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CHAPTER VII, 9-14.
time, as some one says unto Rashn, one of the sacred beings, and about many besides this one, thus: All who are creatures of the beneficent spirit are distressed by their persecution, but put trust in those men, Arezvâk and those three others.'
12. And of the organizers of the period is Artakhshatar”, son of Pâpak, as it says even this about him, namely: Which is that ruler who is powerful, more striving than the Kayâns, and mighty, an embodiment of the sacred commandments and awfully armed 3; in whose abode Aharisvang 4, the virtuous and radiant, walks forth in maiden form, beneficent and very strong, well-formed, highgirded, and truthful, of illustrious race and noble ? 13. Whoever it is that, on the occurrence of strife, seeks prosperity for himself with his own arm; whoever it is that, on the occurrence of strife, encounters the enemies with his own arm.'
14. Tanvasar 5 is also for his assistance, as it says
associate (ham-paígar) of the Christian ecclesiastic Akvân, and yells out ten admonitions contradicting those of the righteous Sênôv who is mentioned in $ 6 (see Peshotan's edition, vol. v, pp. 239, 311). It does not follow that he was a contemporary of Sênôv, and here he seems to be placed fully two centuries later.
1 Probably Adharmazd.
2 The founder of the Sâsânian dynasty, who reigned as king of the kings of Persia, A.D. 226–241.
8 Most of these qualities are applied to the angel Srôsh, the personification of obedience (see Yas. LVII, 1); also to Kavi Vistâspa and Karsna, son of Zbaurvant, in Yt. XIII, 99, 106.
* Av. Ashis vanguhi, good rectitude,' personified as a female angel; her description is given in Yt. XIII, 107, and is similar to that of Anahita in Yt. V, 64.
o So spelt here and in $$ 17, 18, thrice in all; it is also thrice spelt Tansar, in Dk. III, last chapter, 7; IV, 25, 25, and this mis-spelling has led to the mis-pronunciation Tôsar. It appears, however, that Tanvasar is a transposition of Tanvars, hairy
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