Pahlavi Texts, Part IV (SBE37), E.W. West, tr. , at sacred-texts.com
1. The tenth fargard, Yathâis 3, is about the renovation of the universe in the words of Aûharmazd to Zaratûst, thus: 'I have produced the effecter of the renovation, the causer of righteousness, Sôshâns, of whom mankind say that he does not come; and yet he will come, for the righteous, with that glory which becomes all-brilliance.'
2. About the scrutiny and consideration for moderation in a high-priest's performance of every
duty there is this, too, that the desire of that non-assailant, who is a producer of benefit among kinsmen, among confederates, and among serfs 1, as regards anything whatever, is accomplishing the will, and is a friend, of Aûharmazd; and the spirit lodging in him is not deceived by him. 3. And advice about distance from him in whom similarity of disposition to the fiend and arrogance are oppressive, and who is scorning kinsmen, a sharp liar with serfs 2, giving offence (vêshîn-dahisnŏ) to confederates, careless of cattle 3, and unfriendly to the wretched.
4. About the bridge on which there is access to Aûharmazd 4, and he who reaches the best existence is visibly, or invisibly, proceeding while offering up (aûzdahân-sagîtûn). 5. And the teaching of the primitive faith to Zaratûst by Aûharmazd, who remained embodying the Ahunavair (ahûnavair-tanû) as the Zôti 5 of the world; and at the time of the renovation Zaratûst, who was from the sons of Aêzemnô, is in the position of Zôti 6 of the whole
world; Vohûvastŏ, son of Snôê 1, from the countries of those of the religion, in the post of Hâvanân 2; Îsvand, son of Varâz, from the countries of Tûrân, in the post of Âtarevakhsh; Sênô, son of Hûmstûv, from the countries of the Sênân 3, in the post of Frabardâr; and Vistâsp, who was from the sons of Nôdar 4, in the post of Srôshâvarz. 6. About the power and triumph which that ceremonial becomes, even through the all-brilliance of the immortal renovation of the whole creation in that existence.
7. This, too, that the evil spirit 5. . . . . . . . . . . .
260:3 See Chap. X, 1 n; it is here written yasââîs in Pahlavi.
261:1 See Pahl. Yas. XXXIII, 3 a, b.
261:2 Ibid. 4 b.
261:3 Ibid. 4 c.
261:4 Ibid. 5 c.
261:5 Ibid. 6 a. It is said, in Bd. XXX, 30, that Aûharmazd comes to the world as Zôti, or chief officiating priest, with Srôsh as assistant priest, just before the renovation. Here it is not absolutely certain whether Aûharmazd, or Zaratûst, is meant as Zôti on this first occurrence of the word.
261:6 Reading min Aê-zemnôân pavan zôt gâs; Ayazem being an ancestor of Zaratûst, eleven generations back, the grandfather of Spitama, and the name being variously written Aiazemn, Ayâzem, Nayâzem, and Aizim in different MSS. Another reading is min 3 zamôn khûpŏ zôt gâs, 'from three-fold procreation, has the happy position of Zôti,' referring to the legendary account of Zaratûst's origin, as detailed in the seventh book of the Dinkard. The position of the Zôti is at the north end of the ceremonial area.
262:1 This and the two following persons are the Vohvasti son of Snaoya, Isvad son of Varâza, and Saêna son of Ahûm-stûd, of Yt. XIII, 96, 97.
262:2 In the great ceremonies of ancient times the Hâvanân appears to have been the priest who attended to the Hôm-mortar, and his position was near the north-west corner of the ceremonial area; the Âtarevakhsh was the priest who fed the fire, and his position was near the south-west corner; the Frabardâr was the priest who brought the necessary utensils, and his position was near the northeast corner; and the Srôshâvarz was the priest who kept general order, his position being at the south end, facing the Zôti at the north end. Besides these five priests, mentioned in our text, there were three others enumerated in Vîsp. III, 1; Vend. V, 58, VII, 17, 18, the water-bringer near the south-east corner, the washer on the west side, and the cleanser on the east side. In modern times the Zôti retains his ancient duties of chief priest, while the Râspî (Bk. VIII, Chap. VII, 5, 9) combines the duties of the seven others, being called by the Zôti (in Vîsp. III, 1) to take the place of each of them in succession.
262:3 Av. Sâininãm of Yt. XIII, 144, probably the people about Samarkand (see Bd. XII, 13 n, XV, 29).
262:4 See Yt. V, 98.
262:5 One folio of B is here lost, containing the end of this chapter and the beginning of the next. The passage missing was equivalent to about 100 lines of this translation, of which perhaps one-fourth belonged to this chapter and three-fourths to the next.