y el asentamiento recibe el nombre de Sanjan.

«Again, he should know that this great work (of leadership) should be very well performed, so that he may keep his soul vigilant, and protect the priests and laity.... If he suspects that a Zoroastrian does not cause his wife or child to be virtuous, or if any commits an offence, then indeed he must be as well informed of the circumstances as a master of a family in his own house.» — carta irani, versículo 7: el deber del jefe de la comunidad se compara con el del amo de casa, que ha de estar igual de informado.

«If a person marries a wife and she practises sorcery, or entrusts her children to unbelievers for instruction, and if that worthy (leader) does not inquire into it, it is a great sin, for it behoves him, as well as the priests, to prescribe punishment and retribution to the wrongdoers, so that they may become free from sin and may do as many meritorious acts as the Kayan kings.» — carta irani, versículo 7: las dos faltas que se nombran son que la mujer practique hechicería y que se entreguen los hijos a no creyentes para instruirlos, y no inquirirlas es pecado grave del jefe.

«One day they chanced to have business with the Rajah.... The Dastur then addressed him thus: Ό Prince, you have given us a dwelling place in this land. Now we wish to install in the Indian clime an Atash Bahram; but land should be cleared for three farsangs, so that the religious ceremonies may be properly performed. No stranger should be there, none but wise men of the Good Religion» — Qissa-i Sanjan: la instalación del Atash Bahram exige despejar tres farsangs de tierra y que no haya extraño alguno en ellos.

«Straightway the Prince issued his commands and gave the Dastur a pleasant site.... For several days and months (the priests) recited yasnas and yashts and worked with great energy. The laymen too were concerned with the matter, and provided, out of their zeal for the faith, all the various things needful.» — Qissa-i Sanjan: la consagración se hace con yasnas y yashts durante días y meses, con los laicos aportando lo necesario.

«Things were everywhere easy for them, for 'alat' [i.e. ritual objects and utensils] had been brought from Khorasan. With those 'alat' from Khorasan, they accomplished their task without trouble. The reason was that several (other) parties of priests and laymen of holy lives had also arrived in that place.... They had brought with them ample resources and they thus consecrated fire according to the dictates of the religion. Aged priests thus installed the Iranshah, a Light full of light All the laity and priests then celebrated in that land a special holy day with feasting.» — Qissa-i Sanjan: el poema atribuye la facilidad a que los alat se habían traído de Khorasan, y nombra al fuego instalado el Iranshah, una Luz llena de luz.

«The people of the Good Religion were also dispersed. There is . . . a hill named Bahrot. Many crept to it to save their lives.... Twelve years thus passed; they had carried the Iranshah along with them. After a time, at the Lord's command, they forgathered again with their kith and kin. Taking the Atash Bahram with them, they all arrived at Bansda.» — Qissa-i Sanjan: doce años en el monte Bahrot con el Iranshah a cuestas antes de llegar a Bansda.

«In this manner some three hundred years passed, and people left that place in small or large» — Qissa-i Sanjan: trescientos años y la dispersión de la gente en grupos; el tramo se corta en el límite de chunk y sigue en la misma plana con la dispersión por Gujarat.

«groups. They scattered in all directions through the land of Hind, choosing places to their liking.... Some departed towards Broach..., some reached the town of Anklesar or strode proudly off to the city of Cambay. Others bore all their goods and chattels to Navsari.... Wherever each felt himself at ease, there he made his home....» — continuación: la dispersión por Broach, Anklesar, Cambay y Navsari se cuenta como elección de cada cual.

«were perpetual spring there. Time passed this way; and those born into the Good Religion, old men even and women too, came to venerate the Iranshah from every district in which there were people of that pure creed. Just as in earlier times people used to go on special pilgrimage to far-famed Sanjan, so Parsis now came to Bansda from diverse places, with numerous offerings.» — Qissa-i Sanjan: el Iranshah en Bansda se vuelve destino de peregrinación parsi como antes lo había sido Sanjan; el tramo arranca tras el corte de plana.

«When fourteen years had passed . . . a layman . . . came forward to preserve the faith.... His name was Changa Asa.... He gave money from his own resources to those who had no sacred shirt or girdle.... No afflicted person went to him for whom . . . he did not provide some relief.... One year [he] went to the House of the Fire in pursuance of a vow.» — Qissa-i Sanjan: Changa Asa, laico, costea camisa y cordón sagrados a quien no los tiene y va en cumplimiento de un voto a la Casa del Fuego.

«Who at the three divisions of the day [i.e. dawn, noon and sunset] meditate with 'niyayesh' prayers on the sun and the group of five elements — fire, wind, earth, primordial space, water,... and on Hormazd, the Lord of the gods, mighty through many virtues, on him, the only merciful one - those are we Parsis, fair-skinned, brave, heroic abode of great strength.» — shlokas de Aka Adhyaru, verso 1: el estribillo *those are we Parsis* cierra cada estrofa, y la primera define a los parsis por la meditación de las tres horas sobre el sol, los cinco elementos y Hormazd.

«Who in this world at the time of bathing, meditation, recitation (of the holy scriptures), offering to the fire, eating, answering calls of nature, keep the rule of silence mentioned in the scriptures (and) laid down by their own preceptors . . . those are we Parsis....» — shlokas, verso 2: la regla de silencio, el baj, se guarda al bañarse, meditar, recitar, ofrecer al fuego, comer y hacer de cuerpo.

«Who wear against their bodies a fair garment of fine material, which has the qualities of a coat-of-mail, (and) at their waists a girdle, the good woollen 'kusti'» — shlokas, verso 3: el sudra se describe con cualidades de cota de malla, y el kusti de lana como cinturón.

«(Whose) young women celebrate their auspicious feast(s), accompanied by the singing of songs, at the marriage ceremony on auspicious days, and use sweet-smelling sandal and other scents on their bodies; who are pure in their behaviour, their conduct being of many virtues, attached to the precepts of the beautiful scriptures» — shlokas, verso 4: la boda con cantos, sándalo y perfumes, y la conducta atenida a los preceptos de las escrituras.

«In whose house(s) there is always (food), pleasant and delicious to the taste, and the giving of food; (whose) custom is to bestow in charity pools, wells and reservoirs here on the surface of the earth; who always practise the giving of things such as clothes to people with the virtues of Brahmins» — shlokas, verso 5: la caridad se describe con obra pública —pozos, albercas y aljibes— y con el don de ropa a gente con virtudes de brahmanes.

«There is as much joy as sorrow, (there is) bliss and grief, knowledge and ignorance; and as much right as wrong, unfruitful and fruitful deeds, and malady and health, and high and low, and likewise the Creator and the Destroyer, consisting in light and darkness; on whose way(s) it is thus laid down as twofold» — shlokas, verso 6: el dualismo se enuncia en sánscrito por pares, del gozo y la pena al Creador y el Destructor, luz y tiniebla.

«Five times every day there should be an offering (to the fire) with pieces of aloe and sandalwood which has been dried for six months, with fragrance of wood and camphor (and) with recited words formed through sacred formulas; they (the Parsis), namely, help the fire with (their) efforts . . . , who have the law of truth as principle» — shlokas, verso 8: la ofrenda al fuego cinco veces al día, con áloe y sándalo secado seis meses, madera olorosa y alcanfor.

«For whose women there shall be purity in the menstrual period after the seventh night; and purity after one pure month at the time of a birth, thus (shall there be) purity of the body; (whose women) are of pleasing behaviour, sparkle like new gold ornaments, are vigorous and very strong, since (they are) exceedingly pure and have laughing faces» — shlokas, verso 9: los plazos de pureza tras la menstruación y tras el parto, y la descripción de las mujeres como vigorosas y de rostro risueño.

«There is no intercourse with courtesans; at the time of the offering to the ancestors there is special care of the fire...; there is no meat (eaten) except in sacrifice [i.e. when the act of killing has been sanctified];» — shlokas, verso 10: no se come carne salvo en sacrificio, es decir, cuando el acto de matar se ha santificado.

«A woman who has given birth to a child does not engage herself in the work of cooking for forty days, remains wholly silent, sleeps much, dedicates herself to murmuring prayers after bathing and to praising the sun;... whose caste is not inferior, providing constant security» — shlokas, verso 11: los cuarenta días tras el parto, sin cocinar, en silencio, con oración murmurada y alabanza al sol.

«Who always think of water, sky, moon, fire, wind, earth, sun and Hormazd, the wise, imperishable, immortal, who is to be reflected upon by the mind» — shlokas, verso 12: la serie de lo que siempre se piensa junta los elementos con Hormazd, sabio, imperecedero e inmortal.

«May Hormazd protect you, the Lord of the gods, effecting complete victory, the giver of increase in children and grandchildren; may he, effecting abundant wealth and fortune, destroy the sin!» — shlokas, verso 16: la bendición final pide victoria, descendencia y abundancia, y destrucción del pecado.

«In the most eastern part of Persia, and in the province of Kerman, which forms its frontier to the east, there have remained a number of those ancient and true Persians who, although they have mixed with the others, and by identifying themselves with their conquerors, have become like one people, have nevertheless not ceased to hold steadfastly to their original way of life, their customs and their religion.» — Figueroa: los persas antiguos de Kermán se han mezclado con los demás y sin embargo, dice, no han dejado su modo de vida, sus costumbres ni su religión.

«Thus they venerate to this day the sun, as did the Persians of old when their empire was the greatest in the world, and, following their example, they keep fire always burning in their homes, maintaining it, so that it should never be extinguished, with as much care as did once the Vestal Virgins of Rome.» — Figueroa: compara el cuidado del fuego siempre encendido en las casas con el de las vestales de Roma; el testimonio dice que veneran el sol.

«There are no men in the world so scrupulous of discovering the mysteries of their religion as the Gaurs; so that I was forced to frequent their company very much . . . to pick out what I have here to deliver.... There are now above 10,000 in Kerman, where I stayed three months in the year 1654;... four days' journey from whence stands their principal temple, where their chief priest resides; whither they are once in their lives obliged to go on pilgrimage.» — Tavernier: declara haber tenido que frecuentarlos mucho para sacarles lo que cuenta, y sitúa en 1654 su estancia de tres meses en Kermán con más de diez mil de ellos.

«(Their) Prophet perceiving that all the people had him in . . . much veneration, withdrew himself, and would not be seen anymore. Nor do they fully know what became of him; which makes the greatest part of the Gaurs believe, that he was taken up into Paradise both soul and body together.» — Tavernier: recoge la creencia de que el Profeta se retiró sin que se sepa qué fue de él y de que fue llevado al Paraíso en alma y cuerpo.

«They have . . . thirty Holy-days [i.e. the six gahambars]. . ., which they keep very strictly, no man daring to work. But the day of the Birth of their Prophet [i.e. the 'old' No Roz] is celebrated with an extraordinary pomp, besides that then they bestow large alms.» — Tavernier: los treinta días santos que Boyce identifica con los seis gahambars, y la pompa del día que él llama del Nacimiento del Profeta.

«When the Gaurs are sick, they send for their priests, to whom they make a kind of confession; whereupon the priests enjoin them to give alms, and other good works, to gain pardon of their sins.» — Tavernier: la confesión al sacerdote en la enfermedad y la limosna impuesta para ganar perdón.

«When they put any persons to their oaths, they swear them before this fire; for they think no person so impious, as to swear false before that sacred fire, which they take for the witness of their oath. Their priests put them in dread of very great punishments, and threaten them that the heavenly fire will forsake them, if they prove so wicked as to swear falsely before it.» — Tavernier: el juramento ante el fuego, que se toma por testigo, y la amenaza sacerdotal de que el fuego celeste los abandone si juran en falso.

«There are some beasts which the Gaurs do mightily respect, and to which they give a great deal of honour. There are others which they as much abhor, and which they endeavoured to destroy as much as in them lies, believing that they were not created by God, but that they came out of the body of the Devil, whose illnature they retain. The beasts which they principally admire are the cow, the ox, and the dog.... The creatures which they abhor are adders, serpents, lizards, toads, frogs, crayfish, rats, mice, but above all the rest cats . . . ; so that they rather suffer the inconveniency of rats and mice, than ever keep a cat in their houses.» — Tavernier: el reparto de animales en dos listas, con la vaca, el buey y el perro admirados y el gato el más aborrecido, hasta el punto de sufrir ratas antes que tenerlo en casa; el impreso corta *ill-nature* a fin de renglón y `span()` lo devuelve unido como *illnature*.

«The Persian Fire Worshippers . . . work either as ploughmen or as labourers, fullers or workers in wool. They make carpets, caps, and very fine woollen stuffs.» — Chardin: los oficios que enumera son de labranza, batanado y lana, con alfombras, gorros y paños finos.

«They allow their Prophet three children, who are not yet come into the world, though their names be already given them.... The first child . . . they call beforehand 'Ouchider'. He shall come into the world with authority, and shall cause his father's law to be received, and confirm it, not only by his eloquent preaching but by many miracles.» — Tavernier: el primero de los tres hijos que aún no han venido al mundo se llama de antemano Ouchider, y hará recibir la ley de su padre por predicación y milagros.

«The second, whose name is Ouchiderma'. .. shall assist his brother... . The third .. . shall come with more authority than his two brothers, and shall perfectly reduce all people to the religion of their prophet. After which shall be the universal resurrection, at what time all the souls, either in Paradise or Hell, shall return to take possession of their bodies....» — Tavernier: el tercero reducirá a todos a la religión del profeta y tras él vendrá la resurrección universal, con las almas del Paraíso y del Infierno volviendo a sus cuerpos.

«So soon as women or maids perceive the custom of nature upon them, they presently leave their houses, and stay alone in the fields in little huts made of hurdles or wattlings, with a cloth at the entering in, which serves for a» — Tavernier: la reclusión menstrual en cabañas de zarzo en el campo; el tramo se corta en el límite de chunk y sigue con la puerta de tela y la comida traída a diario.

«The Gaurs would not be thought to give honour to fire under the title of adoration. For they do not account themselves idolaters, saying that they acknowledge but» — Tavernier: ellos mismos rechazan que se tome por adoración el honor que dan al fuego; el tramo se corta en el límite de chunk y sigue con la declaración de un solo Dios.

«only one God, Creator of Heaven and Earth, whom they only adore. As for the fire, they preserve and reverence it, in remembrance of the great miracle by which their Prophet was delivered [in infancy] from the flames.» — continuación: declaran adorar solo a un Dios creador del cielo y la tierra y reverenciar el fuego en memoria del milagro del Profeta.

«One day being in Kerman, I desired to see that fire, but they answered me, they could not permit me. For, say they, one day the governor of Kerman being desirous to see the fire, not daring to do otherwise, they showed it him. He, it seems, expected to see some extraordinary brightness; but when he saw no more than what he might have seen in a kitchen or a chamber fire, fell a-swearing and spitting upon it as if he were mad.» — Tavernier: el relato que le dan de por qué no enseñan el fuego empieza con el gobernador que esperaba un brillo extraordinario y al ver un fuego de cocina se puso a jurar y a escupirlo.

«Whereupon the sacred fire, being thus profaned, flew away in the form of a white pigeon. The priests considering then their misfortune, which had happened through their own indiscretion, fell to their prayers with the people, and gave alms; upon which, at the same time, and in the same form the sacred fire returned to its place; which makes them shy to show it again.» — Tavernier: el fuego profanado vuela en forma de paloma blanca y vuelve tras oración y limosna, y por eso son reacios a mostrarlo.

«believe that it is the first of all vocations, that which the 'Sovereign God' and the 'Lesser Gods', as they say, approve of most and which they reward most generously. This opinion, made by them into a article of faith, causes them to turn naturally to work on the land. . .. Their priests teach them that the most virtuous action is to beget children, and after that to cultivate a piece of waste land, or to plant a tree.» — Chardin: los sacerdotes enseñan que la acción más virtuosa es engendrar hijos y después cultivar un baldío o plantar un árbol.

«These ancient Persians have gentle and simple ways, and live very peaceably under the guidance of their elders, from among whom they elect their magistrates, who are confirmed in their office by the Persian government. They drink wine, and eat all kinds of flesh.... But otherwise they are very particular, and hardly mix at all with other people, especially not with Mahometans.» — Chardin: eligen magistrados entre sus mayores, confirmados por el gobierno persa, beben vino y comen toda clase de carne, y apenas se mezclan con otra gente.

«Their principal temple is near Yazd, in a mountain eighteen leagues distant. This is their great 'atesh-gah'.... This place is also their oracle and academy. It is there that they communicate their religion, their maxims and their hopes. Their high pontiff lives there always, and without quitting it. He is called the 'dastur-dasturan'. This pontiff has with him several students, who form a kind of seminary. The Mahometans allow it, because it is inconspicuous, and generous presents are made to (their) officials.» — Chardin: el atesh-gah principal es a la vez oráculo y academia, con el dastur-dasturan residente y un seminario de estudiantes tolerado por discreto y por los regalos a los funcionarios.

«They suppose that there are two principles of things, it not being possible that there should be only one because all things are of two kinds, or of two natures, that is, good or bad. These two principles are of the Light, which they call Ormous . . . and Darkness, which they call Ariman.... They hold that there are angels, whom they call subaltern gods, assigned to protecting the inanimate creations, each according to his own province.» — Chardin: deriva los dos principios de que todas las cosas sean de dos clases, y llama dioses subalternos a los ángeles asignados a las creaciones inanimadas.

«I observed in the town of Surat . . . another sect called the Parsis;... (and) I thought it would not be unworthy of my labour to bring to the eyes of my countrymen this religion also. For this cause I joined myself with one of their churchmen, called their Daru, and by the interpretation of a Parsi, whose long employment in the company's service had brought him to a mediocrity in the English tongue, and whose familiarity with me inclined him to further my inquiry, I gained the knowledge of what hereafter I shall deliver.» — Lord declara su método: un sacerdote parsi llamado Daru como informante y un parsi de inglés mediocre, empleado de la compañía, como intérprete.

«The behdin [i.e. layman], . .. being by secular occasions drawn from the services of religion, had therefore a less difficult injunction laid upon him: (i) to have shame [i.e. self-respect] ever with them; (ii) to have fear always with them . . . lest they should not go to heaven;» — Lord, capítulo 2: los deberes del laico empiezan por tener siempre vergüenza —Boyce lo glosa como amor propio— y temor de no ir al cielo.

«they are to do anything, to think whether the thing be good or bad that they go about;... (v) whensoever they pray by day, they should turn their faces towards the sun, and . . . by night they should incline towards the moon, for that they are the two great lights of heaven, and God's two witnesses - most contrary to Lucifer [i.e. Ahriman], who loveth darkness more than light» — Lord: la oración se vuelve al sol de día y a la luna de noche, las dos lumbreras del cielo y testigos de Dios, contra Lucifer, que es como Lord llama a Ahriman.

«to know in what manner to pray to God, observing the rites prescribed in the Zendavesta, for God is best pleased with that form of prayer that He hath given in His own book;» — Lord: el primer deber del herbad es orar según los ritos del Zendavesta, porque Dios se agrada de la forma de oración que dio en su propio libro.

«to have a care ever to speak the truth, for all truth cometh from God... but Lucifer is the father of falsehood;» — Lord: la verdad viene de Dios y la falsedad de Lucifer, con los nombres cristianos que el testigo emplea.

«to learn the Zendavesta by heart, that he may be ready to teach it to the behdin.» — Lord: el sacerdote ha de saber de memoria el Zendavesta para enseñarlo al laico.

«door. While they are in that condition, they have meat and drink brought them every day; and when they are free, they send, according to their quality, a kid,» — Tavernier: durante la reclusión les llevan comida y bebida cada día, y al quedar libres mandan una ofrenda según su posición; el tramo se corta en el límite de plana y sigue en la 136 con *or a hen, or a pigeon*.

«or a hen, or a pigeon for an offering; after which they go to the bath, and then invite some few of their kindred to some small collation....» — continuación: tras la ofrenda van al baño y convidan a unos pocos parientes.

«to keep himself pure and undefiled from things polluting, as from the carcasses of the dead, or touching matters unclean, for God is pure, whose servant he is, and it is expected he should be such, abhorring the sight of all things that are foul and loathsome;» — Lord: la pureza del sacerdote se funda en que Dios es puro y él es su siervo.

«Now their Dastur or high priest, whereof they never have but one [locally], to which all the herbads pay their observance, as he is above the rest in dignity so he is enjoined to be above the rest in sanctity» — Lord, capítulo 2: el dastur, uno solo por lugar, ha de estar tan por encima en santidad como lo está en dignidad.

«he must never touch any of a strange caste or sea, of what religion soever, nor any layman of his own religion, but he must wash himself, because God hath made him especially holy to Himself, for which cause he must not approach to God in prayer with the touch of others' uncleanness;» — Lord: el dastur no toca a nadie de casta extraña ni a laico de su propia religión sin lavarse antes; la capa de texto imprime *sea* por *sect*.

«he must do everything that belongeth to himself with his own hand . . . , the better to preserve his purity, viz. to set the herbs in his own garden, to sow the grain of his own field, to dress the meat that he eateth, unless he have his wife to administer to him in that, which is not ever usual;» — Lord: el dastur siembra su huerto, siembra su campo y guisa su comida con sus propias manos para conservar la pureza.

«that he taketh the tithe or tenth of all things from the behdin, as the Lord's dues, and employ it to such uses as he thinketh meet, since the Lord hath made him His almoner and dispenser of charity;» — Lord: el diezmo del laico se cobra como derecho del Señor y se emplea como el sacerdote juzgue, por ser limosnero suyo.

«that as he must use no pomp or superfluity, so of that great revenue that cometh yearly to him, he must leave nothing over-plus at the year's end that must not be bestowed in good uses, either in charitable contributions to the poor, or in building of the temples of God;» — Lord: no debe quedar sobrante al fin del año, sino ir todo en contribución a los pobres o en construcción de templos.

«that (he) be acquainted with all the learning in the Zendavesta, both in that part which treateth of judicial astrology . . . as also in that which concerneth the physician, and most especially in the book of the law . . . ; (ix) that he stand in fear of nobody but God, nor fear anything but sin;» — Lord: el saber del dastur abarca la astrología judiciaria, la medicina y sobre todo el libro de la ley, y no ha de temer a nadie sino a Dios ni a nada sino al pecado.

«Their law alloweth them great liberty in meats and drinks; but because they will not give offence to the Banyans [i.e. Hindus] amongst whom they live, nor displease the Moors [i.e. Muslims] under whose government they are, they especially abstain from eating of kine- and hogs-flesh, meats prohibited by the laws of the two former.» — Lord: la abstención de vaca y de cerdo se declara no ley propia sino miramiento con hindúes y musulmanes entre quienes viven.

«It is observable also amongst them that they eat alone, as a means for greater purity and cleanness, for they suppose they participate of another's uncleanness by eating with them. They likewise drink everyone in several cups, proper and peculiar to their own uses, for the same cause, and if any chance to drink in another man's cup, they wash it three times, and abstain from the use thereof for a certain season after.» — Lord: comen y beben cada uno aparte y con vaso propio porque suponen participar de la impureza ajena al compartirlos.

«and whensoever they eat any fowl or flesh, they carry some part of it to the agiary or temple, as an offering to appease God, thai for the sustenance of man they are forced to take away the life of His creatures.» — Lord: llevan parte de la carne al templo como ofrenda para aplacar a Dios por haber quitado la vida a sus criaturas.

«After this the kindred of the child together with the infant accompany the Daru to the agiary or temple, where he taketh fair water, and putting into it the bark or rind of a tree called 'hom' which groweth at Yazd in Persia . . . he thence poureth the water into the infant, uttering this prayer, that God would cleanse it from the uncleanness of his father and the menstruous pollutions of his mother, which done it departeth.» — Lord: el agua con corteza de hom traída de Yazd se vierte sobre el niño con oración de limpiarlo de la impureza del padre y de la madre.

«They suppose the soul to be vagrant on earth for three days after the decease, in which time Lucifer molesteth it; for security from which molestation it flieth to their holy fire, seeking preservation there; which time concluded, it receiveth justice or reward, hell or heaven.» — Lord: el alma anda tres días por la tierra molestada por Lucifer y se acoge al fuego santo hasta recibir justicia o premio.

«when any man sinneth he may tell him of it, be he never so great; and every man is to obey him, as one that speaketh not in his own cause, but God's;. . . (xiii) that he keep an ever-living fire that never may go out. . . and that he say his prayers over it.» — Lord: el dastur reprende a cualquiera por grande que sea porque no habla en causa propia sino de Dios, y guarda un fuego siempre vivo sobre el que reza.

«The Daru or churchman cometh to the house and casteth the child's nativity . . . ; the mother in the presence of them all [i.e. relatives and» — Lord: el sacerdote echa el horóscopo del niño y la madre le da el nombre; el tramo se corta en el límite de chunk.

«friends] giveth the name to the child, there being no ceremony but the naming of the infant as then used.» — continuación: no hay más ceremonia que el nombrar al niño.

«About the seventh year of the child's age . . . he is taught by the churchman to say some prayers and . . . instructed in religion, wherein, when he is prompt, he uttereth his prayers over the fire. .. . Then after the prayers be concluded, the Daru giveth him water to drink, and a pomegranate leaf to chew in his mouth, to cleanse him from inward uncleanness, so washing his body in a tank with clean water,» — Lord: la iniciación hacia los siete años, con oración sobre el fuego, agua y hoja de granado para limpiar la impureza interior, y baño.

«and putting on him a linen cassock which he weareth next his skin, called 'shuddiro' [= sudra], which descendeth to his waist, as also a girdle of camel's hair called 'cushee' [= kusti], which he ever weareth about him, and is woven . . . by the preacher's own hand. He uttereth these prayers over him: that God would make him a true follower of the religion of the Parsis all the days of his life, of which those garments are the badge or sign.» — Lord: el sudra de lino hasta la cintura y el kusti de pelo de camello tejido por el propio predicador son, dice, la insignia de seguir la religión de los parsis.

«will permit) assemble themselves for three days together, and offer up their prayers at morning, noon and evening, that God would be pleased to be merciful to the soul departed. After the three days are expired, and that they think the definitive sentence is passed, what shall become of him, they on the fourth day make a festival and conclude their mourning.» — Lord: los tres días de oración por el alma difunta y la fiesta del cuarto día, cuando tienen por dictada la sentencia.

«In most places of Surat dwell a sort of Persians . . . clothed like Indians, except for a girdle or sash of camel's hair or sheep's wool.... When accidentally they lose one of these girdles, they are not permitted to eat, drink, work, speak or stir before they have obtained another: and these girdles are to be bought of their priests.» — Ogilby: quien pierde el cordón no puede comer, beber, trabajar, hablar ni moverse hasta conseguir otro, que se compra a los sacerdotes.

«They live here like the natives, free and undisturbed, and drive what trade they please. They are very ingenious, and for the most part maintain themselves with tilling, and buying and selling all sorts of fruits, tapping of wine out of the palm-trees, which wine they sell in houses of entertainment Some also traffic, and are exchangers of money, keep shops, and exercise all manner of handicrafts, except smith's work, for they are not allowed to quench fire with water.» — Ogilby: el único oficio vedado es el de herrero, porque no les es lícito apagar el fuego con agua.

«There are few amongst them that serve other people, alleging, that if any dies in another man's service, it will be very difficult for him to go to heaven, as having sinned against God; wherefore those that serve are accounted unclean.» — Ogilby: los que sirven a otros quedan por impuros, y la razón que alegan es que morir al servicio ajeno dificulta la entrada al cielo.

«They dwell in very dark houses, meanly furnished, in one street or ward by themselves.... They have no supreme governor amongst them.» — Ogilby: viven en un barrio propio y no tienen gobernador supremo entre ellos.

«One Twist tells us, that they take the sick from his bed and laying him on the ground, on a bed of sand, let him die there.... They account the bodies of men to be much more unclean than those of beasts.» — Ogilby: la muerte sobre un lecho de arena y la tesis de que el cuerpo humano es mucho más impuro que el de las bestias.

«The 'Persies' are a sect very considerable in India.... The cock is much esteemed by them, as the cow is by the Banyans.... (p. 217)... Active flame must be allowed to live, whilst there's any fuel for it to feed on. If the fire is once kindled, all care is taken that it comes to a natural expiration, and no violence allowed to bring it to a period sooner.» — Ovington: el gallo tiene entre ellos la estima que la vaca entre los hindúes, y al fuego se le deja morir de muerte natural sin violencia.

«(If buildings catch fire) they would sooner be persuaded to pour on oil to increase, than water to assuage the flame.» — Ovington: en un incendio, dice, se les convencería antes de echar aceite que agua.

«At their solemn festivals, whither a hundred or two sometimes resort, in the suburbs of the city, each man, according to his fancy and ability, brings with him his victuals, which (are) equally distributed and eat in common by all those present.» — Ovington: en los gahambars cada uno lleva su comida según su gusto y su posibilidad, y todo se reparte por igual y se come en común.

«For they show a firm affection to all of their own sentiments in religion, assist the poor, and are very ready to provide for the sustenance and comfort of such as want it. Their universal kindness, either in employing such as are needy and able to work, or bestowing a seasonable bounteous charity to such as are infirm and miserable, leave no man destitute of relief, nor suffer a beggar in their tribe.» — Ovington: la caridad comunal emplea al necesitado capaz y socorre al impedido, de modo que —dice— no hay mendigo en su tribu.

«In their callings they are very industrious and diligent, and careful to train up their children to arts and labour. They are the principal men at the loom in all the country, and most of the silks and stuffs at Surat are made by their hands.» — Ovington: son los principales en el telar y de sus manos sale la mayoría de las sedas y telas de Surat.

«They own and adore one supreme Being, to whom, as he is the original of all things, they dedicate the first day of every month, in a solemn» — Ovington: declaran adorar a un solo Ser supremo y le dedican el primer día de cada mes; el tramo se corta en el límite de plana y sigue en la 141 con las oraciones públicas.

«At Bombay, at Surat, and in the vicinity of these cities, is a colony of ancient Persians Being beloved by the Hindus, they multiply exceedingly, whereas their countrymen in the province of Kerman are visibly diminishing under the yoke of the Moslem Persians.» — Niebuhr: contrapone el crecimiento de los parsis en la India, queridos por los hindúes, a la disminución visible de sus paisanos de Kermán.

«They are a gentle, quiet and industrious race. They live in great harmony among themselves, make common contribution for the aid of their poor, and suffer none of their number to ask alms from people of a different religion.... When a Parsi behaves ill, he is expelled from their communion.» — Niebuhr: la contribución común para los pobres y la regla de no pedir limosna a gente de otra religión, con expulsión de la comunión para el que se porta mal.

«Among them, a man marries only one wife, nor ever takes a second, unless the first happens to be barren.... (3) (p. 431) The religion of the Parsis enjoins purification as strictly as that of the Hindus. The disciples of Zardusht are not, however, obliged to abstain from animal food.» — Niebuhr: la monogamia salvo esterilidad, y la purificación tan estricta como la hindú pero sin abstinencia de carne.

«(The Parsis') number, in and around Surat, is at present estimated to amount to one hundred thousand souls, who almost all maintain themselves by agriculture and manufactures.... The greatest number of them, however,... live in the country, and along the sea-coast..., where they have several large and wealthy villages.» — Stavorinus: cifra en cien mil almas la población parsi de Surat y su comarca, mantenida casi toda de agricultura y manufactura.

«When Parsis die in distant places, their relations spare no expense in order to have the bones conveyed to their receptacles [i.e. dakhmas], and sometimes are at the cost of twenty thousand rupees, and more, to effect this purpose.» — Stavorinus: el traslado de los huesos a los dakhmas se costea sin reparar en gasto, hasta veinte mil rupias y más.

«Murder, homicide and other crimes among them, which disturb the public tranquillity, are punished by the nabob, or governor of the city; he however acts very circumspectly in such cases, because he stands more in awe of the Parsis than the Moors or Gentoos, on account of their large numbers and greater courage, whereby they are left, in some measure, independent; such heavy crimes, I was told, are very seldom heard of among them; and besides, as they all live in separate wards in which they do not allow any strangers to reside, many things may remain hidden among them.» — Stavorinus: el gobernador procede con cautela porque teme más a los parsis que a moros o gentiles, y como viven en barrios propios donde no admiten extraños, dice, muchas cosas pueden quedar ocultas.

«The Zand and Pahlavi books present on the one hand a universe created by Ormuzd, and corrupted by Ahriman; on the other the restoration of Nature. Zoroaster appeared; the law which he proclaims strengthens the means whereby this great event is to be brought about. The Parsi, taught by this Lawgiver, sees himself as a soldier whom Ormuzd sends under the leadership of the good Spirits to fight the Author of evil. The prayer which he says on waking brings before his eyes the end and cost of the battles in which he is going to engage, and the resurrection, and the glory of the Saints in Heaven.» — Anquetil du Perron: lee la religión como milicia, con el parsi por soldado que Ormuzd manda bajo los buenos Espíritus a pelear contra el Autor del mal; el impreso corta *Law-giver* a fin de renglón y `span()` lo devuelve unido como *Lawgiver*.

«The girdle and the sort of shirt which are the mark of the true disciple of Zoroaster form his warlike apparel. For weapons he has prayer, by which he gains the protection of the heavenly Beings; the word which created the universe; the appointed ceremonies which maintain his physical purity; and an absolute obedience to him from whom he has received his being, who gives him purity of soul.» — Anquetil du Perron: sigue la metáfora militar, con el cordón y la camisa por armadura y por armas la oración, la palabra que creó el universo, las ceremonias y la obediencia.

«The precepts which he fulfils make the lands which he inhabits fertile, multiply people, trees and herds, increase riches and his own well-being, maintain peace and public security. Prepared for every eventuality, he accepts misfortunes without letting them cast him down. It would be to sin against Ormuzd and to make himself unworthy of the name of soldier of the good Principle if he were to show the signs of an excessive grief.» — Anquetil du Perron: el duelo excesivo se declara pecado contra Ormuzd e indignidad del nombre de soldado del buen Principio.

«Conversely, he enjoys without scruple, but always in moderation, all that Nature lawfully offers him, and thinks that he enters thereby into the plan of Ormuzd. To deviate from that plan is to increase the powers of Ahriman, to multiply his productions.» — Anquetil du Perron: el goce moderado de lo que la naturaleza ofrece se declara entrada en el plan de Ormuzd, y apartarse de él es acrecentar a Ahriman.

«They . . . marry no more than one woman at the same time, and never any one but their own nation....» — Stavorinus: se casan con una sola mujer y nunca fuera de su propia nación.

«Adultery and fornication they punish among themselves, and even by death; but they must, however, give cognisance of any capital punishment to the Moorish government; the execution is performed in secret, either by lapidation,» — Stavorinus: la pena capital por adulterio y fornicación se ejecuta en secreto, con conocimiento del gobierno musulmán; el tramo se corta en el límite de plana y sigue en la 142 con *drowning in the river, or beating to death, and sometimes by poison*.

«The Everlasting Life in its glorified state is represented in Mazdean Theology by Haoma. And the whole of the grander ritual of the Mazdayasnas centres round that holy idea.» — lectura teosófica parsi del ritual, por Sohrab J. Bulsara: hace del Haoma la Vida Eterna glorificada y centro del ritual de los mazdayasnas; el texto usa Mazdayasnas para nombrar a los suyos.

«The other essential in the holy ritual is the Holy Flame, the principle of Holy Vitality represented in all life and in all light, and comprising energy, health, and happiness. Ideally it is the glorified state of Divinity in its supremest splendour.» — Bulsara: la Llama Santa es principio de Vitalidad Santa y estado glorificado de la Divinidad.

«The glory of the Holy Flame ever strikes the mind and elevates the soul. Whereas its purifying energy not only rids the atmosphere of all impurities and fills it with life and animation for all breathing it, but it is also instrumental in creating pyro-electricity with all other kinds so apparently sought in the holy Mazdayasnan rituals. So that it also contributes to the concentration of all the nobler forces in Nature to help the beneficent effects of those grand and subtle operations.» — Bulsara explica el efecto del fuego por la piroelectricidad y la concentración de fuerzas de la Naturaleza; es la lectura del rito en clave de ciencia oculta.

«Alongside the sacred fire are also to be found in the holy precincts the sacred Fuel and the Sacred Incense; and these symbolize the fuel of good deeds which feeds and the incense of virtue which perfumes the Holy Fire of Life.» — Bulsara lee el combustible como las buenas obras que alimentan y el incienso como la virtud que perfuma el Fuego Santo de la Vida.

«The fact that the twigs have for a long time been replaced with metal rods, and that these are bound together in varying numbers and constantly held up and laid down on a special stand by the officiating divine during the sacred operations, at once suggests to us a purpose to generate a mild electrical current by the contact of heterogeneous metals.» — Bulsara lee el barsom de varas metálicas como dispositivo para generar una corriente eléctrica suave por contacto de metales heterogéneos.

«Indeed the idea of using the Barsom for the purpose of electrization need not be considered as a novelty latterly introduced into the service on the metal rods replacing the vegetable twigs: the ancients might have discovered a similar effect in certain vegetable twigs also.» — Bulsara se adelanta a la objeción de novedad proponiendo que los antiguos pudieron hallar el mismo efecto en ciertas ramas vegetales.

«Mr Shroff kept himself unknown for some years after his return from Persia and was out with his knowledge only in his last days. The knowledge of the Religion called 'Khshnoom' in Avesta was taught by him, which helped to explain the religion in its highly mystic development. The blessed word 'Khshnoom' is found in the Gathas, where it is venerated as the Word of God taught to the great prophet Spitama Zarathushtra.» — Chiniwalla: el conocimiento llamado Khshnoom se declara venerado en los Gathas como la Palabra de Dios enseñada al profeta.

«The western mode of study has hardly enabled students to understand the Avestaic language, which abounds in words pregnant with technical interpretations, specially adapted to the special text, much less its philosophy and other mysticism.» — Chiniwalla objeta al modo occidental de estudio que apenas permite entender la lengua avéstica, llena de palabras preñadas de interpretación técnica.

«Nature has in her working 'Mithra', i.e. the plan of creation and its redemption; 'Manthra', i.e. the basic foundation of the plan and its fulfilment; and 'Yasna', i.e. the creation of the universe according to the above plan and on the above basis.» — Chiniwalla lee Mithra, Manthra y Yasna como plan, fundamento y ejecución de la creación.

«Zoroaster through 'Haoma', i.e. Knowledge Divine of Ahura Mazda inspired in him by Ameshaspend Behman and Sarosh Yazat, had devised according to the . . . Divine Teachings .. . twenty-one Nasks . . . treating of the 'Mithra' (Planning Power), 'Manthra' (Sifting and Arranging Power), and 'Yasna' (Moving and Erecting Power),... the whole having been composed of 'Staota Vacha', capable of being understood by the developed heart powers with consequent growth of the third eye.» — Chiniwalla lee los veintiún Nasks como compuestos de Staota Vacha, entendibles por las potencias desarrolladas del corazón y con crecimiento del tercer ojo.

«Authorised disciples and successors of the Prophet Zarathushtra .. . brought the 'Manthra' of such twenty-one Nasks called Fshusho-Manthra, into twenty-one Nasks of the talismanic Avestan language called Manthra-Spenta, the main part of which was written in Razengs.... The Razeng (cypher-codeword) style was meant only for the select few.» — Chiniwalla postula un estilo cifrado, el Razeng, destinado solo a unos pocos escogidos.

«When in course of time and running of aeons materialism and ignorance of the spirit become established, the Saoshyants . . . will reestablish the 'daena' by the strength of the 'Patha' which is called in Gatha 53.2 the 'path of righteousness'.... Methods are devised called 'patha-tarikat', by which the lower self, the carnal desires, are subdued and the higher powers in the Self... are developed, which concentrate in a talismanic ring formed in the heart called 'Daena', a divine mirror which helps to see and feel the micro and the macro cosmos, i.e. the eternal universal consciousness.» — Chiniwalla describe la patha-tarikat, con la que se someten los deseos carnales y se desarrolla la Daena como anillo talismánico formado en el corazón, espejo divino del micro y el macrocosmos.

«Though the great Zoroastrian Empire and Nations are nonexistent, the Great Zoroastrian sages called 'Sahebe-Dilan' are still in existence in the mountain recesses of Persia,.. . having the old religion and its teachings intact with them. These sages have kept themselves secluded from the rest of the world.» — Chiniwalla: los sabios Sahebe-Dilan siguen existiendo en las quebradas de Persia con la religión antigua intacta y apartados del mundo; el impreso corta *non-existent* a fin de renglón y `span()` lo devuelve unido como *nonexistent*.

«The carnal desires and the invisible emanation due to the working of the carnal senses of the human body called 'Druj' obliterate the attainment of the occult heart powers» — Chiniwalla identifica la Druj con la emanación invisible de los sentidos carnales, que impide alcanzar las potencias ocultas del corazón.

«Below the eighth heaven of the zodiac are the seven planetary heavens.... To the varied influences of the . . . planets on this earth races and individuals, their religions, cultures and civilizations, and all major upheavals of worldwide or nationwide magnitude, react in rise and fall, peace or war, weal or woe.» — Phiroz N. Tavaria: hace reaccionar a razas, individuos, religiones, culturas y civilizaciones a las influencias de los siete cielos planetarios.

«We have seen in the description of pre-cosmo-genesis world that souls possess varied degrees of Drvao, Evil. The rotations and revolutions of the planets being of varied velocities, the souls accommodated themselves in different planetary heavens suitable to their varied degrees of Drvao. Here a large mass of souls succeeded in eliminating their Drvao by self-effort, by a process somewhat akin to that of evaporation. However, there was another lot of souls which could not do so owing to their Drvao being very rigid or dense, and so for their purification Nature has created 'Dami' lit. creation (the Space), with which begins the mortal section of the Universe.» — Tavaria: las almas se acomodan en cielos planetarios según su grado de Drvao, y para las más densas se crea el Dami, el Espacio, donde empieza la sección mortal.

«Before proceeding further it would be well to take a correct idea of the two terms 'Mazda-data' and 'Ahura-data', which are quite erroneously rendered in philology, and which relate respectively to the Infoldment of wicked souls into Matter, that is, investing them into physical bodies for their (spiritual) purification, and to the Unfoldment of saintly souls from Matter on their attaining complete purification.» — Tavaria lee Mazda-data y Ahura-data como leyes de Repliegue y Despliegue del espíritu en la materia, y declara errónea la versión filológica corriente.

«The unfoldment of a soul is a process requiring ages after ages, and the Avesta word Urvan, with its derivation Uru, wide, and An, to breathe or exist, suggests that it is a principle always widening itself out, and thus expanding its consciousness',» — Tavaria deriva de Uru, ancho, y An, respirar o existir, que el urvan es un principio que se ensancha y expande su consciencia.

«In Khshnoomic parlance an Urvan up to the Lunar heaven at the bottom of the planetary world is a light with deficiency of divine knowledge, which is the cause of all Evil (Druj) in the world.» — Tavaria hace de la deficiencia de conocimiento divino la causa de todo el Mal en el mundo.

«Consequently, for effecting Reformation, that is, for transmuting this Druj, Evil, into Asha, holiness, for which the Universe is created, souls are exiled from their sidereal home in the eighth heaven . . . according to Mazda-data, the deified Law of Infoldment of Spirit (soul) into Matter, whereby the soul is invested with a physical body on this earth.» — Tavaria declara que el universo se creó para transmutar la Druj en Asha, y que por eso las almas se destierran de su hogar sidéreo al cuerpo físico.

«Inversely, it may be stated that when a soul is on the path of righteousness, and after death advances upward to the paradisaical regions on its repatriating felicitous journey back toward the planetary world, though very very slowly, it (soul) is governed by Ahura-data, which is another law, also deified, but of Unfoldment of Spirit from Matter.» — Tavaria pone el ascenso del alma justa bajo Ahura-data, ley de Despliegue del Espíritu desde la Materia.

«It may be noted that Mazda-data and Ahura-data are both technical terms, where '-data' in both cases means 'law', and not 'made by', as erroneously rendered in philology (though etymologically correct) in the absence of Zoroastrian esoteric commentary knowledge.» — Tavaria concede que la versión filológica de *-data* como *hecho por* es etimológicamente correcta y la declara errónea por falta de conocimiento del comentario esotérico.

«Question. What does the Zoroastrian religion ask you to believe in? Answer. It asks us to believe in three things: . .. (i) the existence of Mazda, the all-wise Lord; (ii) the immortality of the soul, or life hereafter; and (iii) our responsibility for our thoughts, words and actions.» — catecismo de un sacerdote erudito, hacia 1910, pregunta 4: la fe se reduce a tres puntos, la existencia de Mazda, la inmortalidad del alma y la responsabilidad por pensamientos, palabras y actos.

«Q. What does our religion say of God? A that God existed from all eternity. He always is, and will always be.... He has brought the whole universe into existence.... He is the Source of the existence of all.» — catecismo, pregunta 5: Dios existió desde la eternidad, siempre es y siempre será, y es la Fuente de la existencia de todo.

«What idea do we form of Ahura Mazda from the tenets of the Zoroastrian religion? A. The first and principal idea... is that He is omnipresent.... He has created the sun, the moon, the stars, air, water, the earth, together with other things whether animate or inanimate.... The second conception . . . is that of His Infinite Existence.... The third principal idea is that of His Omnipotence. He is perfectly capable of doing what He wishes in accordance with His fixed laws.... The fourth idea is that He . . . is Himself abounding in goodness and justice.» — catecismo, pregunta 8: las cuatro ideas de Dios —omnipresencia, existencia infinita, omnipotencia acotada a sus leyes fijas, y bondad y justicia.

«All who are born will die one day and will have another life hereafter.... As, on birth, we came into existence from Ahura-Mazda, so after death we go back to Him.» — catecismo, pregunta 9: como al nacer se viene de Ahura Mazda, tras la muerte se vuelve a Él.

«We shall be judged properly in the court of God, for all that we think, for all that we speak, for all that we do in this world.... If we do good in this world, Ahura-Mazda will do us good.... As Ahura-Mazda is the Lord of goodness and justice, i f . . . we do not receive any reward due to our conduct in this life, we are sure to receive it in the hereafter.» — catecismo, pregunta 10: lo que no se recibe en esta vida se recibirá en la otra, porque Dios es Señor de bondad y justicia.

«Then according to the teaching of our religion, there is no saviour for one, other than himself? A. Of course not. Every man is his own saviour. His deeds alone will bring about his salvation» — catecismo, pregunta 11: cada hombre es su propio salvador y solo sus obras traerán su salvación; es la respuesta que aparta a este catecismo de la expectativa del Saoshyant.

«Our late Ustad (Guru) Mr Behramshah Navroji Shroff, a Parsi» — Chiniwalla nombra a Behramshah Navroji Shroff, parsi de Surat, como el maestro del Khshnoom; el tramo se corta en el límite de plana y sigue en la 148 con el viaje a la residencia talismánica.

«resident of Surat, was induced by them, at the age of eighteen years, by some inexplicable Law of Nature, to accompany them to their talismanic residence, where he was allowed to stay with them in their bountiful influence for three years and was taught about the Religion.» — continuación: a los dieciocho años lo habrían llevado por una ley inexplicable de la Naturaleza a su residencia talismánica, donde estuvo tres años aprendiendo la Religión.

«As long as 'Druj' is triumphant in our body self-worth, self-recognition, selfappraisement, considering one's own reason competent enough to believe or disbelieve religious concepts of his birth, are prevalent in it with success, utterly forgetting with bleached-out faith the all-importance of Recognition of the One» — Chiniwalla cuenta entre las obras de la Druj tener la propia razón por competente para creer o descreer de la religión de nacimiento; el tramo se corta en el límite de plana y sigue en la 149 con *without a Second as the only Goal of the whole Universe*; el impreso corta *self-appraisement* a fin de renglón y `span()` lo devuelve unido como *selfappraisement*.

«Purity is best for man from his very birth, because purity is the same as the Mazda-worshipping religion.'... Purity is of two kinds, physical and mental... . Physical purity consists in always keeping our body clean and sound.... Mental purity consists in entertaining good thoughts and dispelling evil thoughts.» — catecismo, pregunta 16: la pureza que el Vendidad llama lo mejor para el hombre se reparte en física y mental.

«The first principle of conduct should be this: We should do as much good to others as lies in our power. We should never harm others. We should do no harm even to our enemy.... We should act towards all in an upright way.» — catecismo, pregunta 21: el primer principio de conducta incluye no dañar ni siquiera al enemigo.

«We should treat all animals with kindness. Q. What about noxious creatures . . . ? A. . . . Such a state of existence should be produced for them as would not permit of their doing harm.» — catecismo, pregunta 22: para las alimañas propone un estado que no les permita dañar, en lugar de la matanza que mandaban los textos antiguos.

«Ahura-Mazda expects us to promote the growth and development of the whole of His creation, whether animate or inanimate.... It is man's duty to engage himself in some sort of work. Work is a kind of worship.» — catecismo, pregunta 23: el deber se extiende a toda la creación y el trabajo se declara una forma de culto.

«If an upright man prepares, on fire, his meal out of things bought of money acquired by honest means, he makes a good use of fire. The fire is, as it were, pleased with it.... That man . . . is said to have done his duty towards that object of Ahura-Mazda's creation.... If a dishonest person prepares his meal on his household fire, out of things bought out of his ill-gotten gains,... he makes a bad use of fire.... The Archangel Ardibehesht presiding over fire is displeased.» — catecismo, pregunta 24: el uso bueno o malo del fuego se mide por la honradez con que se compró lo que se cocina en él, y el arcángel que preside el fuego se agrada o se disgusta con ello.

«If a man prepares metallic tools to promote thereby agricultural or other industrial pursuits, the metal - or more properly speaking... the Ameshaspand Shehrivar presiding over metal in general - becomes pleased. But if a thief, a robber, or a murderer prepares any metallic weapon, whereby he may kill others and rob them of their property, the Ameshaspand Shehrivar becomes displeased.» — catecismo, pregunta 25: el mismo criterio se aplica al metal, con Shehrivar agradado por la herramienta y disgustado por el arma del ladrón.

«Our first duty towards ourselves is to keep our body and mind sound and healthy . . . and then make such a good use of them as would lead us thereby to do good.. .. We should not enfeeble or enervate our body by unnecessary pain or exertion (nor) indulge in over-gratification of the senses and appetites. We must lead a simple life and maintain our body in good order.» — catecismo, pregunta 26: ni debilitar el cuerpo con dolor innecesario ni entregarse a los sentidos, sino vida sencilla y cuerpo en orden.

«Keeping fasts, leading a useless and idle life like that of the common class of ascetics and recluses,... are wrongful acts.» — catecismo, pregunta 26: el ayuno y la vida ociosa de ascetas y reclusos se declaran actos malos.

«the path of Nature, wherein is generally observed harmony, system, law or order, is the path of asha, i.e. righteousness.» — catecismo, pregunta 28: asha se identifica con el camino de la Naturaleza, donde se observa armonía, sistema, ley u orden.

«We look to fire generally with reverential feelings, as the manifested form of the power of heat and light permeating this world, and also as a symbol of the splendour and glory of the Creator. Then, in the case of the sacred fire of the fire temples, the religious ritual in its consecration adds some elements of moral thoughts.» — catecismo, pregunta 29: el fuego se reverencia como forma manifiesta del calor y la luz y como símbolo de la gloria del Creador, y el rito de consagración añade elementos morales.

«With a firm and earnest belief in our own religion, we must behave with forbearance and toleration towards the professors of other religions.» — catecismo, pregunta 30: la firmeza en la propia fe se acompaña de tolerancia hacia los profesantes de otras.

«We must express our thankfulness to the Creator for the good that we enjoy.... Q. On the other hand, if any evil happens to us . . . what are we to think of that? A. If that evil is the result of our own faults, we should repent... before God and should correct those faults.» — catecismo, pregunta 31: el mal que viene de falta propia pide arrepentimiento y corrección.

«If we are involved in affliction not through our own faults or transgressions .. . what view are we to take of that? A. We should affirm our faith in God, and bear those sufferings with a confident hope that those sufferings are a trial for us and that everything will be right in the end.... We should . .. believe that everything is intended by Ahura-Mazda for our good.» — catecismo, pregunta 31: el sufrimiento inmerecido se lee como prueba, y todo se declara intencionado por Ahura Mazda para bien.

«It is said in the Vendidad that the Zoroastrian religion» — catecismo, pregunta 30: la cita del Vendidad sobre la excelencia de la religión; el tramo se corta en el límite de plana y sigue en la 152 con la comparación con el mar Vourukasha.

«is as much greater than all other religions, as the sea Vourukasha is greater than all other waters.... Those who wish to be called Zoroastrians must make an open declaration that their religion is the best of all.» — continuación: de la comparación con el mar Vourukasha el catecismo saca la obligación de declarar abiertamente que la propia religión es la mejor de todas.

«Thou art all in all to me, Ahura Mazda . . . my creator and nourisher, my guardian and protector, my guide and friend.... In my heart I will raise thee a sanctuary. There will I seek thee and find thee... there will my soul commune with thee.» — obra devocional de un sumo sacerdote: el santuario se levanta en el corazón y allí comulga el alma.

«Ill do I requite thy grace, when I desert thee and go over to Angra Mainyu, the Evil Spirit, and live for him. My footsteps slide on the path of wrong. . .. Let me faithfully and steadfastly range myself on thy side. Let me be steady in the performance of the task that thou dost assign me to do.» — obra devocional: la deserción al Espíritu Maligno se dice en primera persona, con los pies que resbalan en el camino del mal.

«Creation is the free act of thy divine goodness, Ahura Mazda. When nothing was, thou alone didst live in thy sublime self-sufficiency. Thou art the father of the Amesha Spentas and the Yazatas, and the Fravashis are thine.» — obra devocional: la creación se declara acto libre de la bondad divina, con Dios solo en su autosuficiencia sublime cuando nada era.

«Thou, Ahura Mazda, didst say unto Zarathushtra that to see a righteous person was like seeing thee. I will then strive to see thee in the righteousness of righteous persons around me. But I pray to thee for more. Inspire me to act righteousness and own righteousness and be righteousness, that, steeped in righteousness, and being righteousness myself, I can see thee in my righteous self.» — obra devocional: de ver a Dios en la rectitud ajena pasa a pedir ser rectitud él mismo para verlo en su propio yo recto.

«The Fravashis represent thee, Ahura Mazda, and keep the living united with the dead.. .. The Fravashis bring to us from heaven the united blessings of the dead and take our thanksgivings heavenward in turn. . . . Nearer in time to Zarathushtra than we are, they have set the pattern of our conduct.... They have laid the foundation upon which our communal greatness is built.... With reverence and affection, let us so live that our living may be an honour to our departed dead.» — obra devocional: los fravashis unen a vivos y muertos, traen bendiciones del cielo y llevan allá las gracias, y por estar más cerca del profeta fijaron el patrón de la conducta.

«Thou, Ahura Mazda, hast made Zarathushtra the lord and overseer over mankind.... He is the light of man's life.... To follow him is to follow thee. To be like him is to be like thee. I will assimilate Zarathushtra's teachings into my life. I will live devoted to him. . . . With Zarathushtra as my guiding spirit,» — obra devocional: seguir al profeta se declara seguir a Dios y parecerse a él, parecerse a Dios; el tramo se corta en el límite de plana.

«sustaining energy and driving will, fearlessly and courageously I will face whatever befalls me.... Zarathushtra is ever the same to us as he was to our ancestors.... He moulded the lives of our fathers and so may he mould and make our lives today and make our dear community patterned after his sublime life, Ahura Mazda.» — obra devocional: el profeta moldeó la vida de los padres y se le pide que moldee la de hoy y la de la comunidad entera.

«In fire as the sublime symbol of my faith, I glory, Ο glorious Lord.... When I bow before the fire, I worship not the fire but thee alone, Ahura Mazda. Fire is but a sacred symbol that stands for thee and reminds me of thee.» — obra devocional: al inclinarse ante el fuego declara adorar no al fuego sino a Dios, del que el fuego es símbolo sagrado.

«In the enlightenment of the fire I will see thee, in its inspiration I will know thee. Verily it is said that fire is thy son, and through the son will my soul soar to thee, the Father» — obra devocional: el fuego llamado hijo de Dios se vuelve la vía por la que el alma sube al Padre.

«The fire temple is the symbol in stone of the Mazdayasnian religion, and the fire priest feeds the consecrated fire with fresh fuel at every watch of the day and night. I shall raise an altar to thy divine fire burning in my heart and make it thy sanctuary. I will be my own fire priest and I will tend the holy fire within.» — obra devocional: el templo del fuego se declara símbolo en piedra de la religión mazdayasniana y el orante se hace su propio sacerdote del fuego interior.

«I will burn incense of the good thoughts of Vohu Manah and the righteousness of Asha, with the full-hearted devotion of Armaiti.... May my soul rise upward to thee, Ahura Mazda, as the flame on the altar leaps heavenward.» — obra devocional: el incienso interior se compone de los buenos pensamientos de Vohu Manah, la rectitud de Asha y la devoción de Armaiti.

«Human nature likewise is based on the law of contrast and conflict. Irreconcilable opposites exist side by side in human nature. Vohu Manah, the Good Mind, and Aka Manah, the Evil Mind, are the two principles poised against each other in man.» — obra devocional: los opuestos irreconciliables se ponen dentro de la naturaleza humana, con Vohu Manah y Aka Manah enfrentados en el hombre.

«Man has to fight evil within himself and in the world without. He has to seek the enemy, shake his fist at him, wage war with him, bravely face his attacks, intrepidly risk his all, and subdue the evil in his nature.» — obra devocional: el combate se manda hacia adentro y hacia afuera, buscando al enemigo y arriesgándolo todo.

«With a purpose higher and nobler than my own self-interest will I live my life upon earth. Daily will I fight to weaken the power of the Evil Spirit and to hasten his defeat. I will live the life of good thoughts and good words and good deeds. I will strive to convert Zarathushtra's ideal of life into the practical.... I will live pure life, Zoroastrian life, that thy life may pervade my inner life, Spenta Mainyu, thou Good Spirit of Ahura Mazda.» — obra devocional: el propósito declarado es vivir vida pura, vida zoroástrica, para que la vida del Buen Espíritu penetre la propia.

«All communities are hydraheaded. They have their orthodox and their reformers, fanatics and soberminded persons, visionaries and men of commonsense, mystics and rationalists, hypocrites and sincere persons.» — obra devocional: la comunidad se describe de muchas cabezas, con ortodoxos y reformistas, visionarios y hombres de sentido común, místicos y racionalistas; el troceo parte la palabra al final del renglón; el impreso corta *hydra-headed* a fin de renglón y `span()` lo devuelve unido como *hydraheaded*; el impreso corta *sober-minded* a fin de renglón y `span()` lo devuelve unido como *soberminded*.

«The orthodox do not see the absurdity of remaining in bondage to the customs of infant humanity, when it was in swaddling clothes. They are wedded to the beliefs and practices, good and bad, that have come down to them through a long past and whose origin lies buried in obscurity.» — obra devocional: la objeción a los ortodoxos es que siguen atados a las costumbres de la humanidad en pañales.

«Save me, my Saviour, from bigoted narrowness.... Let me not take the form for the substance. Let me not live according to the letter of religion, but according to its spirit.» — obra devocional: la petición es no tomar la forma por la sustancia y vivir según el espíritu de la religión y no según su letra.

«Spenta Mainyu, the Good Spirit, and Angra Mainyu, the Evil Spirit, are inveterate foes. With the advent of man upon earth the warfare between them has begun. It will end in» — obra devocional: los dos Espíritus son enemigos irreconciliables y la guerra empieza con la llegada del hombre a la tierra; el tramo se corta en el límite de chunk y sigue en la misma plana con la derrota del Maligno.

«the defeat of the Evil Spirit, when human life upon earth will end. The Evil Spirit deranges what the Good Spirit has arranged, frustrates what he has willed, levels down what he has raised.» — continuación: el Espíritu Maligno desordena lo que el Bueno ordenó, frustra lo que quiso y abate lo que levantó.

«teachings. He . . . leaves me freedom of thought to exercise my will freely. May the breath of Vohu Manah, Good Mind, blow the mists of superstition and credulity . . . from my mind and illumine it with the gleams of sunshine of needful reform. May he, the premier archangel of Ahura Mazda, so guide me that I may not be impervious to the light of the new age.» — obra devocional: el profeta deja libertad de pensamiento y se pide a Vohu Manah que barra las nieblas de superstición y credulidad y traiga la reforma necesaria.

«Let me not forget the debt I owe to the past, yet let me discern the signs of the age I live in. Let me be in harmony with it.» — obra devocional: la deuda con el pasado y el discernimiento de los signos del tiempo propio se piden juntos.

«therefore beg of you with all the earnestness I am capable of to set about the business of reform in religious matters. The first and most imperative need of the times is to have a simple creed of the Zoroastrian religion.» — discurso presidencial de H. J. Bhabha en la Cuarta Conferencia Zoroástrica, 1913: pide reforma religiosa y un credo simple como la necesidad más imperiosa.

«When the fundamental beliefs are formulated, it will be seen how singularly free from all dogmas the Zoroastrian creed is. The one dogma which is often hurled at the heads of Zoroastrians by the enemies of our faith, namely, the doctrine of two independent self-created deities, Spenta Mainyu and Angra Mainyu, continually fighting with each other, is not accepted by the best exponents of our faith, these opposing so-called deities being only the good and evil motives or feelings in our mind which are opposed to each other, before a man endowed with free will decides in favour of the good motives and bases his action upon them alone.» — Bhabha declara que el único dogma que los enemigos de la fe echan en cara —los dos espíritus autocreados— no lo aceptan los mejores expositores, que los leen como los motivos buenos y malos de la mente.

«If this dogma is discarded, there is nothing like a dogma left in the articles of our faith, which can be reduced to a very simple belief in an omniscient, all-bountiful and omnipotent God, who insists on good thought, good word and good action, and ordains evil to the evildoer and blessings to the pure both in this world and the next, according to their thoughts, words and deeds. If our creed is thus authoritatively formulated by an ecclesiastical council formed of the best religious experts in our community, it will stand out in most favourable contrast to the creeds of other religious systems.» — Bhabha reduce la fe a un solo Dios omnisciente, generoso y omnipotente que manda pensamiento, palabra y acto buenos, y quiere el credo formulado por un concilio eclesiástico de expertos.

«I would dwell for a moment on this aspect of our religion. It is singularly free from dogmas, and is so simple in its tenets that it differs but little from Unitarianism or Rationalism. Its system of morality is extremely simple, straightforward and practical, like the practical morality of Freemasons.» — Bhabha empareja la moral zoroástrica con la práctica de los masones y la fe con el unitarismo y el racionalismo por su falta de dogmas.

«It is not overlaid with metaphysical distinctions and disquisitions such as are found in the Hindu schools of philosophy, which, however ingenious and subtle they may be from an academic point of view, have led to harassing and unpractical observances.» — Bhabha objeta a las escuelas hindúes de filosofía que su sutileza académica llevó a observancias trabajosas y poco prácticas.

«The progress and prosperity of the Parsis are not a little indebted to their religion, which enjoins righteousness in thought, word and deed, vigorous activity of body and mind, a hatred of asceticism, purity of conduct, cleanliness of habits, stern punishment and suppression of all evildoers, love of all mankind, and charity without distinction of caste or creed.» — Bhabha atribuye el progreso parsi a una religión que manda rectitud, actividad vigorosa, odio del ascetismo, pureza, limpieza, castigo severo del malhechor y caridad sin distinción de casta ni credo.

«both men and women are early risers. The religious, who make a point of reciting prayers between three in the morning and dawn, at which the Parsi day begins, leave their beds between three and four, and most others are up a good while before sunrise. All, on rising, standing at the foot of their bed, loosen their sacred cord, 'kusti', and recite the 'kusti' prayer.» — relato parsi de 1898: el día parsi empieza al alba y la oración del kusti se dice de pie al pie de la cama, aflojando el cordón.

«When the prayer is finished they take some cow's urine, 'nerang', in the palm of the left hand, and while reciting a short prayer, rub it on their face, hands and feet and afterwards wash with water the parts rubbed. The devout and those who have leisure bathe at once daily after the 'nerang' prayer. The poor bathe once in three or four days.» — relato parsi de 1898: el nerang se frota en cara, manos y pies antes de lavar con agua, y el baño diario queda para el devoto y el que tiene tiempo.

«Every time they take a bath, that is, before they commence to wash the body with water, they rub the urine three times over their whole person. After washing the body they clean the mouth and again recite the sacred-cord prayer. They are now ready either to recite further prayers or to take a light breakfast, and go to work or visit friends or the fire temple.» — relato parsi de 1898: la orina se frota tres veces sobre todo el cuerpo antes de lavarse con agua.

«After every call of nature all Parsis wash the face, hands and feet and recite the sacred-thread prayer. In places where palm liquor is plentiful... 'tadi' or palm liquor parties of men and women are often arranged, those who join them going to the palm gardens about three and making merry till after sunset.» — relato parsi de 1898: la oración del cordón se repite tras cada necesidad, y las fiestas de tadi en los palmares se consignan junto a la observancia.

«Parsi women rise about four, go through the sacred-thread and cow-urine prayers, wash, sweep the house and part of the street in front of the house, clean the vessels to be used during the day, bring the day's supply of fresh water from the well, sprinkle with water the whole house, the entrance, and the street in front of the house....» — relato parsi de 1898: la jornada de la mujer empieza a las cuatro con las oraciones y sigue con barrer, limpiar los vasos, traer agua del pozo y rociar casa y calle.

«On returning home they light the lamps and carry over the whole house a small metal urn of burning frankincense, and, especially on new-moon day, hang garlands of sweet flowers round the lamp.» — relato parsi de 1898: el incensario de incienso recorre la casa al anochecer y en luna nueva se cuelgan guirnaldas de flores en torno a la lámpara.

«The leading beliefs which as a Zoroastrian» — relato parsi de 1898: el resumen de las creencias corrientes del parsi ordinario; el tramo se corta en el límite de plana y sigue en la 156.

«the ordinary Parsi holds, are the existence of one God, Ahuramazd, the creator of the universe, the giver of good, the hearer and answerer of prayer.» — relato parsi de 1898: la primera creencia es un solo Dios creador, dador del bien, que oye y responde la oración.

«Next to Ahuramazd the name most familiar to a Parsi is that of Ahriman, Angromanyus, or Satan, to whom he traces every evil and misfortune that happens to him, and every evil thought and evil passion that rises in his mind. He thinks of Ahuramazd and Ahriman as hostile powers and in his prayers he often repeats the words Ί praise and honour Ahuramazd; I smite Angromanyus'.» — relato parsi de 1898: el parsi corriente atribuye a Ahriman todo mal y toda mala pasión y lo dice en la fórmula que repite en sus oraciones.

«He believes that every man has an immortal soul which after death passes either to a place of reward . . . or of punishment. (5) (p. 213) The reward or punishment of the soul depends on its conduct during life. At the same time the due performance by its friends of certain rites helps the soul to reach the abode of happiness.» — relato parsi de 1898: al premio o castigo según la conducta se suma la ayuda de los ritos que los deudos cumplen.

«He believes in Zoroaster or Zarathushtra as the Prophet who brought the true religion from Ahuramazd. He believes that when the world becomes overburdened with evil, Soshios [= the Saoshyant], the son of Zarathushtra, will be born and will destroy evil, purify the world, and make the Mazdayasnian religion supreme.» — relato parsi de 1898: la expectativa del Saoshyant sigue viva en la creencia corriente, y allí se le llama hijo de Zarathushtra.

«Fire is the chief object of Parsi veneration and the Fire Temple is the public place of Parsi worship. Gujarat fire temples . . . include an outer and an inner hall. In the centre of the inner hall is a small domed room, and in the centre of the room on a solid stone stool stands an urn of copper-brass or of silver in which burns the sacred fire fed with sandal and other commoner woods.» — relato parsi de 1898: descripción del templo del fuego de Gujarat, con la urna de cobre o plata en el cuarto central abovedado.

«The hearth fire . . . a Parsi never allows to go out. If he changes his place of residence in the same town or village he carries his fire with him to his new abode. If he goes beyond the town or village he gives his fire to his neighbours or relations who mix it with their own fire....» — relato parsi de 1898: el fuego del hogar se lleva a la casa nueva dentro del mismo pueblo, y si se sale de él se entrega a vecinos o parientes.

«Religious Parsis visit the fire temple almost daily, and on four days in each month, the 3rd, 9th, 17th and 20th, which are sacred to fire, almost all Parsis go and offer prayers. Men and women come to the same part of the temple and worship the fire in the same way.» — relato parsi de 1898: hombres y mujeres acuden a la misma parte del templo y dan culto al fuego del mismo modo.

«The day of the month that bears the same name as the month is a holiday... . The high priest, priests and leading men meet in the hall of the fire temple. They sit on a carpet with trays of fruit and flowers before them and with a small fire urn which one of the priests feeds with sandal and frankincense, and recite hymns of praise and thanksgiving in honour of the guardian angel [i.e. yazad] of the month. When the prayers are over the fruit is handed round and all present are bound to taste it. This rite is called 'Jasan', that is, feast.» — relato parsi de 1898: el jasan de la fiesta de nombre-día, con bandejas de fruta y flores, urna de fuego, himnos y la fruta que todos han de probar.

«All Soul's Feast . . . is performed in honour of the . . . Fravashis... . Parsis go to the Towers of Silence, offer prayers for dead relations and friends, and in the large yard round the Towers... spread carpets» — relato parsi de 1898: en la Fiesta de las Almas se va a las Torres del Silencio a rezar por los deudos difuntos; el tramo se corta en el límite de plana.

«On reaching the fire temple the worshipper washes his face, hands and feet and recites the 'kusti' . . . prayer. Then carrying a piece of sandalwood and some money for the officiating priest, he passes through the outer hall. On entering the inner hall where a carpet is» — relato parsi de 1898: el fiel se lava, reza el kusti y lleva sándalo y dinero para el sacerdote oficiante; el tramo se corta en el límite de chunk.

«spread he takes off his shoes and goes to the threshold of the central fire room, kneels, and again standing begins to recite prayers. The worshipper is not allowed to pass the threshold of the fire room; the priest alone is allowed to enter.» — continuación: el fiel se descalza, reza en el umbral del cuarto del fuego y no puede pasarlo; solo el sacerdote entra.

«The 'Avan Ardvisur Jasan'... is held in honour of the . . . angel who presides over water. On this day Parsis go to the seashore or to the river bank and pray Many throw into the sea or river coconuts, sugar and flowers» — relato parsi de 1898: en el jasan del agua se va a la orilla del mar o del río y se echan cocos, azúcar y flores.

«Besides the monthly 'jasans' . . . other festivals called Gahambars . . . are held in great veneration among the Parsis They are held six times a year, each lasting five days, when the whole community meet on terms of equality and offer prayers and thanks and join in a common feast» — relato parsi de 1898: en los gahambars la comunidad entera se reúne en pie de igualdad y come en común.

«Naoroz the New Day . . . (is) a day of universal rejoicing.... Both men and women rise earlier than usual, put on their best clothes, and deck their children with ornaments. After offering prayers of repentance in their houses [for the sins of the past year], they go to the fire temple with offerings of sandalwood. In the streets and in the temple they give alms to the poor.» — relato parsi de 1898: el No Roz empieza con oraciones de arrepentimiento por los pecados del año pasado y sigue con ofrendas y limosna.

«As among Parsis eating and drinking are considered religious acts and fasting and penance are forbidden, all holidays are spent in feasting, rejoicing and prayer.» — relato parsi de 1898: comer y beber se tienen por actos religiosos y el ayuno y la penitencia están prohibidos.

«A Parsi must always keep his head and feet covered, he must never be without the sacred shirt and cord, must never smoke He must return thanks to God before every meal and keep silence while he is eating.» — relato parsi de 1898: la cabeza y los pies siempre cubiertos, nunca sin camisa y cordón, nunca fumar, y silencio al comer tras dar gracias.

«In practice, though they know they are laid down in their religion, Parsis neglect many of these rules. Parsis are very careful regarding the ceremonial uncleanness of a woman in her periods.... She has to sit apart on an iron bed placed in a corner of the house, her food is served to her from a distance, and all clothes which she has worn during her period must be washed before they can be used again.» — relato parsi de 1898: el propio informante consigna que muchas de esas reglas se descuidan en la práctica, y describe la reclusión de la mujer en cama de hierro durante la regla.

«After sneezing or yawning old Parsis generally say, 'Broken be Ahriman,' apparently believing that the spasm of breath in sneezing or yawning is the work of an evil spirit.» — relato parsi de 1898: la fórmula que se dice al estornudar o bostezar se explica por la creencia de que el espasmo es obra de un espíritu maligno.

«When a tooth is drawn or when the nails or hair are cut, texts should be said over them and they should be buried four inches under ground. Temple priests are careful to observe this practice. The cock is held sacred [to Srosh] and is never killed or eaten after it has begun to crow.» — relato parsi de 1898: uñas, pelo y dientes se entierran cuatro pulgadas con textos dichos sobre ellos, y el gallo que ya cantó no se mata ni se come.

«that the crow of the cock scares evil spirits and defeats their wiles Strict old women never let people sleep with the head towards the north, because the north is the home of Ahriman and his evil spirits.» — relato parsi de 1898: el canto del gallo espanta a los malos espíritus y no se duerme con la cabeza al norte porque el norte es la morada de Ahriman.

«Yesterday was a red-letter day in the history of the Parsees of Bombay.... The fire temple which was opened . . . with great... ceremony on the Girgaum Road . . . was constructed and endowed out of the funds of the Anjuman or the Community residing not only in Bombay, but in some of the distant parts of India, and also in China and Persia.» — crónica del Times of India de 1897: el templo se construyó y dotó con fondos de la anjuman, no solo de Bombay sino de la India, China y Persia.

«From an early hour in the morning hundreds and thousands of Parsees were seen wending their way from all parts of the city to their new Atash Bahram, where the sacred fire, the preparation and purification of which involved long and elaborate ceremonies and took no fewer than twelve years, was to be installed, or as the Parsees would say 'enthroned', in the sanctum sanctorum of the fire temple, where no one but the officiating priest can enter.» — crónica de 1897: la preparación y purificación del fuego sagrado tomó nada menos que doce años y el fuego se entroniza en el sanctasanctórum.

«The Parsees eschewed their English or semi-English costume for the day, and attended the ceremony in white coat and trousers, which are considered their full dress, many of the leading citizens putting on their 'jama' (a long flowing gown) and 'pitchori' (waist band), being the dress worn on festive occasions.» — crónica de 1897: el traje inglés se deja por el blanco de gala, y los principales por la jama y el pitchori de las ocasiones festivas.

«The congregation . . . inside the fire temple numbered about ten thousand persons The Shenshais and the Kadmees, the orthodox and the advanced party, all drowned their . . . differences for the time being, and graced the occasion by their presence.» — crónica de 1897: shenshais y kadmis, ortodoxos y avanzados, dejaron de lado sus diferencias por esa vez.

«About 9 a.m. before the gates were opened for the general public . . . a procession was formed of priests, some of them armed with swords, with the high priest walking in front, followed by members of the committee, and the sacred fire was transferred from the 'Dar-i Mihr', where it had been kept, to the new fire temple, and enthroned there with appropriate ceremonies.» — crónica de 1897: la procesión de sacerdotes, algunos con espadas, traslada el fuego desde el Dar-i Mihr al templo nuevo.

«The public were then admitted into the new premises, and thousands of them, each carrying in his hands his contribution of pieces of sandalwood for feeding the sacred fire, appeared before the new sanctum sanctorum to offer up prayers.» — crónica de 1897: cada asistente lleva en las manos su aportación de sándalo para alimentar el fuego sagrado.

«During the whole month of Bahman all try to show kindness to animals, feeding street dogs with milk and cattle with grass. The devout abstain from animal» — relato parsi de 1898: el mes de Bahman se guarda con leche para los perros de la calle y hierba para el ganado, y los devotos se abstienen de carne el mes entero.

«These thanksgiving ceremonies . . . lasted about an hour.... Mr Jalbhai Ardesir Sett, Chairman of the Managing Committee, then declared, amid prolonged cheering, that . . . the new 'Atash Bahram' was now open for worship to the members of the community.» — crónica de 1897: el presidente del comité declara abierto el nuevo Atash Bahram al culto de la comunidad.

«The Chairman also alluded to the zealous care evinced in the performance of the many difficult and complicated religious ceremonies which were absolutely necessary for the purification of the 101 fires, a combination of which constituted the sacred fire which was installed that morning.» — crónica de 1897: el fuego instalado es combinación de ciento un fuegos purificados.

«A large number of Parsee ladies visited the fire temple during the day, and made offering of pieces of sandalwood. The entire street in which the fire temple is situated was illuminated in the evening, and the Parsees throughout the city held high feast in commemoration of the inauguration of the fire temple.» — crónica de 1897: la calle entera se ilumina por la noche y la ciudad celebra la inauguración con banquete.

«This morning between six and ten o'clock the inaugural ceremony connected with the foundation work of a new Tower of Silence at Navsari was performed in accordance with the ancient rites of Zoroastrianism, in the presence of an assembly of about five thousand Parsees.» — crónica de la fundación de un dakhma en Navsari, 1877: cinco mil parsis presentes en la ceremonia inaugural.

«The mail train which left Bombay last night and arrived here at 3.30 a.m. this morning . . . was 'a purely Parsee train'... ; for the driver was a Parsee, the guard was a Parsee; and the whole of the passengers were Parsees.» — crónica de 1877: el tren correo se declara puramente parsi, del maquinista al guarda y a todos los pasajeros.

«There were Parsee mammas with babes held in their arms, and young Parsee ladies by their side, who had been taught by their family priests to regard attendance at the performance of ceremonies connected with a Tower of Silence as an act of exemplary piety; there was the old orthodox Parsee, with a growing dimness in his eyes, with a faltering voice and a tottering step, leaning heavily upon his crutch, who looked upon attendance at the ceremony as a talisman which would help to open the gates of paradise to him;» — crónica de 1877: asistir a la ceremonia del dakhma se enseña como acto de piedad ejemplar y el viejo ortodoxo lo tiene por talismán que abrirá las puertas del paraíso.

«During the journey the women sang favourite gurbees (ditties) in chorus, while the young men amused themselves by singing Hindustani and other songs . . . from midnight until the train steamed into Navsari station.» — crónica de 1877: durante el viaje las mujeres cantaron gurbees a coro y los jóvenes canciones indostánicas hasta la madrugada.

«The gentleman at whose expense the Tower of Silence is to be built, Mr Nusserwanjee Ruttonjee Tata, had engaged from 300 to 400 bullock carts for driving the visitors from the station into the city, a distance of about two miles.» — crónica de 1877: el costeador del dakhma contrató de trescientas a cuatrocientas carretas de bueyes para llevar a los visitantes.

«In Navsari nearly all the Parsee residents possess houses of their own, and all these, numbering about 1,800, afforded accommodation to the friends and acquaintances of the owners. To provide ... accommodation for the rest, several temporary hotels had been improvised.» — crónica de 1877: las mil ochocientas casas parsis de Navsari alojaron a los conocidos y el resto en hoteles improvisados.

«Khurshed Varree presented a novel spectacle. The approach to it had been decorated with strings of paper bannerets, while a company of native musical instrument beaters, who were stationed in the entrance, were meant to remind the people that the day was sacred to feasting and public rejoicing.» — crónica de 1877: los tocadores a la entrada recordaban que el día era sagrado para el banquete y el regocijo público.

«Two roads lead to the Towers, one a raised footpath for the use of and accessible to Parsees only, the other a public road full of ruts and hollows and a deep coating of dust. The private road is raised on masonry arches in places which, in the monsoon, are filled with large sheets of water which rendered access to the Towers impossible except by boats, in which the dead bodies had formerly to be carried.» — crónica de 1877: el camino elevado es de uso exclusivo de los parsis, y en el monzón los arcos se anegaban y los cuerpos había que llevarlos en bote.

«Outside the enclosure wall of the Towers, several booths had been erected for the sale of sweetmeats and refreshments, while on the other side of the gateway is a room containing chatties [pots] filled with drinking water for the use of Parsees. Here also the pious Zoroastrian washes his hands, feet and face before he enters the enclosure and commences to say his prayers for the dead.» — crónica de 1877: los puestos de dulces y refrescos a la puerta y la sala con cántaros de agua donde el fiel se lava antes de entrar.

«There are already three Towers of Silence built within the enclosure, which is about 30,000 square yards in extent, one of which is said to be 350 years old.... Only one of the three is in use at present; and the fact is pretty clearly evidenced by a number of vultures which had perched over the top of the wall.» — crónica de 1877: de las tres torres del recinto una se dice de trescientos cincuenta años, y los buitres posados en el muro señalan cuál está en uso.

«there was the gaily dressed young» — crónica de 1877: el cronista consigna también al joven bien vestido de la época; el tramo se corta en el límite de plana y sigue en la 160 con su sentido equívoco de la piedad del acto.

«The building of the Tower is likely to occupy a year and a half, and its estimated cost amounts to Rs. 70,000. A circular mandaw had been erected over the mouth of the circular hollow dug for the foundations of the Tower. Benches had been placed in the mandaw for the accommodation of the visitors, who were protected from accidents by a bamboo railing fixed over the hollow.» — crónica de 1877: la torre costará setenta mil rupias y tomará año y medio, y sobre el hueco de los cimientos se levantó un mandaw con bancos para los visitantes.

«In the middle of the Tower is a well, 20 ft in diameter, in the north-east, south-east, north-west, and southwest, corners of which are cut four outlets,... each ft wide, which will communicate with four wells to be dug at equal distances from the Tower [and lined with charcoal or sand]. The four outlets divide the inner space into four oblong blocks, which stand at each corner of the well, and are intended to contain slabs for the exposure of dead bodies.» — crónica de 1877: la planta del dakhma, con el pozo central, cuatro salidas a los puntos intercardinales y cuatro bloques oblongos para las losas de exposición; el impreso corta *south-west* a fin de renglón y `span()` lo devuelve unido como *southwest*.

«Matter issuing from the dead bodies trickles down into the well, and is carried down by the outlets into the four wells, which are covered up.» — crónica de 1877: la descripción declara el fin del diseño, conducir lo que sale de los cuerpos a cuatro pozos cubiertos.

«The two priests, who officiated today, got on to the top of one of the blocks, then got down into the well, and by means of one of the outlets . . . got finally to the foundations of the outer wall. They then fixed in the ground four huge iron nails, each about a maund in weight, facing each of the four outlets,. .. and a similar nail in the centre of the well.» — crónica de 1877: los dos sacerdotes bajan al pozo y clavan cuatro clavos de hierro de casi un maund cada uno frente a cada salida, y otro en el centro.

«In the foundations of the outer wall, they then fixed thirty-six smaller nails, crossways, at a short distance from each other, there thus being nine nails to each of the four blocks. They next fixed a large nail in the entrance of each of the outlets from the well; also sixty-four nails on both sides of each outlet, that is, thirty-two on each side, making in all 301 nails, large and small.» — crónica de 1877: la cuenta total de clavos del rito de cimentación es de trescientos uno, grandes y pequeños.

«With a large bundle of yarn, the priests [reciting Avesta continually], went the round of the nails three times and interwove a warp round the nails, giving three threads to each nail. A communication was thus established by means of the yarn between all 301 nails, and the ceremony concluded about 9.15 a.m., when the priests got out.» — crónica de 1877: los sacerdotes recorren tres veces los clavos recitando Avesta y tejen una urdimbre de tres hilos por clavo, que comunica los trescientos uno.

«The spectators, each according to his means, then threw silver and copper coins into the well....» — crónica de 1877: los asistentes echan monedas de plata y cobre al pozo según sus posibilidades.

«Framjee Cowasjee begs to inform his friends and the public, that he has erected a Tower of Silence' or Cemetery on the Malabar Hill, which he will leave open for such of the Ladies and Gentlemen as may be desirous of inspecting it, till the 15 th of April next - after which day, the ceremonies will commence.... There will be a general assemblage of Parsees,... the Cemetery will be consecrated, and a solemn feast [jasan] held by all assembled; no admission will be allowed to any other caste from and after (that day)....» — aviso público de 1832: el dakhma queda abierto a la inspección de damas y caballeros hasta el 15 de abril, y tras la consagración no se admite a ninguna otra casta.

«Framjee Cowasjee will . . . feel particularly obliged if such of the Ladies and Gentlemen as have Parsee Clerks and Servants will be pleased to grant them leave on this day. As the road leading to the Hill will be literally covered with conveyances of every description on the above day, Framjee Cowasjee begs to state that the passage will be attended with some delay, if not inconvenience, and he trusts the cause will be considered as an excuse.» — aviso público de 1832: se pide a los patrones que den el día libre a sus empleados y sirvientes parsis, y se anticipa el atasco en el camino de la colina.

«It is a circular platform about 300 ft in circumference, entirely paved with large stone slabs, and divided into three rows of exposed receptacles, called pavis, for the bodies of the dead. As there are the same number of pavis in each concentric row, they diminish in size from the outer to the inner ring, so that by the side of the wall is used for the bodies of the males, the next for those of the females and the third for those of the children.» — Karaka, Historia de los parsis: las tres filas concéntricas de pavis reparten los cuerpos por sexo y edad, los varones junto al muro, las mujeres en la fila siguiente y los niños en la tercera.

«These receptacles or pavis are separated from each other by ridges which are about one inch in height, and channels are cut into the pavis for the purpose of conveying all the liquid matter flowing from the corpses, and rainwater, into a bhandar, or deep hollow in the form of a pit, the bottom of which is paved with stone slabs. This pit forms the centre of the tower.» — Karaka: los canales conducen al bhandar, el pozo central pavimentado con losas.

«When the corpse has been completely stripped of its flesh by the vultures, which is generally accomplished within an hour at the outside, and when the bones of the denuded skeleton are perfectly dried up by the powerful heat of a tropical sun and other tropical influences, they are thrown into the pit where they crumble into dust - the rich and the poor thus meeting together after death in one common level of equality.» — Karaka: los huesos secados por el sol se echan al pozo y allí se deshacen, con lo que ricos y pobres se juntan tras la muerte en un mismo nivel de igualdad.

«When the Secretary had finished his defence of the 'Tower of Silence', I could not help thinking that however much such a system may shock our European feelings and ideas, yet our own method of interment, if regarded from a Parsi point of view, may possibly be equally revolting to Parsi sensibilities.» — Monier Williams: invierte el juicio y supone que el propio modo europeo de enterrar, visto desde el parsi, podría resultar igual de repugnante.

«The exposure of the decaying body to the assaults of innumerable worms may have no terrors for us; but let it be borne in mind that neither are the Parsi survivors permitted to look at the swoop of the heaven-sent birds. Why then should we be surprised, if they prefer the more rapid to the more lingering operation!» — Monier Williams: los parsis tampoco pueden mirar el descenso de las aves, y de ahí que prefieran la operación rápida a la lenta; el tramo cruza a la plana 163.

«This evening we were surprised to see, as we strolled along the beach, more Parsees than ever before, and more Parsee ladies richly dressed, all wending their way towards the sea. It was the first of the new moon, a period sacred to those worshippers of the elements; and here on the shore of the ocean, as the sun was sinking in the sea, and the slender silver thread of the crescent moon was faintly shining on the horizon, they congregated to perform their religious rites.» — Andrew Carnegie, citado por Laing: la congregación en la playa en la primera luna nueva, período sagrado para los adoradores de los elementos.

«Fire was there in its grandest form, the setting sun, and water in the vast expanse of the Indian Ocean outstretched before them. The earth was under their feet, and wafted across the sea the air came laden with the perfumes of'Araby the blest'.» — Carnegie: los cuatro elementos se le presentan a la vez en la escena, el sol poniente por fuego, el océano por agua, la tierra bajo los pies y el aire perfumado.

«Parsee of the period, who entertained as the best an equivocal sense of the piety or value attached to the ceremony;» — crónica de 1877: el cronista consigna al joven de sentido equívoco sobre la piedad o el valor de la ceremonia.

«which of the two systems, they may reasonably ask, is more defensive on sanitory grounds?» — Monier Williams: la pregunta que él mismo pone en boca de los parsis es cuál de los dos sistemas se defiende mejor por razones sanitarias; la capa de texto imprime *sanitory*.

«How inexpressibly sublime the scene appeared to me, and how insignificant and unworthy of the unknown seemed even our cathedrals 'made with human hands', when compared with this looking up through nature unto nature's God!» — Carnegie contrapone las catedrales hechas con manos humanas a este mirar a través de la naturaleza hacia el Dios de la naturaleza.

«I stood and drank in the serene happiness which seemed to fill the air. I have seen many modes and forms of worship,... but all poor in comparison with this. Nor do I ever expect in all my life to witness a religious ceremony which will so powerfully affect me as that of the Parsees on the beach at Bombay'.» — Carnegie declara no esperar en toda su vida presenciar ceremonia religiosa que le afecte tanto.

«Wherever in India or abroad there lived five to ten Parsis or more, a Panchayat or Anjoman soon grew up and collected funds for common religious and charitable purposes. Their activities soon expanded to meeting other needs as of relief of poverty, assistance for education, providing medical care, housing and other social needs.» — J. F. Bulsara: dondequiera que vivieran cinco o diez parsis nacía un panchayat o anjoman que recaudaba fondos para fines religiosos y caritativos comunes.

«The apex of these local Anjomans has been the Parsi Panchayat of Bombay, the custodian of the funds of most of the Panchayats in India and a few from abroad. This great co-operative pyramid of the Parsis has been a bulwark of strength, representing a modest structure of a unique Social Security system... . Although all the wants of the needy members may not be met adequately, one can say that no deserving Parsi need starve or grow hungry, no Parsi child need grow up without minimum education, and no sick Parsi need suffer from want of medical care.» — J. F. Bulsara describe la red de panchayats como sistema de seguridad social propio, y declara que ningún parsi digno pasa hambre, ningún niño queda sin instrucción mínima y ningún enfermo sin atención.

«and there were little Parsee boys and girls» — crónica de 1877: el cronista cierra el retrato de la concurrencia con los niños parsis; el tramo se corta en el límite de chunk y sigue en la misma plana con *who cared little for, and understood less of, either its piety or efficacy*.

«A Zoroastrian need not necessarily be a Parsi. Any one who professes the religion promulgated by Zoroaster . .. becomes a Zoroastrian the moment he is converted to the faith; but... a Parsi born must always be a Parsi, no matter what other religion he subsequently adopts and professes.» — sentencia del juez Davar: distingue zoroástrico de parsi, el primero por profesión y el segundo por nacimiento e irrevocable.

«There are three categories of Parsis: Parsis who are descended from the original Persian emigrants, and who are born of both Zoroastrian parents, and who profess the Zoroastrian religion; the Iranis from Persia professing the Zoroastrian religion, who come to India, either temporarily or permanently; and the children of Parsi fathers by alien mothers who have been duly and properly admitted to the faith.» — sentencia del juez Davar: las tres categorías son los descendientes de los emigrantes de dos padres zoroástricos, los iranis venidos de Persia y los hijos de padre parsi y madre ajena debidamente admitidos.

«that the Zoroastrian religion not only permits but enjoins the conversion of a person born in another religion and of non-Zoroastrian parents, (ii) That, although such conversion was permissible, the Zoroastrians, ever since their advent into India . . . have never attempted to convert any one into their religion, (iii) That there is not a single instance proved before the Court of a person born of both non-Zoroastrian parents ever having been admitted into the Zoroastrian religion professed by the Parsis in India.» — sentencia del juez Davar: la religión no solo permite sino manda la conversión, y sin embargo no consta ante el tribunal un solo caso de admisión de alguien nacido de dos padres no zoroástricos; el desacuerdo entre el derecho declarado y la práctica queda consignado sin armonizar.

«I am quite ready to start with the assumption that the Plaintiffs make, namely, that when the Zoroastrian exiles fled from the Mussulman persecution, they brought with them to India as their common bond . . . their ancient religion. I will go further and add that, at that remote time, they would probably have not only approved but welcomed Converts if - to use the phrase that has so often been repeated - those Converts would do no harm to the good religion.» — sentencia del juez Seaman: concede que en aquel tiempo remoto habrían aprobado y hasta acogido conversos que no dañaran la buena religión.

«In these circumstances, it is easy to understand that while they dared not proselytise, they would have been only too glad to welcome influential Converts from Hinduism and Mahomedanism.» — sentencia del juez Seaman: no se atrevían a hacer proselitismo pero habrían acogido con gusto conversos influyentes del hinduismo y del islam.

«But two main causes must have been steadily at work to re-mould, and by degrees altogether to transform, the attitude of the community towards conversion. The first, and no doubt the most powerful of these, was the immemorial Indian caste sentiment, with which the whole atmosphere in which they lived was charged. The second was their own growing prosperity.» — sentencia del juez Seaman: las dos causas que transforman la actitud son el sentimiento inmemorial de casta indio y la prosperidad creciente de la comunidad.

«This had a natural and inevitable tendency to reinforce the pressure of the caste principle and to accelerate its growth. Caste must always be more acceptable to a high, than to a low, order in its organisation.» — sentencia del juez Seaman: la casta, dice, resulta siempre más aceptable a un orden alto que a uno bajo.

«While theoretically adhering to their ancient religion and consistently avowing its principal tenets - including, of course, the merit of conversion as the theological dogma, they erected about themselves real caste barriers, and gradually fell under the influence of the caste idea, till, in modern popular language, it has found current expression in the term Parsi, which now seems to me to have as distinctly a caste meaning... as that used to denominate any other great Indian caste.» — sentencia del juez Seaman: sostiene que mientras mantenían la conversión como dogma teológico levantaron barreras reales de casta, hasta que el término parsi pasó a tener sentido de casta.

«The first glance at the Defendants' definition of members of the Parsi community professing the Zoroastrian faith satisfied me . . . that we were not really concerned with a religious, but with a caste question.» — sentencia del juez Seaman: concluye que el pleito no versaba en realidad sobre religión sino sobre casta.

«The Defendants, expressing as we now know the orthodox Parsi view, are ready to admit any and every Irani Zoroastrian . . . , but they will not admit the purest, most blameless foreigner. Why? Because a foreigner is outside the caste, and caste is an institution into which you must be born.» — sentencia del juez Seaman: la prueba que aduce es que admiten a cualquier irani zoroástrico y no al extranjero más irreprochable.

«This concept of 'purity of blood' should certainly not transcend the inner core of our belief which is pure thoughts, pure words, pure deeds. In fact I am of the opinion that the present controversy on whether the children of Parsi women married to non-Parsis can take on the faith or not is too timid.» — Piloo Mody: sostiene que la pureza de sangre no debe pasar por encima del núcleo de la creencia, buenos pensamientos, palabras y obras, y llama tímida la controversia presente.

«I am for more robust reforms. I believe all those who are even remotely connected by blood to the Parsis should be ordained into the community through a Navjote ceremony at any time in their life . . . through their own free will and» — Piloo Mody: propone ordenar por navjote a todo el que tenga aun remoto parentesco de sangre con los parsis, en cualquier momento de su vida y por su propia voluntad; el tramo se corta en el límite de plana.

«be more fitly chosen than this for lifting up the soul to the realms beyond» — Carnegie: declara que ningún tiempo ni lugar podría escogerse mejor para levantar el alma a los reinos de más allá del sentido; el tramo arranca tras el corte de chunk, que parte *Surely no time or place could*.

«They needed help, they needed countenance, they needed, above all things, powerful allies.» — sentencia del juez Seaman: necesitaban ayuda, respaldo y sobre todo aliados poderosos.