'Since thou dost not consent to be the preacher and the bearer of my Religion, then make thou my world increase, make my world grow: consent thou to nourish, to rule, and to watch over my world.'
5 (14). And the fair Yima replied unto me, O Zarathustra, saying:
'Yes! I will make thy world increase, I will make thy world grow. Yes! I will nourish, and rule, and watch over thy world. There shall be, while I am king, neither cold wind nor hot wind, neither disease nor death.'
7 (17)[1]. Then I, Ahura Mazda, brought two implements unto him: a golden seal and a poniard inlaid with gold[2]. Behold, here Yima bears the royal sway!
8 (20). Thus, under the sway of Yima, three hundred winters passed away, and the earth was replenished with flocks and herds, with men and dogs and birds and with red blazing fires, and there was room no more for flocks, herds, and men.
9. Then I warned the fair Yima, saying: 'O fair Yima, son of Vivanghat, the earth has become full of flocks and herds, of men and dogs and birds and of red blazing fires, and there is room no more for flocks, herds, and men.'
- ↑ § 6 is composed of unconnected Zend quotations, which are no part of the text and are introduced by the commentator for the purpose of showing that 'although Yima did not teach the law and train pupils, he was nevertheless a faithful and a holy man, and rendered men holy too (?).' See Fragments to the Vendîdâd.
- ↑ As the symbol and the instrument of sovereignty. 'He reigned supreme by the strength of the ring and of the poniard' (Asp.) Thus Farîdûn gives royal investiture to Irag 'with the sword and the seal, the ring and the crown' (Firdausi). — The king is master 'of the sword, the throne, and the ring.
