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THE SACRED BOOKS OF THE EAST

Translated by VARIOUS ORIENTAL SCHOLARS

Edited by F. MAX MULLER

Vol. 47

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ISBN: 978-81-208-0101-1 (Set) | - NHELSO These volumes of the Sacred Books of the East series include translations of all the most important works of the seven non-Christian religions that have exercised a profound influence on the civilisations of the continent of Asia. The Vedic Brahmanic system claims 21 volumes, Buddhism 10, and Jainism 2;8 volumes comprise Sacred Books of the Parsis;2 volumes represent Islam; and 6 the two main indigenous systems of China. Translated by twenty leading authorities in their respective fields, the volumes have been edited by the late F. Max Miiller. The inception, publication and the compilation of these books cover almost 34 years. I. BUDDHISM Vol. 49: Buddhist Mahayana Texts (2 Parts) Vol. 11: Buddhist Suttas Vol. 10: The Dhammapada and Sutta Nipata Vols. 35 & 36: The Questions of King Milinda (2 Parts) Vol. 21: The Saddharma Pundarika or the Lotus of the True Law Vols. 13, 17 & 20: Vinaya Texts (3 Parts) Il. CHINESE Vol. 19: The Fo-Sho-Hing-Tsan-King Vols. 3, 16, 27, 28, 39 & 40: The Sacred Books of China (6 Parts) III. A GENERAL INDEX Vol. 50: A General Index to the Names and Subject-matter of the Sacred Books of the East

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PAHLAVI TEXTS

MARVELS OF ZOROASTRIANISM

Translated by E.W. WEST

PART V

MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED e DELHI

7th Reprint: Delhi, 2012 First Published by the Oxford University Press, 1897

ISBN: 978-81-208-0148-6

MOTILAL BANARSIDASS

WEST

PART V

MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED e DELHI

7th Reprint: Delhi, 2012 First Published by the Oxford University Press, 1897

ISBN: 978-81-208-0148-6

MOTILAL BANARSIDASS

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UNESCO COLLECTION OF REPRESENTATIVE WORKS— Indian Series This book has been accepted in the Indian Translation Series of the UNESCO Collection of Representative Works, jointly Sponsored by the United Nations Educational Scientific and Cultural Organization (UNESCO) and the Government of India

Printed in India

By Jainendra Prakash Jain at Shri Jainendra Press, A-45 Naraina, Phase-I, New Delhi 110 028 and Published by Narendra Prakash Jain for Motilal Banarsidass Publishers Private Limited, Bungalow Road, Delhi 110 007

RaAsHTRAPATI BHAVAN, New DeLHI-4 June 10, 1962

I am very glad to know that the Sacred Books of the East, published years ago by the Clarendon Press, Oxford, which have been out-of-print for a number of years, wil now be available to all students of religion and philosophy. The enterprise of the publishers is commendable and I hope the books will be widely read.

S. RADHAKRISHNAN.

PUBLISHER’S NOTE

First, the man distinguished between eternal and perish- able. Later he discovered within himself the germ of the Eternal. This discovery was an epoch in the history of the human mind and the East was the first to discover it.

To watch in the Sacred Books of the East the dawn of this religious consciousness of man, must always remain one of the most inspiring and hallowing sights in the whole history of the world. In order to have a solid foundation for a comparative study of the Religions of the East, we must have before all things, complete and thoroughly faithful translation of their Sacred Books in which some of the ancient sayings were preserved because they were so true and so striking that they could not be forgotten. They contained eternal truths, expressed for the first time in human language.

With profoundest reverence for Dr. S. Radhakrishnan, President of India, who inspired us for the task; our deep sense of gratitude for Dr. C. D. Deshmukh & Dr. D. S. Kothari, for encouraging assistance; esteemed appreciation of UNESCO for the warm endorsement of the cause ; and finally with indebtedness to Dr. H. Rau, Director, Max Müller Bhawan, New Delhi, in procuring us the texts of the Series for reprint, we humbly conclude.

CONTENTS.

PAGB INTRODUCTION : un ^x Abbreviations used in this E . : : . xlviii MARVELS OF ZOROASTRIANISM. Dinxarp, Book VII.

H. Rau, Director, Max Müller Bhawan, New Delhi, in procuring us the texts of the Series for reprint, we humbly conclude.

CONTENTS.

PAGB INTRODUCTION : un ^x Abbreviations used in this E . : : . xlviii MARVELS OF ZOROASTRIANISM. Dinxarp, Book VII.

CHAF. 1. Descent of the glorious destiny . . : ape 3 2. Parentage of Zaratüst . : : : Die is 3. His birth, childhood, and youth till his a i 38 4. His missions to the Karaps, and Vistásp's conversion . 50 5. Events in the last thirty-five years of his life . j 2843 6. Further events till the death of Vistásp . ; BET hy 7 » . » til end of Sásánian monarchy ; . 82 8. - » Will end of Zaratüst's millennium . "T 9. Afishédar’s millennium " : : : 4 107 10. Afishédar-mah’s millennium . ; i : à > Ir 11. Sósháns and the renovation e 116

Dinxarp, Book V.

1. Kai-Loharásp at Jerusalem, and descent of the religion. — 119 2. Parentage, birth, and life of Zaratüst. Future apostles . 122 3. Events after Vistásp's conversion and in later times a 126 4. Descent of the Iranians. The tribe having a Gyémará . 127

SELECTIONS OF ZAD-SPARAM.

12. Two old legends of Spendarmad and of the hero Srit6. 133

13. Parentage of Zaratüst . 4 v! *148

14. Dempns try to injure him before and at bts birth ; m TI

15. Five Karap brothers opposed to Zaratfist and his four brothers ; A 1 143

16. One Karap tries to kill Zaratûst five times . ; : 144

Vill CONTENTS.

CHAP. PAGE

17. Another foretells his glorious destiny . i j - 147 18. His father disagrees with him . . 148 19. And he disagrees with his father and the chief CA A 20. Legends indicative of his good disposition . i . I5I 21. His going to confer with Aüharmazd . ; " . URB 22. His conferences with the archangels . à : . I59 23. Dates of conversions, births, and deaths ; i » 153 24. Five dispositions of priests and ten admonitions . . 167 ĪNDEX : ‘ ; A i : , . $ v ETE

Transliteration of Oriental Alphabets adopted for the Trans- lations of the Sacred Books of the East ; ; as: 183

INTRODUCTION.

à : . I59 23. Dates of conversions, births, and deaths ; i » 153 24. Five dispositions of priests and ten admonitions . . 167 ĪNDEX : ‘ ; A i : , . $ v ETE

Transliteration of Oriental Alphabets adopted for the Trans- lations of the Sacred Books of the East ; ; as: 183

INTRODUCTION.

I. IN the summary account of the Spend Nask, given in the eighth book of the Dinkard, chapter XIV, it is stated in § 4 (see S. B. E., vol. xxxvii, p. 32) that many marvels, owing to Zaratüst, are published therein, *just as there are some which, collected and selected, are noticed by the Dinkard manuscript. This statement evidently refers to the seventh book of the DinkazZ, which contains the legendary history of Zaratüst and his religion, related as a series of marvels extending from the creation to the resurrection of mankind. A much briefer account of some of the same details occurs at the beginning of the fifth book of the Dinkard, and appears to have been abridged from a compilation which was either derived partially from a foreign source, or pre- pared for the use of foreign proselytes. A third compila- tion of similar legends is found among the Selections of Zad-sparam. And a careful translation of these three Pahlavi Texts constitutes the Marvels of Zoroastrianism contained in this volume.

2. As the extent of Dk. VII is about 16,coo Pahlavi words (without allowing for one folio lost) it probably contains about four-fifths of the details included in the Spend Nask, the Pahlavi version of which has been esti- mated, in S. B. E., vol. xxxvii, p. 469, to extend to 20,500 words. It says very little about Zaratüst's conferences with the sacred beings (mentioned in Dk. VIII, xiv, 5, 6), and gives no description of the other world and the way thither (as reported ibid. 8) But it probably contains many verbatim extracts from other parts of the Pahlavi version of the Spend Nask, which appear, however, to have been previously collected in the Exposition of the Good Religion, an older MS. than the DinkazZ, which is quoted

as an authority in Dk. VII, i, 2.

X PAHLAVI TEXTS. Eee

3. This seventh book commences with a detailed statement of the descent of the glorious ruling dynasty from the primeval man GáyómarZ, through his descen- dants, the PésdáZian and Kayánian rulers, to Kai-Vistasp. Among the individuals, rarely mentioned elsewhere, are the sacred being Hadish (the protector of homesteads in the Visperad) Vaégered the brother of king Hósháng, Pata- khsróbó king of the Arabs, and Aóshnar the chancellor of Kai-Us. Zaratüst and the three millennial apostles are also mentioned, but the contents of this first chapter are probably derived from the Kitradad Nask (see Dk. VII, xiii, 20) and from Yt. XIX, 25-93.

Zaratüst and the three millennial apostles are also mentioned, but the contents of this first chapter are probably derived from the Kitradad Nask (see Dk. VII, xiii, 20) and from Yt. XIX, 25-93.

4. Chapter II begins the legendary history of Zaratüst with the descent of his glory, from the presence of Aüharmazd to the house in which Zaratüst's mother was about to be born; and, alarmed at her radiance, the Kavigs and Karaps, or ruling priests of the district, oblige her father to send her away to another valley, where Póráü-. sháspó resided, to whom she was afterwards married; and several legends are related, in which both the archangels and archdemons are active agents, which lead on to the birth of Zaratüst, thirty years before the end of the ninth millennium of the universe, and his complete genealogy is given.

5. Chapter III begins with his laughing at birth, and describes the ill-will of the Karaps, or priests of those times, and their many attempts to destroy him during his childhood, till he openly defied them at the age of seven. At the end of the ninth millennium, when he was thirty years old, as he was bringing Hóm-water out of the fourth effluent of the Daiti river, he met the archangel Vohümanó who had come to invite him to a conference with Aüharmazd, about which no details are given.

6. Chapter IV, however, proceeds to mention that, in two years, he returned from his first conference, by order of Aüharmazd, to preach his religion to the Kigs and Karaps in the presence of their ruler, Aürvàitá-dang the Tür. They seem to have listened attentively till he advo- cated Khvétükdas, when they demanded his death, and

INTRODUCTION. xi were supported by the Tür's brother; but the Tür's son, who presided, remonstrated with them, and Aurváitá-dang himself protected him, but refused to be converted. Zaratüst was afterwards sent to demand slaves and horses from Védvoist, a rich Karap, who refused them arrogantly ; he also went to Parshad-gau in Sagastán and cured his bull with Hóm-water, whereupon Parshad-gau joined him in worship, but not in public. Zaratüst repulsed the demons as in Vd. XIX, 1-4; he is then tempted by a Karap in the form of Spendavinad, whom he also repulses. And he is finally sent to the court of Vistásp, where he is relent- lessly opposed by the Kigs and Karaps who obtained his imprisonment, during which he is saved from starvation by a miracle; then some of the sacred beings arrive to assist him, and Vistásp is at last converted, twelve years after the coming of the religion when Zaratüst went to his first conference with Adharmazd.

7. Chapter V refers to the marvels of the last thirty-five years of Zaratüst's life, after Vistásp's conversion, but says nothing about his own death, except that he departed to the best existence at the age of seventy-seven. It mentions the establishment of ordeals of thirty-three kinds, the victory of Vistásp over Argásp the Khyón, the useful works and advice of Zaratüst, the compilation of the Avesta, and the birth of Péshyótan, the immortal ruler of Kangdez.

8. Chapter VI continues this account of marvels till the death of Vistásp,which occurred forty-three years later. The legends related are about the presentation of a heaver.ly chariot to Vistásp by the soul of an old hero Sritó who had been killed about 350 years before; and regarding the coming of two high-priests from the southern regions of the earth, ten years after the departure of Zaratüst, to enquire about the religion.

9. Chapter VII relates the marvels occurring after the death of Vistásp until the end of the sovereignty of Iran; mentioning king Vohümanó who was a grandson of Vistásp, the high-priest Sénév who lived throughout the second century of the religion, the devastator Alexander the Great, the four successive high-priests who restore ortho-

Xil PAHLAVI TEXTS.

o ee

doxy in the fifth and sixth centuries of the religion, the apostate kashn-résh of about the same period, king Artakhshatar the founder of the Sásánian dynasty, his chancellor Tanvasar, ÀtürpáZ-i Máraspendán and his son surnamed Avarethrabau, with an anonymous arch-apostate of their time, and then king Khüsró Anóshérván. Finally, it condemns the proceedings of the devastators in later times, whose names are not mentioned.

10. Chapter VIII deals with the ninth and tenth centuries of the religion, which bring the millennium of Zaratüst to a close. After a bitter lamentation over the anarchy in religion and government—in which parts of 8$ 34 and 36 are taken from the Varstmánsar commentary on Yas..X XXII in Dk. IX, xxxii, 17, 20—it refers to the arrival of Kitró-méhónó, ‘im of the racial home, a title of Péshyótanó, son of Vistásp, and immortal ruler of Kangdez, who arrives with 150 disciples to restore the religion and destroy the wicked, including the Turkish demons, the Arabs, and the ecclesiastical Shégáspó! (Theodosius?) In the thirtieth year before the end of this tenth millennium A üshéZar, the Developer of Righteousness, is born, and confers with the archangels at the end of the millennium, when the sun stands still for ten days and nights.

(Theodosius?) In the thirtieth year before the end of this tenth millennium A üshéZar, the Developer of Righteousness, is born, and confers with the archangels at the end of the millennium, when the sun stands still for ten days and nights.

11. Chapter IX describes the eleventh millennium, that of AüshéZar, who produces much prosperity and progress which continue until the fifth century. Then the wizard Mahrküs appears for seven years, and produces awful winters in four of them, in which most of mankind and animals perish, till he is himself destroyed by the Dahman Afrin. Afterwards, Yim's enclosure is opened to replenish the earth with animals and men who then begin to subsist more upon the milk of cattle, which is plentiful; and Ashavahistó interferes to diminish the slaughter of cattle. At the end of the fifth century two-thirds of the Iránians have become righteous, and in the thirtieth year before the end ofthis eleventh millennium A üshégar-máh,the Developer

* This name can be read ShéwAsfas in Byt. III.

INTRODUCTION. xiii

of Worship, is born, and confers with the archangels at the end of the millennium, when the sun stands stili for twenty days and nights.

,I2. Chapter X describes the twelfth millennium, that of Adshédar-mah, during which mankind continue to improve, are better supplied, and have fewer wants, while deaths occur only through old age and the executioner. During the last fifty-three years, they leave off eating meat and subsist upon vegetables and milk, for which latter they substitute water for the last three years. But the old tyrant Dahák breaks loose, and Kerésáspó has to be roused to smite him. In the thirtieth year before the end of this twelfth millen- nium Sósháns, the Triumphant Benefiter, is born; Kai- Khásró and his companions afterwards arrive to assist him, and the sun stands still for thirty days and nights.

13. Chapter XI describes how Sósháns and his assistants destroy all the evil remaining in the world, during the course of fifty-seven years, while mankind subsist for seventeen years on vegetables, thirty years on water, and ten years on spiritual food. And, at the end of these fifty-seven years, Aharman and the fiend are annihilated, and the renovation for the future existence occurs.

And, at the end of these fifty-seven years, Aharman and the fiend are annihilated, and the renovation for the future existence occurs.

14. Several of the details described in Dk. VII are briefly mentioned in Dk. V, i-iv, where they are introduced by a statement of the siege of Jerusalem by Nebuchadnezzar (Bikht-Narsith) assisted by Kai- Lóharásp, father of Vistasp. Excepting this account of the siege, in which the Jews are evidently called ‘a congregation or tribe’ (vam), and some remarks about the same ‘tribe’ at the end of Chapter IV, all the other details which are mentioned have reference only to Iranians; but they are said to be the sayings of Átür-farnbag as to the MS. which that tribe call really their Gyémara (Chaps. I, 2, 3; IV, 8), as the name can be most plausibly read. Most of the strictly Iranian details have manifestly been derived from the same sources as were consulted by the writer of Dk. VII, that is, from the Pahlavi versions of the Spend and KXitradad Nasks. It would probably be hazardous to suppose that the Jewish compilers of the Gemara could have had access to these

xiv PAHLAVI TEXTS. eS SS sources, and it might be preferable to assume that Atdr- farnbag was himself compiling a record of Zoroastrian traditions for the use of some converts from Judaism, to take the place of the Gemara of their former faith.

15. The Zaratüst-námak of Zad-sparam is contained in the latter half (Zs. XII-X XIII) of the first series of his Selections, the former half of which, being a paraphrase of the first half of the Bundahis, has been translated in S. B. E., vol. v, pp. 155-186. In Chapter XII Zad-sparam relates two of the earliest legends referring to Mazda-worship, which he had found in old MSS. The first of these describes the appearance of the archangel SpendaxmaZ, wearing a golden sacred girdle, at the court of king MánüsZihar, 428! years before the coming of the religion to Zaratüst when he went to his conference with the sacred beings. The other is the legend of the warrior Sritó, the seventh brother, who was sent by Kai-Üs to kill the frontier-settling ox which threatened him, 300 years before the coming of the religion, with future execration by Zaratüst.

16. Chapter XIII refers to the descent of Zaratüst's glory upon his mother at her birth, and the combination of his spiritual and worldly natures; also detailing his genealogy. Chapter XIV describes the attempts of the demons to destroy him before and at his birth, when Vohümanó entered his reasoning powers and made him laugh with delight and utter one form of the Ahunavair formula, Chapter XV is about the five Karap brothers, with their first cousins the Aüsikhshes, all descended from the demon of Wrath and a sister of king Mânûskîhar ; also about the four brothers of Zaratüst who seem to be unmentioned elsewhere.

17. Chapter XVI details the attempts of one of the Karaps to destroy Zaratüst during his infancy, and the means by which he is preserved ; it also explains who Rágh and NóZar were. In Chapter XVII one of the Karaps foretells the future success of Zaratüst. In Chapter XVIII

———M Me ie dace d a

1 The MSS. have 528, but this would be twenty-eight years before the accession of Mán(sAihar, see the synopsis in § 55.

INTRODUCTION. XV

his father hears him accused of folly, and takes him to a Karap to be cured. In Chapter XIX the chief Karap comes to the house of Zaratüst's father, and is invited to consecrate the food set before him; but Zaratüst objects and a quarrel ensues, which so much disturbs the Karap that he leaves the house, and drops dead from his horse on the road home. In Chapter XX instances are given of Zaratüst's righteous desires, his compassionate assistance of people fording a river, his liberal disposition, his abandoning worldly desires, his pity for dogs, his wish for a good- looking wife, and his acceptance of progress even from the wicked, during his youth.

18. Chapter XXI relates that, at thirty years of age, on his way to the festival of spring, he saw in a vision all man- kind following MéZyómáh, his first cousin, into his presence. He then went on to the bank of the Dáitih, and crossed its four channels, when he met Vohümanó who led him to the assembly of the archangels, where he received instruction from Atharmazd and saw the omniscient wisdom; the archangels also subjected him to various ordeals.

I9. Chapter XXII refers to his conferences with the seven archangels, each at a different place, and extending over ten years. In Chapter XXIII, MéZyómáh is con- verted at the end of these ten years. The next two years are spent on the conversion of Vistásp, in which Zaratüst is assisted by some of the sacred beings, and the narrative ends by giving the dates of several other conversions, births, and deaths. But after its 300th- year the religion is dis- turbed and the monarchy contested ; referring, no doubt, to the effects of Alexander's conquest of Persia.

20. These three narratives appear to be the only con- nected statements of the Zoroastrian legend that remain extant in Pahlavi, and all three seem to be chiefly derived from the Sásánian Pahlavi version of the Spend Nask, with some probable additions from the similar version of the Kitradad Nask, as may be gathered from the summary accounts of the contents of these Nasks given in Dk. VIIT, xiii, 20-xiv, 15, and translated in S. B. E., vol. xxxvii, pp. 31-34. There are, however, allusions to other legends

xvi PAHLAVI TEXTS.

regarding Zaratûst to be found scattered about in Pahlavi literature, to which we shall return after mentioning the manuscript authorities for the texts translated in this volume.

B. E., vol. xxxvii, pp. 31-34. There are, however, allusions to other legends

xvi PAHLAVI TEXTS.

regarding Zaratûst to be found scattered about in Pahlavi literature, to which we shall return after mentioning the manuscript authorities for the texts translated in this volume.

21. The chief existing authority for the Pahlavi text of the DinkazZ, Books III-IX, and the only independent one for Book VII, is the MS. B in Bombay, which has been fully described in S. B. E., vol. xxxvii, pp. xxxiii-xxxvii ; it will therefore be sufficient here to give a short statement of the information which was there detailed at full length. This MS., written in 1659, was an unbound quarto volume of 392 folios when it was brought from Irán to Surat in 1783; after which time 70 folios became detached from various parts of the MS., but nearly all these had been discovered more than twenty years ago.

22. The writer of the MS. not only recorded the date of his own work, but also copied two previous colophons of his predecessors, with dates corresponding to A.D. 1516 and 1020, and it appears that there had been an intermediate copy about 1355. The MS. of 1020 had been copied at Bakdad, possibly from the original MS. of the last editor of the Dinkard, which must have been completed about A. D. goo,

23. For the text of Dk. V we have a second authority, independent of B, in the MS. K43 at Kopenhagen (see S. B. E., vol. xxxvii, pp. xxxvii-viii), written shortly after 1594 and also descended from the MS. of 1020.

24. The Selections of Zád-sparam are found in some of the old MSS., which also contain the Dázistán-i Dinik (see S.B. E, vol. xviii, pp. xv-xvii). Of the two MSS. used for the text of Zad-sparam’s Zaratüst-nàmak, K35 was brought from Irán to Kopenhagen in 1843. It has lost many folios, both at the beginning and end; but, before it was so mutilated, a copy (BK) of it was made, which is now in Bombay and contains a copy of its colophon, the date of which corresponds to A.D. 1592. For the text of Zs.: xxii, 4-xxiv, 19, which has been lost from K35, the translator is indebted to this old copy. The other MS. authority T, belonging to Ervad Tehmuras in Bombay

INTRODUCTION. xvii — ——Á— a —rÓ———nóÓÁ— —Ó(á€—Ó—— Ha P—— (Ga Ó (a copy of which has been used), is dated two generations earlier.

25. Regarding the period of Zad-sparam’s career we are well informed by the date of the third Epistle of Mânû- skihar, corresponding to A.D. 881, at which time Zad-sparam was probably in the prime of life; but his Selections were certainly compiled as late as A. D. 9oo, or about the same time as the completion of the DinkazZ. So that the Pahlavi texts, from which these three narratives of the Zoroastrian legends have been translated, were no doubt all written about A.D. goo, and the information they contain was nearly all derived from the Pahlavi versions of two of the Nasks.

So that the Pahlavi texts, from which these three narratives of the Zoroastrian legends have been translated, were no doubt all written about A.D. goo, and the information they contain was nearly all derived from the Pahlavi versions of two of the Nasks.

26. We have reason to believe that the Pahlavi versions of Avesta texts were completed in the fourth century and revised in the sixth, after the downfall of the heretic Mazdak. This may not only be clearly inferred from the traditional account of the compilation and restorations of the Avesta and Zand, preserved in Dk. IV, 21-36, and translated in S. B. E., vol. xxxvii, pp. 412-418 ; but is also in accordance with the actual condition of the Pahlavi versions of the liturgical Avesta texts. With the exception of a few interpolated passages, the whole of these Pahlavi versions might have been written, or revised, in the time of king Shahpühar II (A.D. 309-379). And the excep- tional passages mention no persons or events of a later date than the reign of king Khûsrô I (A. D. 531-578) ; being merely references to such persons as Mazdak, the heretic, and certain commentators who lived about that time.

27. If we examine the Zoroastrian legends, translated in this volume, we shall also find it difficult to discover a passage that clearly alludes to any historical personage of later date than Khüsró I, who is named in Dk. V, iii, 3; VII, vii, 26, although the compiler of the Dinkard had the traditions of 250 years of Arab rule to draw upon for facts, if he had been disposed to continue the statements of the Pahlavi. Spend Nask down to his own time. No doubt, these traditions may have intensified his denunciations of

[47] b

xvili' PAHLAVI TEXTS.

the devastators in Dk. VII, vii, 29-38; viii, 4-9, but, like most Pahlavi writers, he is careful not to mention Muham- madanism. Dk. VII, vii, 33, 34 seem to refer to some particular individual of this later time ; but the references to Kaisar and Khákán, the Turkish demons with dishevelled hair, the Arab, and Shedasp6 (Theodosius?) of Arüm, may all have been taken from a Pahlavi version revised in the time of Khásró I.

28. That the original Pahlavi version was translated from an Avesta text, though many Pahlavi commentaries were intermingled, appears certain. Apart from the numerous quotations from revelation (dénó), which may be safely assumed to have had an Avesta original, there are many passages interspersed with glosses, such as the Pahlavi translators habitually used, as well as numerous sen- tences beginning with a verb, an Avesta peculiarity which generally disappears in an English translation. Regard- ing the age of this Avesta text it would be hazardous to speculate without further information than we yet possess.

Regard- ing the age of this Avesta text it would be hazardous to speculate without further information than we yet possess.

29. The principal details connected with the Zoroastrian legends which have been noticed in other Pahlavi and Pazand texts, with references to the passages where they occur, are as follows :—

GÓsürvan informed of the future coming of Zaratüst in Bd. IV, 4.

Z.’s genealogy and family in Bd. XXXII, 1-10.

Summary account of Z. and Zoroastrianism, from the creation to the resurrection, in Dk. VIII, xiv, 1-15.

The abode of Z.’s father, when Z. was born, was on the bank of the Dárega river (Bd. XX, 32; XXIV, r5).

150 demons were prevented from destroying Z., before his birth, by the presence of a fire in his father's house (Sls. X, 4; XII, I1; SQ XE 3).

Detailed account of the birth of Z. in Dk, IX, xxiv, 1-18.

When Z. first saw the archangels, he thought they were arch- demons (Ep. I, x, 9).

Omniscient wisdom temporarily conferred upon Z., and what he then saw (Dk. IX, viii, 1-6 ; Byt. I, 1-5; II, 5-22).

He saw the soul of Daváns tormented in hell, excepting one foot (AV. XXXII, 1-6; Sls, XII, 29; Sd. IV, 3-11).

INTRODUCTION. xix

He also saw a mortal with children and an immortal without any, and preferred the former (Dd. XXXVII, 43`.

And he beheld the terrible condition of Keresásp's soul (Dk. IX, XV, 1—4).

Advice of Aüharmasd to Zaratüst (Sd. XXV, 6-9; LXXXI, 2-16).

The demon Envy (Aresh) converses with Z. in Dk. IX, xxxi, 6—11.

Aharman tempts Z. with the promise of rooo years dominion, in Mkh. LVII, 24-29.

About Maigók-máh, in Dk. IX, xliv, 19.

Z. coming to preach to king Vistásp, in Sg. X, 64-68.

Archangels assist Z. in converting Vistásp, also the war with Argasp, in Dk. VIII, xi, 2-4.

The war of the religion with Argásp mentioned in Bd. XII, 33.

The families of Zaratüst, Hvóv, and Vistásp mentioned in Dk. VIII, xxix, 25.

About Frashóstar and Gámásp in Dk. VIII, xxxviii, 68; IX, xlii, 8, 9 ; xliv, 17, 18.

About Kaí-Vistásp, Frashóstar, PorüA4ást, Gámásp, and Hátós in Dk. IX, xlv, 3-5.

Brád-rükhsh, or Brádró-résh the Tr, mentioned as destroying the righteous man, in Dd. LXXII, 8; Sd. IX, 5; Dk. VIII, XXXV aa, IX, x, 3.

The last millenniums mentioned in Dk. IX, xxxix, 18; xli, 6-8.

Events in the last two millenniums, in Byt. II, 22-III, 62.

The resurrection described in Bd. XXX.

30. Beyond the frequent occurrence of the names of the chief actors in the traditions, there are not many references to the Zoroastrian legends in the extant Avesta. ‘shis is owing to the fact that three-fourths of the Avesta texts, including the Nasks specially devoted to these legends, have been lost. The chief references to them that still survive in the Avesta are as follows :—

The chief references to them that still survive in the Avesta are as follows :—

The passing on of the kingly glory from ruler to ruler, from Haoshyang,ha to Kava-Haosrava, from Zarathustra to Kava- Vistáspa and the Saoshyazt, in Yt. XIX, 25-90.

The terror of the demons on hearing of the birth of Z., in Vd.

XIX, 43-47. Z. mentioned as son of Pourushaspa in Yt. V, 18. Verethraghna gives Z. strength, health, vigour, and keenness of

sight (Yt. XIV, 33). 2

XX PAHLAVI TEXTS.

References to Z.’s conference with Ahura Mazda, and his rejection of the Cemons, in Yas. XII, 5, 6.

The demons attempt to destroy Z., and to tempt him, but are repelled by recitations, in Vd. XIX, 1-10.

Commentary on the Ahunavair, in Yas. XIX.

Z. converses with Haoma, in Yas. IX, 1-16.

Fate of the soul after death revealed to Z., in Vd. XIX, 26-34.

Z. is taught various spells, in Yt. XIV, 34-38.

He prays that he may convert the queen Hutaosa, in Yt. IX, 26; XVII, 46.

References to the battle with Aregad-aspa, in Yt. V, 109, 113, 116, 117 ; IX, 30; XVII, 50, 5r.

Z.’s reply to Frashaostra regarding the ritual, in Yas. LXXI, I-II.

There are also other references to Kava-Vîstâspa, Frashaostra, Gâmâspa, Pourużistâ, Maidhyômau, the Haé£aZaspas, Spita- mas, and Saoshyazts. And the Fravashis of all the righteous persons receive homage in Yt. XIII. Of the unbelievers, the Karapans and Kavis are mentioned several times in the Gâthas and Yasts, including the Hôm Yast; and the Usikhsh once in the Gâthas.

31. So far as these references in the Avesta extend, they agree with the Pahlavi versions of the legends, and occasionally state some further particulars. We may, therefore, safely conclude that these Pahlavi versions present a fairly complete view of the Zoroastrian legends current in Sásánian times. But we have another means of testing this conclusion more fully in the Persian Zartust- námah, translated by Eastwick in the Appendix to Tke Parsi Religion, as contained in the Zand-Avasta, by John Wilson, D. D. (Bombay : 1843).

32. This Zartust-namah contains 1570 Persian couplets, composed by Zartust Bahram Pazdü, apparently at the ancient city of Rai, and finished on August 12, 1278. But Eastwick's English translation was made from a good MS. of this poem, written by Dastür Barzü Qiyámu-d-din (=Kamdin) in 1636, belonging to the Wilson Collection and now in the library of Lord Crawford at Wigan. Zartust Bahrám relates how a priest of Rai, named Kai- Káüs, son of Kai-Khusró, showed him an old Pahlavi MS.

INTRODUCTION. xxi

narrating the history of Zartust, and offered to interpret it, if he would undertake to paraphrase it, in Persian verse, for the information of others.

Zartust Bahrám relates how a priest of Rai, named Kai- Káüs, son of Kai-Khusró, showed him an old Pahlavi MS.

INTRODUCTION. xxi

narrating the history of Zartust, and offered to interpret it, if he would undertake to paraphrase it, in Persian verse, for the information of others.

33. After mentioning Z.'s grandfather and father, de- scended from king Frédün, a frightful dream of his mother is related, in which she sees herself attacked by wild beasts eager for the destruction of her son, who drives them away. She relates her dream to an astrologer, who prognosticates a wonderful career for the unborn child ; but this dream is an addition to the Pahlavi texts.

34. The child is born, and laughs at birth, exciting admiration among the women and dismay among the magicians. Düránsarün, their chief, comes to see the child, and tries to kill him with a dagger; but his hand is withered, and the magicians carry off the child, who is ex- posed to death from fire, oxen, horses, and wolves, but all in vain, as his mother brings him home safe on each occasion. Another magician, named Bartarüsh, then fore- tells that Z. cannot be destroyed, and will establish a new religion ; and he repeats this to the child's father, naming Gustásp as his future protector. This narrative corresponds with Dk. VII, iii, 2-31; but then follows the addition that he was confided to the care of an old man, named Barzin- karûs, till he completed his seventh year.

35. Then Düránsarün and Bartarüsh went together to see him, and tried their magic arts upon him in vain (ibid. 32, 33). Afterwards, when Z. was sick, Bartarüsh supplied him with filthy drugs, but he threw them on the groutd, which seems to be another version of Zs. XVIII, 5, 6. Then follows a paraphrase of Dk. VII, iii, 34-48, and Zs. XX, 4, 5; XXI, 1-20, 23-27, with some additional remarks about worship and the Avesta being taught to Z. The conferences with the six archangels are more detailed than in Zs. XXII, and more ritualistic in their tendency.

36. When Z. returns to the earth, he is met by the demons and magicians, who oppose him, but are killed or dispersed by the utterance of an Avesta text; in which account we have an extreme condensation of Dk. VII, iv, 36-46, 57-62. He then goes to the court of king Gustasp,

xxii PAHLAVI TEXTS. ee — where he is hospitably received by the king, surrounded by his princes and wise men. With the latter Z. enters into argument, and overcomes them all successively. This is repeated, till all the learned of the realm are vanquished in argument, in the course of three successive days.

ee — where he is hospitably received by the king, surrounded by his princes and wise men. With the latter Z. enters into argument, and overcomes them all successively. This is repeated, till all the learned of the realm are vanquished in argument, in the course of three successive days.

37. Then Z. produces the Avesta and Zand, and reads a chapter; but the king hesitates to accept it, until he learns more about it; and Z. retires to his lodgings. In the meantime, the wise men form a conspiracy to ruin Z., by secreting in his lodgings, with the connivance of his doorkeeper, many of the impure things used by sorcerers. The next day, while the king and Z. are examining the Avesta, the wise men denounce Z. as a sorcerer; his lodgings are searched, and the impurities are brought to the king, who becomes angry and commits Z. to prison.

38. Now the king had a magnificent black horse, and when Z. had been a week in prison, this horse fell sick, and was found with its four feet drawn up to its belly. When the king was informed, he summoned his wise men, but they could suggest no remedy ; so the king and all his people remained fasting all day and lamenting, and the jailer forgot to take any food to Z. till the evening, when he told Z. about the state of the black horse.

39. Z. requested the jailer to inform the king that he could cure the horse; and the king, on hearing this the next day, releases Z., who undertakes to restore the horse’s limbs to their natural state, on receiving four solemn promises, one for the cure of each leg. Three of these promises are that the king, his son Isfendyâr (= Spend-dad), and the queen, should each undertake to accept his religion and never forsake it; and the fourth promise is that the false accusation of sorcery, made by the wise men, should be investigated.

40. After each promise Z. prays vehemently, and each limb is restored to use. While, on the confession of Z.’s doorkeeper, the wise men are convicted of fraudulent deceit, and are sent to execution. The Persian version is here à highly embellished paraphrase of Dk. VII, iv, 64-70, especially in the horse episode.

INTRODUCTION. xxiil

41. King Gustásp next asks Z. to pray for information as to the king's future position in the other world, also that he may become invulnerable, omniscient as to worldly affairs, and immortal; but Z. tells him that he must be satisfied with the first wish for himself, and the remaining three for other persons. The next day, while the king is sitting in court with Z. present, horsemen arrive, who are the archangels Bahman and Ardabahist, with the spirits of the Khürdád and Gusásp fires. They are sent to testify the truth of Z.'s mission, and to urge the king to accept the religion ; this he does, and they then depart; when Z. informs the king that his four wishes will be granted, as he will soon see. For some of these details see Dk. VII, iv, 74-82.

They are sent to testify the truth of Z.'s mission, and to urge the king to accept the religion ; this he does, and they then depart; when Z. informs the king that his four wishes will be granted, as he will soon see. For some of these details see Dk. VII, iv, 74-82.

42. Zartust then performs the Darun ceremony, having provided wine, perfume, milk, and a pomegranate. After reciting prayers from the Avesta, he gives the wine to the king to drink, who then falls into a trance and sees his own future position in heaven, and those of others. His son Peshótan receives the milk which makes him immortal. The perfume, or incense, is given to Gámásp who obtains knowledge of all events till the resurrection. And Isfendyár, the warlike son of Gustásp, eats one grain of the pomegranate and becomes invulnerable. The Pahlavi versions are silent about the king’s four wishes and their fulfilment, except such hints as may be conveyed in Dk. VII, iv, 84-86. Afterwards, Z. reads the Avesta to the king and comments upon it; concluding with piaises of the creator.

43. To this narrative Zartust Bahram adds a further episode of Z. asking for immortality, at the time when he went with Bahman to confer with the creator. His request is refused, but the creator gives him a drop of liquid to drink, like honey, and he sees everything in both worlds, as in a vision. When he wakes up, he relates what he saw in heaven and hell; and also describes a tree with seven branches of gold, silver, copper, brass, lead, steel, and mixed iron, respectively, overshadowing the world. The creator explains that these seven branches represent seven

XXIV PAHLAVI TEXTS.

powerful personages who arise in successive ages of the world. The golden branch is Z. himself, the silver is Gustásp, the copper is an Askánian king, the brass is Ardashir the Sásánian, the lead is king Bahram (Gêr), the steel is Nóshérván who destroys the heretic Mazdak, and the mixed iron is the malicious monarch who upsets the true faith. Then follow many details of the lamentable evils which then occur; and when the Hazárahs! appear, the condition of Irán becomes still worse, as described in Byt. II, III, until the arrival of king Bahrám the Hamávand from India, and Peshótan from Kangdiz, who restore the Iránian monarchy and religion.

44. This additional narrative is evidently a paraphrase of the Pahlavi Bahman Yast, translated in S. B. E., vol. v, pp. 191-235; and that Pahlavi text appears to be merely an enlarged edition of Fargard VII of the Sügkar Nask, of which a short summary is given in Dk. IX, viii.

45. From the foregoing epitome of the Persian Zartust- namah, it will be evident that its author's information was a combination of the statements still surviving in Dk. VII and Zs. XII-XXIII, so far as they suited his fancy and convenience. Many statements are omitted, others either condensed, or greatly elaborated ; but very few novelties can be detected, excepting such as are clearly due to the writers own imagination. Whether any small residuum of these novelties car. be attributed to other sources than the Persian writers fancy, must remain doubtful until some older av thority for such details is discovered.

46. With regard to Z.'s vision of heaven and hell, which is mentioned in Zartust Bahrám's final episode, his immediate informant was certainly Byt. II, 11-13; but the original authority was the Spend Nask, as summarized in Dk. VIII, xiv, 7, 8, although Dk. VII omits this incident, and Zs. XXI, 21, 22 merely mentions the bodily appearance of the omniscient wisdom, without referring to Z.'s vision.

The details of the conferences with the six archangels, ———M — a * Those specially belonging to the latter millenniums, probably meaning the

people who were expected to make most of the last two centuries intolerably wicked,

INTRODUCTION. XXV

which are summarized in Dk. VIII, xiv, 9, as having existed in the Spend Nask, are also omitted in Dk. VII, though briefly stated in Zs. XXII.

47. It is worthy of notice that Z. was first sent to offer his religion to the Kigs and Karaps and their sovereign, Aürváitá-dang the Tür (see Dk. VII, iv, 2-20) who seem to have received his doctrines favourably, excepting his advocacy of Khvétük-das!, which led to their rejection of his proposal. He was next sent to the Karap Védvóist (ibid. 21-28), whom Aüharzmaz4 had hitherto befriended ; but this Karap was rejected for illiberality and arrogance. Z. then went to ParshaZ-tórà in Sagástán (ibid. 31-35), taking some Hóm-water with him, to cure an infirm bull belonging to this chieftain, as soon as the latter had accepted the religion in public; the chieftain assented to the religion, though only privately, but this was sufficient to obtain the cure of his bull. It was only after these three trials that the conversion of king Vistásp was attempted.

It was only after these three trials that the conversion of king Vistásp was attempted.

48. There is some difficulty in understanding the exact difference between the primeval religion and that taught by Zaratüst. When Dk. VII, i, g-11 speaks of Atharmazd talking with Masyé and Masyáói; or Hadish tells them of AühazmazZ, the archangels, and the Ahunavair (ibid. 12, 13); or the sacred beings are said to have taught them the primitive arts (ibid. 14); or we are told of the existence of demons in the times of Hósháng and Tákhmórup (ibid. 18, 19); or of Ashavahistó in the time of king Pátakhsróbó (ibid. 34) ; it may be urged that the mention of these beings in connection with the men of those times is no proof that their existence was known then. Because it only shows that the old writers, being satisfied that these beings existed in their own time and were immortal, only logically assumed that they must have existed in formertimes. The really weak point in their argument being the assumption of the existence of such beings in their own time.

49. Safer conclusions may be formed by noticing the

1 For the meaning of this term, as defined by the texts which use it, see S. B. E., vol. xviii, pp. 389-430.

xxvi PAHLAVI TEXTS.

dogmas that Zaratüst most strongly advocates and repro- bates. When he goes to his first conference (Dk. VII, iii, 56—62) he goes in search of righteousness. When he went to A drvaita-dang, as mentioned above, he advocated the praise of righteousness, scorn of the demons, and the observance of ceremonies; but it was only his scorn of the demons, which took the form of Khvétük-das, that the Karaps really rejected. In Dk. VII, iv, 14, he says, ‘worldly righteousness is the whole worship of the demons, and the end of the Mazda-worship of Z? Though the Hôm plant was sacred before Z.'s birth (ibid. ii, 22-47), the Hóm-water (ibid. iv, 29-35) seems to have been a distinctive token of Z.’s religion ; also chanting the Ahunavair (ibid. iv, 38, 41, 42, 56, 61) and the Avesta in general (ibid. 63). The perverted religion and demonizing of the Kigs and Karaps appear to have been the worst faults he had to find with them (ibid. 64, 67). And the archangels tell Vistásp that the world requires the good religion which proceeds through Z.s recitation, so he should chant the Ahunavair and Ashem-vohü, and not worship the demons (ibid. 79, 8o). Again, when Dürásrób and Brágrók-résh partake of food with Pórüsháspó and Zaratüst (ibid. iii, 34, 38), the latter does not object to the form of worship proposed, but to the person selected to conduct it; and he then proclaims his own reverence for the righteous and the poor.

79, 8o). Again, when Dürásrób and Brágrók-résh partake of food with Pórüsháspó and Zaratüst (ibid. iii, 34, 38), the latter does not object to the form of worship proposed, but to the person selected to conduct it; and he then proclaims his own reverence for the righteous and the poor.

50. From these statements we may conclude that the old writers, who have handed down these legends from ancient times, were of opinion that Zaratüst was not so much the founder of a totally new religion, as he was a reformer who retained as much of the prior religion as was not seriously objectionable. While strongly insisting upon the necessity of reverencing all good spirits, he strictly prohibited all propitiation of evil spirits. His law was to resist and destroy all that is evil and injurious to man, and to respect and honour all that is good and beneficial to him. According to the legends, he seems to have found little gross idolatry, in the form of image-worship, to reprobate. F rom the times of the idol-worship encouraged by Dahak in Bapél (Dk. VII, iv, 72), and of the destruction of the

INTRODUCTION. xxvii

celebrated idol-temple on the shore of Lake Kékast by Kai-Khüsrói (ibid. i, 39; Mkh. ii, 95), we find nothing in the legends about this form of idolatry, till *the oppres- siveness of infidelity and idol-worship, shortly after the downfall of the Sásánians, is lamented (Dk. VII, viii, 6). Demon-worship (ibid. iii, 35; iv, 30; vii, 17, 36, 37 ; viii, 7, 34), although a term sometimes applied to idolatry, seems to be often used in its literal sense of ‘worship of evil spirits, one form of which is described by Zaratüst (ibid. iv, 47-53).

51. Another interesting study, for which these Zoroastrian legends supply materials, is the traditional chronology which they contain; and how far it will be found, upon examination, to harmonize with the system stated in Bd. XXXIV, or to explain the manifest inaccuracies of that system. The matter is rather complicated, but the Zoroastrian system can be connected with the European system of chronology with some degree of probability.

52. The epoch of Zoroastrian chronology is ‘the coming of the religion, but it has long been doubtful whether this event was the birth of Zaratûst, or his going to conference with the saçred beings, or the acceptance of the religion by Vistâsp. Any doubt, however, as to the meaning of the phrase, has now been removed by the statement in Dk. VII, viii, 51, that the first century of the religion is that from the time when Zaratûst came forth to his conference, which event happened when he was thirty years old (ibid. iii, 51, 60, 62). It is also stated, in Ed. XXXIV, 7, that Vistasp reigned thirty years before the coming of the religion, that is, before Zaratüst went to his conference. From these data it is evident that the tradi- tional Zoroastrian chronology makes the birth of Zaratüst coincide with the accession of Vistásp.

XXXIV, 7, that Vistasp reigned thirty years before the coming of the religion, that is, before Zaratüst went to his conference. From these data it is evident that the tradi- tional Zoroastrian chronology makes the birth of Zaratüst coincide with the accession of Vistásp.

53. The nearest date to these events, which is well defined in both the Zoroastrian and European systems of chronology, is that of the death of Alexander, near mid- summer in B.C. 323, which Bd. XXXIV, 7, 8, places 272 years after the coming of the religion, that is, after the thirtieth year of Vistásp's reign. And if this were the first

xxviil PAHLAVI TEXTS. ccc MR year of the religion, the death of Alexander must have occurred in its 273rd year, according to the Bundahis.

54. But this has to be reconciled with the statement in Zs. XXIII, 12, that, after its 300th year, ‘the religion is disturbed and the monarchy is contested ;' which statement is expressed more definitely by AV. I, 2-6, when it asserts that the religion remained in purity for 300 years, but then Alexander came to Irán and destroyed the monarchy. If these statements be accepted literally, they imply that Alexander invaded Iran either in the 300th year of the religion, or shortly after that date, but certainly not before it. We cannot place Alexander's invasion of Irán itself at a later date than the battle of Gaugamela (B.C. 331) ; and if this were the 300th year of the religion, the death of Alexander (B.C. 323) must have occurred in its 308th, instead of its 273rd year, and the coming of the religion would have to be put back thirty-five years. This may be done with some plausibility by assuming an omission of thirty-five years between the reigns of Hümái and Dárái, where the Bundahis passes from traditional to historical per- sonages. Alexander's invasion must also have been a good and sufficient reason for the dissolution of the hundred- discipledom, or priestly college, established by .Sénó, which lasted only till the 300th year, as Zs. XXIII, 11 informs us.

55. If we now adopt the abbreviations A.R. for ‘anno religionis? and B.R. for ‘ before the religion, we are prepared to compile the following synopsis of Zoroastrian Chronology according to the millennial system of the Bundahis, extended to the end of time, but dealing only with tradi- tional matters, combined with the European dates of the same events, deduced from the synchronism of A.R. 300 with B. C. 331, as stated above in § 54 :—

B.R. 9000, B.C. 9630. Beginning of the first millennium of Time ; and formation of the Fravashis, or primary ideas of the good creations, which remain insensible and motionless for 3000 years (Bd. I, 8; XXXIV, r).

» 6000, B.C. 6630. Beginning of the fourth millennium, when the spiritual body of Zaratüst is framed together, and remains 3000 years with the archangels (Dk. VII, ii, 15, 16), while

INTRODUCTION. XXIX

——————————————À

I, 8; XXXIV, r).

» 6000, B.C. 6630. Beginning of the fourth millennium, when the spiritual body of Zaratüst is framed together, and remains 3000 years with the archangels (Dk. VII, ii, 15, 16), while

INTRODUCTION. XXIX

——————————————À

the primeval man and ox exist undisturbed in the world, because the evil spirit is confounded and powerless (Bd. I, 20, 32; II], 1, 3, 5; XXXIV, 1).

B.R. 3000, B.C. 3630. Beginning of the seventh millennium,

when the evil spirit rushes into the creation on new-year's day, destroys the primeval ox, and distresses GáyÓmard, the primeval man (Bd. I, 20; III, 10-20, 24-27; XXXIV, 2). Z. appears to remain with the archangels for 2969 years longer.

2970, B.C. 3600. Gaydémard passes away (Bd. III, 21-23; XXXIV, 2).

2930, B.C. 3560. Masyé and Masyáói had grown up (Bd. XV, 2; XXXIV, 3).

2787, B. c. 3417. Accession of Héshang (Bd. XXXIV, 3).

2747, B.C. 3377. Accession of Tákhmórup (ibid. 4).

2717, B.C. 3341. Accession of Yim (ibid.).

2000, B.C. 2630. Beginning of the eighth millennium. Ac- cession of Dahak (ibid. 4, 5).

1000, B. C. 1630. Beginning of the ninth millennium. Acces- sion of Frédfin (ibid. 5, 6).

500, B.C. 1130. Accession of Mânûskîhar (ibid. 6).

428, B.C. 1058. Spendarmad comes to Mânûskîhar at the time of Frasiyd’s irrigation works (Zs. XII, 3-6). The MSS. have B.R. 528, but to bring this date into the reign of MánásZihar would be inconsistent with the millennial arrange- ment; while to assume a clerical error of one century is a probable explanation, as it makes the date more consistent with the allusion to Frâsiyđv, whose irrgation works, men- tioned in Bd. XX, 34; XXI, 6, must hav. been carried out in the latter part of Mânûskîhar’s reign.

380, B.c. ro10. Accession of Aüzóbó (Bd. XXXIV, 6).

375, B.C. 1005. Accession of Kai-Kobad (ibid. 6, 7).

360, B.c. 990. Accession of Kaí-Üs (ibid. 7).

300, P.C. 930. Zaratüst first mentioned by the ox that Srit6 killed (Zs. XII, 7—20).

210, B.C. 840. Accession of Kai-Khásrói (Bd. X XXIV, 7).

150, B.C. 780. Accession of Kai-Loharásp (ibid.).

45, B.C. 675. The Glory descends from heaven at the birth of Dfikdak (Zs. XIII, 1).

30, B.c. 660. Accession of Kai-Vistásp (Bd. XXXIV, 7). Vohümanó and Ashavahist6 descend into the world with a stem of Hôm (Dk. VII, ii, 24). Zaratfist is born (ibid.

Y 3.

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2 SSS ee eee

B. R. 23, B.C. 653. Z. is seven years old when two Karaps visit his father, and Dürásróbó dies (Dk. VII, iii, 32, 34, 45).

» 15, B.c. 645. Z.is fifteen years old when he and his four

brothers ask for their shares of the family property (Zs. XX, 1).

» IO, B.C. 640. Z.leaves home at the age of twenty (ibid. 7). A.R. I, B.C. 630. Beginning of the tenth millennium. Z. goes forth to his conference with the sacred beings on the 45th day of the 31st year of Vistásp's reign (Dk. VII, iii, 51-62 ; viii, 51; Zs. XXI, 1-4).

XX, 1).

3, B.C. 628. Z. returns from his first conference in two years, and preaches to Afirvaité-dang and the Karaps without success (Dk. VII, iv, 2-20).

II, B.C. 620. After his seventh conference, in the tenth year he goes to Vistásp; Médyómáh is also converted (ibid. 1, 65; Zs. XXI, 3; XXIII, 1, 2, 8).

13, B.c. 618. Twelve years after Z. went to conference, Vistásp accepts the réligion, though hindered for two years by the Karaps (Dk. VII, v, 1; Zs. XXIII, 5, 7).

» 20,B.C. 611. A Kavig, son of Kündah, is converted (Zs. XXIII, 8).

» 30, B.C. 601. Defeat of Argásp and his Khyons (ibid.).

» 40, B.C. 591. Vohfiném is born (ibid.). About this time the Avesta is written by Gámásp from the teaching of Z. (Dk. IV, 21; V, iii, 4; VII, v, 11).

» 48,B.c. 583. Z. passes away, or is killed, aged seventy-seven years and forty days, on the 41st day of the year (Dk. V, iii, a; VII, v, 1; Zs, XXII 5)

» 58,B.c.573. Arrival of the religion is known in all regions (Dk. VII, vi, - 2).

» 63, B.C. 568. Frashóstar passes away (Zs. XXIII, 10).

» 64, B.C. 567. Gámásp passes away (ibid.).

» 73,B.c. 558. Hangáürüsh, son of Gámásp, passes away (ibid.).

» 80, B.C. 551. Asmók-khanvató passes away, and Akht the wizard is killed (ibid.).

» 91, B.C. 540. Accession of Vohüman, son of Spend-dád (Bd. XXXIV, 7, 8).

» 100, B.C. 531. .Sénó is born (Dk. VII, vii, 6).

» 200, B.C. 431. S€nd passes away (ibid.; Zs. XXIII, 11).

» 203, B.C. 428. Accession of Hümái (Bd. XXXIV, 8).

»- E

[Here ends the fragment of the old millennial system preserved in the Bundahis which omits thirty-five years in

INTRODUCTION. xxxl

this place, as explained in $ 54, with tlie effect of postponing the end of the millennium. It then proceeds to finish the chronology in its own fashion; mentioning only three historical names, which are here added; the thirty-five omitted years being also inserted. |

A. R. 268, B. c. 363. Accession of Dárái (ibid.). ——

» 280, B.C. 351. Accession of Dárái, descendant of Dárái

(ibid.).

» 294, B.C. 337. Accession of Alexander! (ibid.).

» 300, B.C. 331. Invasion by Alexander. .Sénó's hundred- discipledom ends, the religion is disturbed, and the monarchy contested (Zs. XXIII, 11, 12; AV. I, 2-6).

308, B.c. 323. Death of Alexander (Bd. XXXIV, 8).

» 400, B.C. 231. Benightedness arises (Dk. VII, vii, 9).

» 440-560, B.C. 191-71 *, Orthodoxy is still upheld by four successive high-priests (Dk. VII, vii, 8-10).

VII, vii, 9).

» 440-560, B.C. 191-71 *, Orthodoxy is still upheld by four successive high-priests (Dk. VII, vii, 8-10).

» 800-950, A.D. 170-320. The ninth and tenth centuries are represented as very evil and miserable (ibid. viii, 2-45, 61).

» 971, A.D. 341, Afshédar is born (ibid. 55-57).

IOOI, A.D. 371. Beginning of the eleventh millennium, when the sun stands still for ten days, and A(üshédZar is thirty years old and confers with the sacred beings (ibid. 58-60).

» 1400-1500, A.D. 770-870. In this century the wizard Mahrkfis produces seven awful winters successively, in which most of mankind and animals perish, including himself (ibid. ix, 3).

» 1971, A.D. I341. AQshéZar-máh is borr (ibid. 18-20).

2001, A. D. 1371. Beginning of the twelft. millennium, when the sun stands still for twenty days, and Afishédar-mah is thirty years old and confers with the sacred beings (ibid. 21—23).

» 2971, A.D. 2341. SóÓsháns is born (ibid. x, 15-18).

3001, A.D. 2371. Beginning of the preparation for the Renovation, when the sun stands still for thirty days, and Sósháns is thirty years old (ibid. 19); but another passage (ibid. xi, 2) implies that this is the date of his birth.

3028, A.D. 2398. The renovation of the universe occurs at the end of the fifty-seventh year of SÓsháns (ibid. 4, 7).

a $$

1 He became king of Macedon B. C. 336, and of Persia in 331. i 2 The erroneous dates in the Bundahis chronology (see § 57) alter this period

to B. C. 156-36.

` -

xxxii PAHLAVI TEXTS. Wu o

56. We must suppose that the millennial chronology, which the Bundahis discontinues in the middle of the tenth millennium, was originally completed to the end of Time, as attempted in this synopsis, in accordance with the statements in Byt. and Dk. But the allusions to future events and denunciations of coming evils were, no doubt, of a mythological or general character, such as those still surviving in Dk. VII, vii, 29732 ; viii, 40, 4T, 44-46, 48-60 ; ix-xi. Whenever we meet with seemingly prophetic descriptions and denunciations, which clearly allude to historical events, such as those in Dk. VII, vii, 3-28 ; viii, 2, 10, 23, 32-36, 42, 43, 47, 61, they must, of course, be treated as interpolations of a later date than the events themselves. And there are several passages that may belong to either class.

VII, vii, 3-28 ; viii, 2, 10, 23, 32-36, 42, 43, 47, 61, they must, of course, be treated as interpolations of a later date than the events themselves. And there are several passages that may belong to either class.

57. It has been already shown, in $ 54, that the death of Alexander, which the Bundahis places in A.R. 273, must have occurred in A.R. 308 according to other traditional records. If this error of thirty-five years stood alone, it might be considered accidental; but when we find that the Bundahis supplies only 284 years for the Askánians, to fill up the whole interval of 548 years between Alexander and Ardashir, son of Papak, we must conclude that these two errors were intended for the purpose which they both fulfil, that of postponing the end of the tenth millennium. On the other hand, the Sásánians who ruled for 425 years, are allowed 460 years in the Bundahis, which just counter- balances the thirty-five years omitted after the time of Hümái. This third error may be considered unintentional, as it probably arose from counting the year of each suc- cession twice over, first in the reign of the deceased king, and again in that of his successor.

58. The extent to which the Bundahis chronology is distorted, by these three errors, will be better understood on inspection of the following tabular statement than from any description of the results, merely observing that the year of the religion (A. R.) is given according to Bundahis dates in the first column, and according to real dates in the second. Several intermediate events have been inserted,

INTRODUCTION. xxxiii — o O ü b, Tai for the sake of illustration, and each of their Bundahis dates includes its proper proportion of the errors !:—

Bd. date. Real date. Real date. Bd. date. A.R. 265, A.R. 300. Invasion by Alexander . . B.C. 331, B.C. 331. » 273 » 308. Death of Alexander... SUM » 33 d 321, ,, 400. Realdateofa.R. 400 . . SL a 275 » 400, 5, 553. Bd.dateofA.R.400. . . ,, 78, „ 196. » 528, ,, 800. Real dateofa.R.800 . . A.D.170 ,, 68. » 587, » S856. Accession of Ardashir . . BONS. .. 19 » $695, » 9oo. Realdateofa.R.goo . » 270, A.D. IO.

» 647, » 939. Accession of Shahpühar II . < D. » 54. 7 713, , 1000. Real date of A.R.1000 . . s 279 ,, 11M » 786, ,, 1068. Accession of Yazdakard II . 438; , 19r. s» S60, 1081. Bdodateo[A.R. S00 . .» 95 45I, 5) 205. » 841, ,, 1118. AccessionofKavad . . . ,, 488, ,, 246. » 884, ,, 1158. Execution of the Mazdakites s» $48, », 289. » 887, ,, 1161. Accession of Khüsró I . . ,, 531, ,, 292. mo 98 4 1173. Bd datn GER. 900. ... MAS 9p 305

» 951, ,, 1220. Accession of Khüsró II . . ,, 590, ,, 356.

;» 1000, ,, 1265. Bd.dateofA.R. 1000 . . ,, 635, 5, 405.

» 1017, ,, 1281. Death of Yasdakavd III. . ,, 651, ,, 422.

» 887, ,, 1161. Accession of Khüsró I . . ,, 531, ,, 292. mo 98 4 1173. Bd datn GER. 900. ... MAS 9p 305

» 951, ,, 1220. Accession of Khüsró II . . ,, 590, ,, 356.

;» 1000, ,, 1265. Bd.dateofA.R. 1000 . . ,, 635, 5, 405.

» 1017, ,, 1281. Death of Yasdakavd III. . ,, 651, ,, 422.

59. The object of preparing this statement has been to ascertain the reason for the intentional errors in the Bundahis chronology, and the probable period at which they were introduced. It has been mentioned, in $ 57, that the effect of both the errors, which are not accidental, has been to postpone the end of the tenth millennium, but they also postpone the dates of some other events which are mentioned in the Zoroastrian legends.

60. Thus, we are told in Dk. VII, vii, 9 that benighted- ness arises after A.R. 400, which is postponed by the errors from B. C. 231 to 78, but both of these times seem to have been equally unpropitious to the Zoroastrians. Then we learn (ibid. 10, 11) that in the fifth and sixth centuries, say A.R. 440-560, orthodoxy is still upheld by four successive high-priests. This period is postponed by the errors from B. C. 191-71 to 156-36 (see p. xxxi, n. 2), and Zoroastrianism was probably flourishing the whole time. So far, no reason for the alterations can be discovered, as the vague descrip- tion of events, supplied by the old writer, appears to be

1 The basis of calculation is the real date of each event and real century, but the Bd. date of each Bd. century. The only Bd. data are 284 years from the death of Alexander to the accession of Ardashír, and 460 years from the latter to the death of Yazdakard III, as stated in $ 57.

[47] S

XXXIV PAHLAVI TEXTS.

just as applicable to the original periods as to the altered ones.

date of each Bd. century. The only Bd. data are 284 years from the death of Alexander to the accession of Ardashír, and 460 years from the latter to the death of Yazdakard III, as stated in $ 57.

[47] S

XXXIV PAHLAVI TEXTS.

just as applicable to the original periods as to the altered ones.

61. We are further informed (Dk. VII, viii, 2-45) that much evil and misery occur in the ninth and tenth centuries (A.R. 800-1000), at all events until the birth of Adshédar (ibid. 55-57) in A.R. 971 ; and such events as war, invasion, fall of monarchy, oppression, persecution, infidelity, and apostasy are mentioned. Adshédar confers with the arch- angels in A.R. 1001 (ibid. 58-60), and the evils afterwards pass away till A.R. 1400-1500 (ibid. ix, 3), when frightful winters occur. The evil period A.R. 800-971 was originally A.D. 170-341, or from the middle of the reign of Volo- geses III to the middle of that of Shahpühar II. But the Bundahis postpones this period to A.D. 451-608, or from the time of the Armenian revolt in the reign of Yazdakard II, to that of the first total defeat of a Persian army by the Arabs near Dhû-Qâr in the reign of Khüsró II. The evil times were probably expected to continue till the end of the millennium, or later, as in the case of Zaratüst himself; for Adshédar does not go to his conference till A.R. 1001, and might not be expected to begin to preach till A.R. 1011. These dates, originally A.D. 371-381, comprising the remainder of the reign of Shahpühar II, would be altered by Bd. to A. D. 636-645, a period which includes the last two great battles with the Arabs, that decided the downfall of the Sásánian dynasty, though king Yazdakard III lived some six years longer as a fugitive !.

62. It is hardly possible that king Ardashir (A.D. 226— 241) and his chancellor Tanvasar, when collecting and revising their sacred books, would have compiled the original traditional system of chronology, however general might have been the terms in which the evils were described by the records they possessed, because it would have been a voluntary confession that they had no power to remedy

ee Es n

| The authorities consulted, for Persian historical facts and dates, have been Nóldeke, Aufsätze sur perstschen Geschichte; and A. von Gutschmid, Geschichte Irans und seiner Nachbarländer von Alexander dem Grossen bis sum Untergang der Arsaciden: edited by Noldeke,

INTRODUCTION. XXXV

von Gutschmid, Geschichte Irans und seiner Nachbarländer von Alexander dem Grossen bis sum Untergang der Arsaciden: edited by Noldeke,

INTRODUCTION. XXXV

the evils of their own time. But if they found the system in an ancient document, they might have been quite willing to admit that evils existed, owing to their enemies, which would have become much worse if they had not been mitigated by their own exertions. In fact, an old document prophesying evil which actually occurred at the time specified, could be used as evidence of the truth of their religion, and would therefore be carefully preserved. And it is quite certain that, if they had altered the chronology of an old document which foretold the time of the downfall of the monarchy, they could not have correctly guessed that time before the downfall occurred. For these reasons we must conclude that the original system of chronology, handed down by the Bundahis, was neither compiled nor altered in the time of Ardashir.

63. For the long reign of Shahpühar II (A.D. 309-379) the original tradition predicted not only a continuation of evil times, but also the birth and education of a new apostle, AüshéZar, for the next millennium, who was expected to put an end to evil for about four centuries. His birth was to take place in A. D. 341, and his conference was to commence in 371. These dates are so well defined that, if we could discover any important religious teacher to whom they could refer, we might be justified in believing that the original chronology was compiled in his time. Unfortunately, we know very little of the ‘nternal history of Persia during this reign; there was war with the Romans in 337-350 and 358-363, and on the eastern frontiers in the intervening period ; also a persecution of the Christians, beginning about 339; all of which fairly represent the predicted evils.

64. Regarding the priesthood and religious history of the reign, we have only the traditions handed down in Pahlavi texts to guide us. In these we are told that Átürpád, son of Máraspend (Dk. VII, vii, 19), was born in the steel period (Dk. IX, viii, 4), and lived in the reign of king Shahpühar II, son of AüharmazZ (AW. p. 145 n), being high-priest over the religion (Dd. NN VII,360. He also collected and preserved the Nasks (Dk. VIII, i, 22),

c 2

XXXVI PAHLAVI TEXTS.

VII, vii, 19), was born in the steel period (Dk. IX, viii, 4), and lived in the reign of king Shahpühar II, son of AüharmazZ (AW. p. 145 n), being high-priest over the religion (Dd. NN VII,360. He also collected and preserved the Nasks (Dk. VIII, i, 22),

c 2

XXXVI PAHLAVI TEXTS.

and, after he had proved his orthodoxy by ordeal (Sg. X, 70, 71), the king proclaimed his intention of not allowing any more heterodoxy (Dk. IV, 27!). In his old age he obtained a son, after devout prayer, and named him Zara- tüst (Pandnámak, 1); but this son also bore the Avesta title of Avarethrabau (Dk. VII, vii, 20, 21; VIII, xiii, 18), who is called the son of Rástare-vaghezt in Yt. XIII, 106, showing that this latter Avesta title was adopted by ÁAtürpág himself. Finally, we meet with another Atürpád, son of Zaratüst, described in Peshotan's Dk. III, cxxxvii, 2, as high-priest in the reign of Yazdakard I (A.D. 399-420), son of Shahpühar, and also mentioned in Pahl. Yas. p. 120, ll. 14, 15 Sp. (translated in Dk. VIII, i, 7 n).

65. We have here, evidently, three successive high-priests, father, son, and grandson, and all celebrated men. The father had been employed in collecting and revising, or probably translating, some of the sacred books, and then, after a religious discussion, submitted himself to the ordeal of melted metal, as a test of his orthodoxy. The king was convinced, and his proclamation meant persecution of the heterodox, such as was commenced about A.D. 339, as regards the Christians. So that we may safely assume that ÀÁtürpád's ordeal took place shortly before this date, and probably shortly after 337, when the Roman war commenced. As we must also certainly assume that the original chronology could not have come into existence at a much later date than 341, when so remarkable an event as the birth of a new apostle was fixed by it to occur, we have to consider who this apostle could have been; and whether it may not have been intended to identify him with Atüzpáz's own son.

66. In the first place, is such a suspicion consistent with known dates? To represent Aüshégar, according to the original chronology, the son must have been born A. D. 341 ($63); and we may suppose that the time of Adshédar’s conference (371) would represent the time of Atdrpad’s

' See S. B. E,, vol, xxvii, p. 415.

INTRODUCTION. xxxvii

To represent Aüshégar, according to the original chronology, the son must have been born A. D. 341 ($63); and we may suppose that the time of Adshédar’s conference (371) would represent the time of Atdrpad’s

' See S. B. E,, vol, xxvii, p. 415.

INTRODUCTION. xxxvii

death, when his son succeeded him in the high-priesthood. If Atürpág were aged eighty-one at his death, he would have been fifty-one at the birth of his son, or approaching old age; and he would have been born in 290, or nineteen years before the king. His grandson may have been born in 365, when his father Zaratüst was twenty-four, and may have succeeded that father in the high-priesthood about 400, the second year of king Yazdakard I. As all these dates are reasonably consistent with the few facts that are known, there seems to be no impossibility in the hypothesis that the original chronology of AüshéZar's birth may have had some connection with the date of the birth of Âtûrpâd’s son. The dates assumed, with regard to these three high- priests, which may be slightly varied, are as follows : —

Atürpád, born 2996, high-priest 320, died 371. Zaratüst, , 341, » 371, » 400. Atfirpad, ,, 365, p 400, ,, 420, or later.

67. On the other hand, we must recollect that the time of the birth of Afishédar was not an isolated date which could be varied at pleasure, to suit any circumstances that might arise; but it was intimately connected with the dates of birth of three other apostles, which were each placed at the same distance from the ends of three other millenniums. It would perhaps be more difficult to suit a new millennial system of chronology, to the accidental year of a particular child’s birth, than to have the child born in a particular year of an old system already existing. And, if so, it may be safer to assume that ÁtürpáZ, knowing the year of the expected birth, took measures to secure the fulfilment of the prophecy, so far as the birth was concerned. If the child did not turn out so capable of regenerating the world as had been expected, that was a matter for posterity to explain. Under such circumstances of merely seeming fulfilment of a single particular, fraudulently obtained, the original prediction might be of any age.

68. It does not appear that the priestly councillors assembled by Khüsró I (Byt. I, 7), made any alteration in

XXXVili PAHLAVI TEXTS.

Under such circumstances of merely seeming fulfilment of a single particular, fraudulently obtained, the original prediction might be of any age.

68. It does not appear that the priestly councillors assembled by Khüsró I (Byt. I, 7), made any alteration in

XXXVili PAHLAVI TEXTS.

the original chronology, although they slightly revised the Pahlavi Vendidad. In fact, the priests, who must have been long expecting the end of Zaratüst's millennium, were probably looking forward for the approaching downfall of the Sásánian monarchy, which might readily be understood, as the surest sign of the termination of this period, from such statements as those in Dk. VII, viii, 1, 2. At any rate, the alterations in the chronology, for the purpose of postponing the end of the tenth millennium till A. D. 635, would not have been made till some time after the ter- mination of the monarchy in 651, but probably long before the compilation of the Bundahis about goo. The effects of these alterations upon the dates of the evil ninth and tenth centuries, and upon those of the birth, conference, and preaching of Aüshégar, have been already stated in $61. And their object has evidently been to adapt the old predictions as much as possible to real events; for which purpose also, the predictions themselves have prob- ably been often made more definite than they were originally.

69. It follows, from the foregoing investigation, that the original chronology must have existed A.D. 341, and, in fact, we have found no sufficient reason for supposing that it was compiled as late as Sásánian times. While the alterations, we find in the Bundahis, could have hardly been made till after 651.

70. Regarding the age in which Zaratüst lived, the dates stated in the synopsis of traditional chronology (8 55), are B. C. 660-583, while the reign of Vistásp, which extends to the fabulous length of 120 years, or 660-540, evidently represents a short dynasty, including Hystaspes and his next four forefathers, if we accept the traditional identifica- tion of Vistasp with the father of Darius I. But the names of those four forefathers, which are known on the unim- peachable authority of the Behistün inscription of Darius himself, render it almost impossible to accept this tra- ditional identification, as they differ totally from those of

the forefathers of Vistasp in the Avesta. The two

dynasties are as follows :—

INTRODUCTION. XXXIX

Behistün : Hakhamanis Avesta: Kavi Kaváta

K aispis Kava Usa Ariyárámna Kava Husrava Arsháma Aurvadaspa Vistaspa Kava Vistáspa!.

The two

dynasties are as follows :—

INTRODUCTION. XXXIX

Behistün : Hakhamanis Avesta: Kavi Kaváta

K aispis Kava Usa Ariyárámna Kava Husrava Arsháma Aurvadaspa Vistaspa Kava Vistáspa!.

Unless it can be shown that these two series of names have the same meaning in two different languages, there seems little chance of proving the identity of the two dynasties. We may, however, quote the instances of the high-priest Atarpad=Atare-pata and his son Zaratüst— Zarathustra being called Rastare-vaghewt and Avarethra- bau, respectively, in the Avesta (see § 64); but these latter names seem more like titles than translations.

71. The date of Zoroaster and his religion has formerly been fully discussed by Windischmann ? and others, and the question has been lately re-examined by Williams Jackson?. He divides the ancient statements, that have been made on the subject, into three classes: those which declare that Zaratüst lived before B.C. 6000, those which associate his name with Ninus and Semiramis, and the native tradition which, as we have seen, places his life in the period B.C. 660-583. Singularly enough, the oldest writers, those who lived only two to four centuries after the traditional period of the lifetime of Zaratüst, are those who report that he lived some 6000 years before that period. Pliny the Elder (Nat. Hist. XXX, 2) quotes Eudoxus (B.C. 368) as stating that Zaratüst existed 6000 years before the death of Plato, that is, B.C. 6347, which is also cun- firmed by Aristotle. And he quotes Hermippus (about B.C. 250) as placing him 5000 years before the Trojan war, that is, B.C. 6184. A third mode of describing this period

1 These were the reigning sovereigns, but the last two are descended from a collateral branch, and their actual pedigree is as follows :—Kavi Kaváta, Kavi Aipivanghu, Kavi Pisanangh, Manus, Uzava, Aurvadaspa, Kava Vistáspa (Bd. XXXI, 28, 29).

2 Zoroastrische Studien, von Fr. Windischmann, edited by Spiegel, 1863 ; pp. 121-165, 260-313. ;

* On the date of Zoroaster, by A. V. Williams Jackson; Journal of American Oriental Society, vol. xvii, pp. 1-22.

xl PAHLAVI TEXTS.

i an seems to have been used by Xanthus of Lydia (B.C. 500- 450)! who stated that Zaratüst lived 6000 years before Xerxes, as quoted by Diogenes Laertius, that is, B.C. 6485.

V. Williams Jackson; Journal of American Oriental Society, vol. xvii, pp. 1-22.

xl PAHLAVI TEXTS.

i an seems to have been used by Xanthus of Lydia (B.C. 500- 450)! who stated that Zaratüst lived 6000 years before Xerxes, as quoted by Diogenes Laertius, that is, B.C. 6485.

72. Three or four other classical writers mention similar statements, and Jackson points out that these extravagant dates are probably owing to the European writers mis- understanding Persian statements with reference to the pre-existence of Zaratüst's Fravashi. It will, in fact, be seen from the synopsis ($ 55) that the traditional account is that the spiritual body of Zaratüst was framed together as early as the beginning of the fourth millennium, which occurred B.C. 6630, and this may be accepted as a close approximation to the three dates, B.C. 6347, 6184, and 6485, indicated by the ancient writers, considering that their statements are made in even thousands of years.

73. Pliny also mentions, on the authority of other writers who are not named, that another Zoroaster, a Proconnesian, lived a little before the time of Osthanes who accompanied Xerxes to Greece (B.C. 480). And, so far as time is con- cerned, this Zoroaster might have been the traditional Zaratüst who died 103 years before this journey of Osthanes.

74. The old statements about Zoroaster or Oxyartes, the Magian king of Bactria in the time of Ninus and Semi- ramis, can hardly refer to the traditional Zaratüst who is never represented as a king, although the supreme Zara- thustra of the Avesta was apparently a ruling priest. The time in which this Bactrian lived is also very uncertain, for though Semiramis has recently been placed about B.C. 800, her position in Albirüni's tables is certainly 1200 years earlier.

75. It seems, therefore, that the ancient statements, regarding the date of Zaratüst, reported by Pliny and cor- roborated by a few other classical writers, can be fully explained from the traditional system of chronology used in Pahlavi texts, by identifying the classical Zoroaster of the seventh millennium B.C. with the traditional Zaratüst

es DEL S

| There are some doubts as to the correctness of these dates.

INTRODUCTION, xli

in his ante-natal spiritual state, after he had ceased to be a mere Fravashi, or primary idea, and had become an intelligent, moving, and personal existence, but still a spirit. While the later Zoroaster of Pliny, who flourished before the fifth century B.C. must have lived about the same time as the same traditional Zaratüst after he came into the worldly existence, and may reasonably be identified with him, although Pliny had little information to give about him.

While the later Zoroaster of Pliny, who flourished before the fifth century B.C. must have lived about the same time as the same traditional Zaratüst after he came into the worldly existence, and may reasonably be identified with him, although Pliny had little information to give about him.

76. It will be noticed that this explanation depends entirely upon the peculiarly artificial system of the tra- ditional chronology, in which the whole of time is assumed to consist of twelve millenniums devoted to different pur- poses; and if this particular system had not been in use at the time the statements, quoted by Pliny and Diogenes Laertius, were made, those statements could not have been explained as referring to the same individual. But if they do not refer to the same individual, we have only the options of rejecting all the statements, or believing an im- possible date to be literally correct; neither of which decisions would be altogether satisfactory to a judicious mind. The only reasonable conclusion seems to be that the chronology based upon the twelve millenniums was in use in the fifth century B.C., about which time the earliest quoted statement seems to have been made.

77. It will also be observed that this millennial chronology is inextricably associated with the idea of the primeval existence of all good creations in the state of Fravashi.. These are described as spiritual existences who remained three millenniums unthinking, unmoving, and intangible (Bd. I, 8); and the next three millenniums they still re- mained undisturbed by evil, mankind being represented, for that period, by Gayémard in the world (Bd. XXXIV, 1) and by the spiritual form of Zaratüst in heaven (Dk. VII, ii, 15), while the animals were symbolized by the primeval ox for the same period. Six millenniums, which are half the duration of time, were thus appropriated to Fravashis, spiritual and embodied, probably before the birth of Plato, if we may rely upon classical statements ; and it must have

xlii PAHLAVI TEXTS.

been before this date that the series of millenniums was arranged for all future history, till Time was expected to merge once more into Eternity at the renovation of the universe.

78. As we have seen that Zoroastrian tradition is very consistent in fixing the date of Zaratüst's activity about the end of the seventh century B.C., it may be asked, why have Avesta scholars so strongly insisted upon its greater antiquity? They may have had several reasons, but three, at least, were important. First, they had the classical statements which, as we have seen ($ 71), generally placed Zaratüst as far back as the seventh millennium B.C., on the testimony of persons who lived from two to four centuries after the traditional date of Zaratüst's death. No one, of course, could believe in the literal accuracy of the number of millenniums, which referred, as we have seen, to an imaginary period of spiritual existence, but this number was considered merely as an exaggeration which might be reduced to any amount that seemed reasonable. At the same time, this evidence for antiquity was quite sufficient, in the second place, to discredit the traditional date, of which these old authorities seemed ignorant, though it was a period then comparatively recent. And, if this discredit had not been sufficient to shake the faith of Avesta scholars in the traditional date of Zaratüst, they still had a taird reason for their scepticism, when they discovered that the language of the Avesta was not merely a sister of Sanskrit, but that a large portion of it was sister to the oldest Sanskrit with which they were acquainted, and which appeared to them certainly older than the time of Gautama Buddha, who lived about one generation later than the traditional Zaratüst.

79. How far Avesta scholars were justified in their con- clusions must be left for future ages to determine; at present we have no really historical information about the origin of Zoroastrianism, and must still consider it as decidedly prehistoric; though, it may be admitted that the Parsi calendar, as used in Persia, so far agrees with tradition, that it still bears witness to its own original institution in

INTRODUCTION. xliii

the reign of Darius Hystaspes, as will be seen from the following details.

xliii

the reign of Darius Hystaspes, as will be seen from the following details.

80. The Parsi year consists of twelve months, each con- sisting of thirty days, with five additional days added at the end of the year, and the total number of 365 days never varies, so that, whenever a leap-year occurs in our calendar, the beginning of the Parsi year retreats one day in the Christian calendar. In this manner, the total number of days which the beginning of the Parsi year has retreated, since the institution of their calendar, records the number of leap-years which would have occurred in the same period of Christian years, if the regular leap-years had existed the whole time; and four times the number of leap-years would be the total number of years. But as leap-years have not been used the whole time, we have to calculate from astronomical data.

81. In the first place, we want to know at what season the Parsi year originally began, and we learn this from Bd. XXV, 7, 20, where we are told that the winter of the rectified year ends with the five extra days, and the spring begins with the first month ; which means that the rectified year begins with the vernal equinox. We also have to observe that, retreating at the rate of one day every four years, the beginning of the year retreats all round the year in 1460 years ; and we know from general history that the period, with which we have to deal, is much more than 1460 years and less than 2920. Then we have to ascertain the exact length of the tropical year, which astronomers say is 365:2422 days, with an infinitesimal decrement, quite inappreciable in the period we have in view.

82. We may calculate back from any vernal equinox which occurs not too far from noon, say that of March 22, 1865, when the beginning of the Parsi year, according to Persian reckoning, had retreated to August 24, 1864, or 210 days, in addition to a previous retreat of a whole year of 365 days, or altogether 575 days since the establishment of the calendar. So that the difference between the Parsi year of 365 days and the correct tropical year of 365-2422 days had then accumulated to a total of 57 5 days. Divid-

xliv PAHLAVI TEXTS.

ing the accumulated error of 575 days by the annual in- crement of 0-2422 of a day, we obtain a quotient of 2374 years, including A.D. 1865, as the time in which this error had accumulated, and this carries us back to B.C. 510 as an approximate date of the establishment of the Parsi calendar, with the first day of the year coinciding with the vernal equinox.

1865, as the time in which this error had accumulated, and this carries us back to B.C. 510 as an approximate date of the establishment of the Parsi calendar, with the first day of the year coinciding with the vernal equinox.

83. This date is, however, liable to some modifications for errors of observation on the part of the ancient astronomers, one of which errors, being constantly in one direction, must be taken into account. These old observers were not aware of the effect of refraction, which always makes the night seem somewhat shorter than it is in reality ; and this would lead them to antedate the vernal equinox by rather more than a day; so that they would observe an apparent equinox in B.C. 505 on the same day in the Parsi year as that on which the real equinox occurred in B.C. 510. The most probable date of the establishment of the Parsi calendar is therefore B.C. 505, with a margin of four to eight years in either direction for accidental errors of observation.

84. A few years before this period we know, from the cuneiform inscriptions of Behistün, that Darius Hystaspes used an older calendar, when recording his early victories over insurgents, which consolidated his empire. It was a time when he was introducing many reforms in the government, and, being a believer in Auramazda, his most induential advisers would probably be Zoroastrian priests. If they thought it necessary to reform the old calendar, the adoption of strictly Zoroastrian names for the new months and days in the Parsi calendar would be fully explained.

85. But, besides this ordinary civil calendar, in which new-year's day was constantly retreating, the Persians had a rectified calendar for religious purposes, which intercalated an extra month from time to time, for the purpose of bringing new-year's day forward again to the vernal equinox, and restoring the festivals to their proper seasons. It is this calendar which is used in Bd. XXV, and its days

INTRODUCTION. xlv

and months are distinguished by the epithet vehifakig (veh+i£+ak+ig), ‘belonging to what is really good,’ or vehi&ak, ‘belonging to the really good,’ which, in this connection, may be best expressed by the word ‘ rectified.’

XXV, and its days

INTRODUCTION. xlv

86. This intercalation is described by Albirüni in various passages! which inform us that, after the new-year's day had retreated more than a month from the vernal equinox, the king would order the priests to arrange for the solemn proclamation of an extra month to be intercalated, between the last month of the year and the five extra days, by merely moving those five days from the end of the twelfth month to the end of the first month of the next year. The effect of this was to put an extra month into the earlier year which, beginning with the first month, would also end with the first month augmented by the five extra days as the usual termination of the year. All following years would begin with the second month, and end with the first month and the five extra days, until the second intercala- tion, when a year of thirteen months and five days would be again obtained, by merely moving the. five extra days to the end of the second month which would thus become the last month of the year, while the third month would begin the year until the third intercalation. By these means, any number of intercalations could be made without any additional month being named, and the position of the five extra days always indicated the end of the rectified year, and that the rectified first month, which followed them, was to become the last month of the preceding year at the next rectification, or intercalation.

87. If the Parsi calendar, as used in Persia, were es- tablished B.C. 505, as we have calculated, it ought to have been rectified by an intercalation of one month about each of the following years :—B.C. 381, 257, 133, 10, A.D. 115, 239, 363, 487, 610. Albirdni (p. 121), however, has re- corded only one intercalation of two months in the time of Yazdakard I (A.D. 399-420), son of Shahpühar, when the

1 Sachau's Albírüni's Chronology of Ancient Nations, pp. 12, 13, 38, 53-56, 121, 184, 185, 220, 221.

xlvi PAHLAVI TEXTS.

five extra days were removed to the end of the original eighth month Ábán, where they remained until Albirüni's own time (Alb. p. 56), about A.D. 1000. The reason for intercalating two months at once, was because the time for the seventh intercalation (A.D. 363) was already long past ; so the eighth was added three or four score years in advance, being due in 487.

p. 56), about A.D. 1000. The reason for intercalating two months at once, was because the time for the seventh intercalation (A.D. 363) was already long past ; so the eighth was added three or four score years in advance, being due in 487.

88. All that Albirüni says about this double intercalation is quite in accordance with the original establishment of the calendar by Darius Hystaspes, and would render any date more than thirty-seven years later than his reign im- possible’. With regard to the earlier intercalations (which must have occurred to account for the movement of the five extra days) that of A. D. 115 was neither in the reign of Vologeses I, nor in that of Vologeses III, one of whom must have been the Askánian renovator of the Avesta. That of A.D. 239, if carried out punctually, would have been at the extreme end of the reign of Ardashir ; but the intercalations seem to have been usually delayed, as in the case of that of 363 which was delayed for thirty to fifty years, although it ought to have been carried out under the direction of one of those ultra-orthodox high-priests, Átürpád son of Máraspend, or his son Zaratüst, in the reign of Shahpühar II.

89. It is worthy of notice that the names of both the days and months, which have come down to us in this calendar of Darius, include the names of the six Amesha- speztas, which, according to Darmesteter's hypothesis, were not invented till the time of Vologeses I, in the first century A.D. We have positive evidence that the calendar of twelve months of thirty days each, with five extra days to complete the year, must have been established in the time of Darius. This fact being recorded mechanically by the extent of the retreat of the Persian Parsis’ new-year's day down to the present time, and by the number of months intercalated in their religious calendar down to the fifth

SEE v0 CS agan kh.” * If the calendar had been established thirty-eight years after the death of

Darius, the seventh intercalation would not have been due till one year after the death of Yazdakarw I,

INTRODUCTION. xlvii

century A.D., being known from the position of the five extra days in the rectified calendar. We have no evidence of any change of names having been made in this calendar at,any time ; and only positive and indisputable evidence could be admitted, because reformers of calendars are hardly ever satisfied with mere change of names, and the calendar itself is a permanent witness that no alteration can have been made in any other particular, since the time of Darius.

9o. Darmesteter's theory of a late origin for the Avesta having been mentioned, it may be allowable to add, that the likelihood of this theory does not increase upon closer examination. It is a brilliant hypothesis, very carefully prepared to meet ordinary criticism; but it does not appear to convince Avesta scholars in general, for want of sufficient evidence, as it is very necessary to distinguish carefully between possibilities and probabilities ; the former being not admissible as evidence, unless corroborated by positive facts. Its chief use has been in checking the tendency to exaggerate the age of the Avesta, but it seems itself to be an exaggeration in the opposite direction, a returning swing of the ever-restless pendulum of judg- ment. On the other hand, the traditional age of the religion cannot be fairly considered as exaggerated, for the chief difficulty in accepting it as sufficiently old, is that the nearer our researches penetrate to thet time the less

real light we obtain. E. W. WEST.

April, 1897.

ABBREVIATIONS USED IN THIS VOLUME.

E. W. WEST.

April, 1897.

ABBREVIATIONS USED IN THIS VOLUME.

A.D. for Anno Domini; Alb. for Albírüni's Chronology of Ancient Nations, translated by Sachau; a.r. for Anno Religionis; Ar. for Arabic; AV. for the Book of Arda-Viraf; Av. for Avesta ; B for Bombay MS. of Dinkard, brought from Irán in 1783; B.C. for Before Christ; Bd. for Bundahis (S. B. E. v, 1-151), and Band (volume); Beh. for Behistün inscription; BK for an old copy of K35, made when this MS. was more complete than it is now; B. R. for Before the Religion; Byt. for Bahman Yast (S. B. E. v, 189-235); Chald. for Chaldee; Chap. for chapter; Chaps. for chapters; Dd. for DáZistán-t Dinik (S. B. E. xviii, 1-276); Dk. for Dînkazd (S. B. E. xxxvii, 1-397, 406-418, and this volume); ed. for editor or edition; Ep. for Epistles of Maêndskihar (S. B. E. xviii, 277-366) ; Études irán. for Études irániennes; Farh. Oim for Farhang-i Otm-aévak; gen. for genitive case; Gesch. der Sas. for Geschichte der Perser und Araber zur Zeit der Sásániden; Gf. for the Tale of Gêst-i Fryánó; Heb. for Hebrew; Ibid. for ibidem; Ind. vers. for Indian version; J. for Jamésp’s old MS.; K for University Library at Kopenhagen; L for India Office Library at London; l. for line; ll. for lines; Mkh. for Mainyó-i Khirad (S.B. E. xxiv, 1-113); MS. for manuscript; MSS. for manuscripts; n. for footnote; nom. for nomina- tive case; p. for page; Pahl. for Pahlavi; Pers. for Persian; pp. for pages; Pt. for Peshotan's old MS.; S. B. E. for Sacred Pooks of the East; Sd. for Sad-dar (S. B. E. xxiv, 253-361); Sg. for Sikand-gumánik Vigár (S. B. E. xxiv, 115-251); Sls. for Shayast-l4-shayast (S. B. E. v, 237-406); Sp. for Spiegel's edition; T for Tehmurass MS. of Dd., Zs., &c.; Vd. for Vendidad, ed. Geldner; Vig. for Vigirkard-i Dinik; Visp. for Visperad, ed. Geldner; vol. for volume; Westerg. Frag. for Westergaard's Frag- ments; Yas, for Yasna, ed. Geldner; Yt. for Yast, ed. Geldner ; YZ. for Geiger’s Yátkár-i Zarirán; Z. for Zaratüst ; Zs. for Selec- tions of Zág-sparam, first series.

MARVELS OF ZOROASTRIANISM

AS STATED IN

THE SEVENTH AND FIFTH BOOKS

OF THE

DINKARD

AND IN THE SELECTIONS OF ZAD-SPARAM CHAPTERS XII-XXIV.

[47] B

OBSERVATIONS.

1. For all divisions into chapters and sections the translator is chiefly responsible, as the stops found in the manuscripts are not used systematically.

2. Italics are used for any English words which are not expressed, or fully understood, in the original text, but are added to complete the sense of the translation.

3. Italics occurring in Oriental words, or names, represent certain peculiar Oriental letters (see the ‘ Transliteration of Oriental Alphabets’ at the end of this volume), or certain abbreviated modes of writing Pahlavi letters. Italic a, 4,6, d, e, €, A, z, f, kh, 1. p, T, sh, u, v, 2d indicate no change of pronunciation; but g should be sounded like j, Av like wh, & like ch in ‘church,’ s like sh, and Avesta 2 like French j.

4. In the translation words in parentheses are merely ex- planatory of those that precede them, and often translate Pahlavi glosses in the original text.

5. For the meaning of the abbreviations, used in the notes, see the explanatory list after the Introduction.

6. The manuscripts used for the Dinkard are :—

B (written a.D. 1659), the only independent authority for Book VII; it was brought from Iran to Surat in 1783, and one folio, at the end of Chap. iv, appears to be missing.

K 43 (written a.D. 1594 and later), No. 43 in the University Library at Kopenhagen, which contains another independent authority for Book V in its later portion.

7. The manuscripts used for the Selections of Zad-sparam are :—

K 35 (probably written A. p. 1 512), No. 35 in the same library, which was brought from Irán by Prof. Westergaard in 1843, along with No. 43.

T, a copy of a MS. about fifty years older, belonging to Ervad Tehmuras Dinshawji Ankalesaria of Bombay.

MARVELS OF ZOROASTRIANISM.

DINKARD.—BOOK VII.

CHAPTER I.

1. For the gratification of the creator Aühazmazd, even through the complete superiority of the Mazda- worshipping religion, adorned by omniscience, in the world.

2. The seventh 400k is about the marvellousness of the greatest reminder of the Mazda-worshipping religion, Zaratüst' of the Spitámas; also of the mindfulness of that illustrious ore by Aühazmazd, and of his religion, arisen through the word of Atthaymazd, being blessed among those of the region of king Vistásp; from the Exposition of the Good Religion *.

3. But, before that, /Zere is purposely written whatever was the progress of the character and effect of the good religion and its first acceptor in the spiritual and worldly existences ; and, after that,

1 Nearly always spelt Zaratükhsht in the MS., the counterpart of the Persian form Zaratuhsht or Zaraduhsht.

2 This Nikézó-i Véh-dénó was evidently the name of an older pook, from which the Dinkard quotes much of its information on religious matters.

B 2

4 DÍNKARD, BOOK VII.

the prophets, apostles, and upholders in the period as far as Zaratüst, whose guardian spirit is reverenced, and their religion, which is this, due to the utterance and splendour with which they have been blessed with prophecy among mankind !.

B 2

4 DÍNKARD, BOOK VII.

4. According to the Mazda-worshipping religion and the Exposition of the Good Religion, it is the nature of AüharzmazZ's disposition and his knowledge as to the complete obtainment of the first creature, the archangel Vohümanó, and the first progress spiritually among the archangels and the other sacred beings of the spiritual and worldly existences, and materially in Gayémard, the first man, through concurrent and complete acceptance from the creator Atharmazd, and the needful atonement in his own period through meditation, and the smiting thereby of the fiend of that period and the opposition thereof, by thinking of the creator's teaching, ‘hat constitute the whole of that first utterance * of the religion of A ühazmazd.

5. According to the declaration of the good reli- gion about the production of existence, which is the praise of him who as the causer of existence and creator, the beneficent spirit, the first craving among mankind was this, that ‘we be happy and ġe the creation of Athaymazd;’ and the last, as regards the preservation of a remedy for mankind, is ZZs, that ‘the best is this, that the formation of lives be perfect now, though rendered sickly by him; and the spiritual existences of mankind ġe so now, though

the destroyer as come to the creatures.’ 6. For $e See ee * This preliminary matter occupies the whole of Chap. I.

* The Yathá-ahü-vairyó, or most sacred religious formula of the Parsis.

CHAPTER I, 4-8. 5

human beings of the lineage of Gayémard this is the one thing good, when they shall perform their duty and good works; and one’s work is to smite one’s own opposing fiend; an instance presentable to any of the lineage, that it is important for every one of you to smite his own opposing fiend, is the freedom from molestation which occurs thereby, and the non- contamination of the creatures by the destroyer; and it is that effect which the creator of creation has produced for it.

7. And this, too, is declared by the good religion, that through a true-spoken statement GáyómardZ attained to the good spiritual lordship! of the arch- angels (that is, Ze was fit for the supreme heaven 2). 8. And after Gayémard, at various periods until the ever-favouring? Zaratüst of the Spitámas, whose guardian spirit is reverenced; much also was his acquaintance with knowledge, and Zzs work was the preservation of the mankind of that time in which he came into notice ; moreover he became requisite for conference with the creator; and because of heir superior carrying on of destiny *, by command of the

1 Reading hfi-ahfiih, Av. hvanghevi. ‘This section is one of the numerous quotations from the Pahlavi version of a lost Aves'a text. When we are furnished with a complete Pahl.-Av. vocabulary, it will be possible to recover much of the original Avesta of such quotations, with some degree of certainty.

? Pahl. garógmáníg. Such glosses and comments, inserted by the Pahlavi translator, are always marked as parenthetical.

* Pahl. hamáíi-báhar; it might be read hamái-bídár, ‘ever vigilant."

* Reading vakhsh (— Pers. bakhsh), which is usually expressed by its Zváris equivalent gad (traditionally gad man), and this means both ‘destiny’ and ‘the star, or glory, of destiny’ (Av. hvarenó, Pers. khura) Here the first letter of vakhsh is omitted, and this error converts the word into khayá, the Zváris of gan, ‘life.’

6 DINKARD, BOOK VII.

creator, Z/ zs declared in the good religion, ać the combined titles of prophet (vakhshvar), acceptor, and promoter ave enumerated of them.

9. As Gayémard passed away, 77! came to Masyé and Masyáói *, the second of worldly beings who were the progeny of Gayémard the first; and z/ zs declared, by the word of Athavmazd, that he spoke to them, when they had been produced by him, thus: ‘ You are the men I produce, you are the parents of the parents of all embodied existence; and so do you men not worship the demons, for the possession of complete mindfulness is the best ZZzzg produced by me for you, so that you may fully observe duty and ordinances with complete mindfulness. 10. And the bountifulness of Aühazmazd was extolled by them, and they went on with their own duty ; they also performed the will of the creator, enjoyed the advantage of the many duties of the world, and practised next-of-kin marriage for procreation, union, and the complete progress of the creations in the world, which are the best good works of mankind. 11. The creator showed them the sowing of corn, as declared in the words of Aühazmazg thus: “This is thine, O Masyé! which is an ox; thine, too, is this curn ; and thine those other appliances; henceforth thou shouldst know ¢hem well.’

This must have also occurred twice in a previous copy of the MS. in $ 28, where the word is written gân, ‘life,’ in the MS. B. In S. B. E, vol. xxxvii, Dk. VIII, xiii, 20, vakhsh has been erro- neously translated “word,”

" The glorious destiny. $$ 9 and ro have been previously translated in S. B. E., vol. xviii, Pp. 411, 412.

* Literally * man and woman ' who grew up as plants from the

earth fertilized by Gáyómard, the prototype of the human race; see Bd. XV, 1-5.

CHAPTER I, 9-I4. y

$$ 9 and ro have been previously translated in S. B. E., vol. xviii, Pp. 411, 412.

* Literally * man and woman ' who grew up as plants from the

earth fertilized by Gáyómard, the prototype of the human race; see Bd. XV, 1-5.

CHAPTER I, 9-I4. y

12. This, too, is declared by the good religion, that Adhaymazd spoke to Hadish !, one of the sacred beings thoroughly worthy through righteousness, thus: ‘© Hadish, who arź thoroughly worthy through righteousness! thou shouldst proceed to Masyé and Masyáói, thou shouldst procure thy? corn and bread from Masyé and Masyáói, and shouldst bless theirs thus: “This corn comes up owing to you, and, as it came unto you from Atharmazd and the archangels, may the corn ex- tend from you unto your descendants without dis- turbance from the demons ;" and two Ahunavairs ? are to be recited for the staying away of the demon and fiend. 13. And Hadish, the thoroughly worthy through righteousness, went to Masyé and Masyáói, and he procured his corn and bread from Masyé and Masyáói, and z¢ was given by them; he also blessed them thus: ‘ May this corn come up from you, as from the archangels! as it came unto you from AühazmazZ and the archangels, may it extend from you unto your descendants, without disturbance from the demons;’ and two Ahunavairs were recited by him, for the staying away of the demon and fiend.

14. And, owing to the explanation of the sacred beings, Masyé and Masyáót attained also to ine manufacture of clothing, the tending of sheep, house- building, and primitive carpentry, the agriculture and husbandry of the ancients, and the memory of their original state; and /Zese proceeded from them through ¢heir lineage, presenting an example and

1 Mentioned in Visp. i, 9: ii, 11: ix, 5, and recognized as a spirit in Pahl. Visp. i, 31 (Sp.). The spirit who assists the hus- bandman, see Etudes irán. ii, 201.

2 The MS. has ‘his,’ as in § 13, by mistake.

3 Two of the sacred Yathá-ahá-vairyó formulas.

8 DÍNKARD, BOOK VII.

spreading zz the world, to artificers among the plenitude of artificers.

15. And after that, the destiny to be carried on came to Sámak !, who was their son, and the descent of their collateral descendants was on to each region and each quarter of the world, Zo that extent which the creator chose for that region and quarter ; and thereby there was a completion of the progress and spreading of mankind into the various regions and quarters.

16. At another time it came to Váégered and Hósháng? of the early law (pés-dad), for pro- viding in the world the law of husbandry, ox cultiva- tion of the world, and of sovereignty or protection of the world. 17. And through their companionship and united force, given by religion, the sovereignty and cultivation of the world were prepared through progress and a succession of provisions of Aüha- mazd@’s creatures, as well as the religion appointed by Afhaymazd. 18. And through that glory of destiny (gadá) two-thirds of the demons of Mázanó ° and the seven evil-instructed ozes* of Aéshm were destroyed by Hósháng.

19. After that it came to Tákhmórup* the well- armed, and through that glory the demon and evil mankind, the wizard and witch, were smitten by him; idolatry was also cast out by him, and he propagated in Azs time the reverence and service of the creator ; the evil spirit, converted into the shape of a horse, was also carrying him for thirty winters.

! See Bd. XV, 24-26.

* Grandsons of Sámak, see Bd. XV, 28, and Sachau’s Albirünf's Chronology of Ancient Nations, pp. 206, 212.

* The idolators of Mázandarán. See Yt. XIX, 26.

* Called ‘seven powers’ in Bd. XXVIII, 15.

® See Bd. XXXI, 2, and Yt. XIX, 28, 29.

CHAPTER I, 15—24. 9

20. And it came, at another time, for the con- ference with AühazmazZ, to Yim' the splendid, the son of Vivang,ha; and owing to his accepting the four classes of the religion, which are priesthood, warriorship, husbandry, and artisanship, ‘herve are the. four classes which are priesthood, warriorship, husbandry, and artisanship, and thereby the world was improved, extended, and developed; he also rendered even the creatures, in a measure, immortal, undecaying, hungerless, thirstless, plentiful, and fully-settled. 21. And in the good religion? z/ is declared, by the word of the creator Aühazmaz4Z to Yim, thus: * Then do thou widen my world! (that is, make up 24s measure more), then do thou extend my world! (that is, make 77 up larger), and then thou shouldst accept from me the protection, nourish- ment, and chieftainship of the world; and do thou effect such watchfulness over 27, that no one shall be able to occasion the wounding or injury of another.’ 22. And /zs was accepted and done by Yim, as A ühazmazg commanded him; and through the same glory he widened the earth three-thirds larger than that whzch it was theretofore. 23. And, in that realm of his, the cattle and men of the realm were made immortal by him, and the other creations, water, vegetation, and the various foods, imperish- able. 24. And this, too, is declared by the good religion, that the world was made by him like the supreme heaven in pleasantness; also the enclosure made by Yim, constructed by him according to all the commands of the creator °, about guarding the creatures from perishing through the winter of

24. And this, too, is declared by the good religion, that the world was made by him like the supreme heaven in pleasantness; also the enclosure made by Yim, constructed by him according to all the commands of the creator °, about guarding the creatures from perishing through the winter of

! See Bd. XXXI, 3-5, and Yt. XIX, 31-33. 5 1n Vd. LI, 4. s As detailed in Vd. II, 22-31, 40, 41.

10 DINKARD, BOOK VII.

Mahrküs, and likewise many other wonders are reported by the good religion.

25. And it came, at another time, by command of the creator, to Frédan the Áspigán when he was in the pregnant womb, owing to the share of husbandry in the avocations of the religion, through allotment from the glory of Yim, and through its triumphant splendour. 26. And Frédin, through that triumphant splendour, became a responder fo Dahak? from the pregnant womb, and that degraded fiend was averted and paralysed by him; Zavzzg come to nine years of age, he proceeded about his destruction, and through that victory Dahák was smitten by him ?, the crea- tures were saved and relieved thereby, those of Mázandar and Mada were smitten, their ravage and mischief were removed from the region of Khvaniras, aid the region of Khvaniras was preserved for his three sons. 27. And owing to his husbandry, which is the third avocation of the religion, pestilence and disease weve disturbed by the medical treatment even of pestilence itself, and he exhibited to mankind also many other wonders produced and useful occupation for the world.

28. And, in the life-Z of Frégdün, the same destiny came to Airi£*, son of Fréddn, owing to introduction ġy the creator, and was diffused in him, and he practised humility ; the life* which is perfect is brought through a prayer from Zzs father Frégün,

' See Bd. XXXI, 7, 8, and Yt. XIII, 131; XIX, 36.

* The Arab usurper, or usurping dynasty, that conquered Yim in his old age; see Bd. XXXI, 5, 6.

! See Yt. XIX, 37. * See Bd. XXXI, 9, ro.

* Probably ‘destiny ;’ the initial letter of vakhsh, ‘destiny,’ has been omitted, and this blunder converts the word into khayá, ‘life.’

CHAPTER I, 25-31. II

—

and that life' came to him from the creator through the blessing of Frédan.

29. And it came, through 47s mother, to a descen- dant of Frégün and descendant of Airi£ ; it proceeded with the angel Néryósang to MánáüsZihar?, and its entire progress was in the lineage of Airi#. 30. And it came to MánüsZihar, the monarch of Irán, and through it many wonder-wrought actions were performed by him; he smote Salm and Tag in revenge for Airi£?, he was a responder Zo the super- fluities of foreign countries, he arranged the realm of Iran, improved and fertilised the land of Iran, and made the country of Iran victorious over foreigners.

31. At another time it came to Aüzóbó, son of Tümásp +, a descendant of MánüsZihar the monarch of Iran; and, through that destiny and glory com- bined, the new-born came to mature activity and the proportions of a man during childhood, through agriculture; he disclosed Zis lamenting mother to the countries of Irán, he marched on to the destruc- tion of foreigners, to drive out and make ‘hem outcast from the land of Iran; he also defeated the village-terrifier of the country of Irin, the wizard who frightened his father and fellow-immortals, Frangrásiyák of Tar®; and he developed and ferci-

1 See note 5 on preceding page.

? Here spelt Néresang and Manfisir. The former is the usual spiritual messenger of Aüharmazd; and for the lineage of the latter see Bd. XXXI, 9-14. It appears that the glorious destiny was preserved by the angel Néryésang for some generations, and he conveyed it to the grandfather of Manfiskihar (see Chap. II, 70).

3 The three sons of Frégün, among whom he divided his dominions, with the usual result of triumvirates.

* See Bd. XXXI, 23; XXXIV, 6.

5 See Yt. XIX, 56-64, 77, 82, 93, and Bd. XXXI, 14, 15, 18, 21,22, 35; XXXIV, 6; where the Av. form Frangrasyan is further

12 DINKARD, BOOK VII.

lised the country of Iran, and increased the many streams and cultivated lands in the country of Irán.

32. At another time it came to Kerésáspó the SAmán!, owing to the share of warriorship which is the second avocation of the religion, through allot- ment from the glory of Yim ? ; and, through it, the serpent Sróbóvar which was swallowing horses and swallowing men, the golden-heeled demon Ganda- repó, and much other production of adversity dy the demon and the fiend—the murderess of the creatures—were destroyed by him.

33. At another time it came to Kai-Kobáz?, the progenitor of the Kayáns; through it he arranged the realm of Irán, he united the sovereignty with himself in the Kayán race, azd he thereby occasioned much splendour and actions of advantage 7o the creatures.

34. And it came to Pátakhsróbó 4, son of Airyéf- shva 8, son of Téz, who was king of the Arabs, through the mindfulness of the archangel Ashava- histó, and his enquiry about it from its own tribe 5— for the demon of greediness (426), with oze similarly corrupted into Frásiyáv, as it is also hereafter in Chap. II, 68; Zs. XII, 3.

' A famous hero whose exploits, like those of Hercules, have given birth to many legends; see S. B. E., vol. xviii, pp. 369-382.

2 Compare $ 25.

* See Yt. XIX, 71; Bd. XXXI, 24, 25, 28; XXXIV, 7.

* Or Pátásróbó, spelt Pátsróbó in Pahl. Vd. XX, 4 (Sp.).

* Or Airyéfshnig; evidently the same as Virafsang in Bd. XXXI, 6, which is spelt Avirafshanég and Airafshanig in two MSS. of the Iranian Bundahis. Hence we may conclude that Pátakhsróbó was a brother of Záinigáv, and a great-uncle of Dahák ; but how his daughters could have been married to the

XXXI, 6, which is spelt Avirafshanég and Airafshanig in two MSS. of the Iranian Bundahis. Hence we may conclude that Pátakhsróbó was a brother of Záinigáv, and a great-uncle of Dahák ; but how his daughters could have been married to the

three sons of Frégün, as stated in the Aitradad Nask (see Dk.

VIII, xiii, 9), is a chronological difficulty that throws doubt upon this identification.

* The people of the primitive faith, who are supposed to have

CHAPTER I, 32-37. 18

destined, had rushed for the destruction of him who was very gentle to that tribe '—as he had a full inclination for the ascendancy of the portion whose guidance to the lofty priestly master was owing to the archangel Ashavahistó, just as the fish image ? of that offer portion was for falling into the river; and z/ zs declared ¢hat he came to the ceremonial of Zaratüst.

35. At another time it came to Kai-Arsh and his brothers ê, the descendants of KobáZ; through it they have been all-experienced and powerful, heed- ful and performing wonders ; and the eldest brother of them, Kai-Üs, seized upon the sovereignty of the seven regions, and became very illustrious and full of glory. 36. A the same time it came to Aóshnar* who became fully sagacious (pür-zir), owing to the glory of Yim, when he was in Zzs mother's womb, and many wonders were taught by him to Zzs mother, through speaking from the mother's womb; also at his birth he vanquished the maleficent spirit by uttering answers /o the questions of the deadly Frékih the demon-worshipper. 37. He also attained to the chancellorship (farmázárih) of Kai-Us, and became administrator (rayinidar) in his realm of the seven regions; the frontier speech (vimand- góbisnih) was also explained and taught by him,

already practised most of the duties upheld by Zarathustra before his appearance as a reformer.

1 Indicating that the Arab subjects of the king had revolted, because he favoured those of the primitive faith who, no doubt, gained further favour by putting down the rebellion.

4 Or it may be ‘ fish priest,’ as karapó, ‘a heathen priest, and kerpó, ‘shape, image,’ are written alike in Pahlavi letters.

* See Yt. XIX, 71; Bd. XXXI, 25.

* See Yt. XIII, 131; Dd. XLVIII, 33.

14 DÍNKARD, BOOK VII.

and much other learning of advantage /o mankind who are unaffected by the utterance of replies of a foreigner; he a/so advised the Iranian country with the best-instructed counsel.

38. And 7ts coming to Kai-Siyavakhsh’ the illustrious, through the wondrous-formed Kangdez being held by him for the retention of protection for the much splendour avd suitable glory of the religion, from which the restoration of time, the re-arrange- ment of the realm of Iran, and the reunion of power and triumph with the religion of Athaymazd are manifest.

39. It came to Kat-Khásrói ?, son of Siyavakhsh, and through it he smote and vanquished Frangrá- siyák ? of Tür, the wizard, and his fellow-miscreation Kérsévazd * of those of Vakgir®, and many other very evil devastators of the world; he also joined in the destruction of that idol-temple which was on the shore of Lake A'éZast*, and demolished that fiendish- ness which was awful. 40. On account of the desirableness of means for the renovation of the universe, he is also on a throne (nam#£5), which is assuredly selecced by that destiny, at a secret place where /Zere is an immortal preserver for his body until the renovation, through the will of the creator.

41. And it came from him, after Zaratüst of the Spitimas came to the conference of the creator

! See Yt. XIX, 71, 77; Bd. XXXI, 25; Byt. III, 25, 26.

? See Yt. XIX, 74, 77, 93; Bd. XXXI, 25.

> See $ 31.

* Brother of Frangrásiyák, see Yt. XIX, 77; Bd. XXXI, 15.

" Reading Vakgiragánó, probably the inhabitants of the Bakyir mountain, mentioned in Bd. XII, 2, 20 as a stronghold of Frasiyav (= Frangrásiyák).

* See Bd. XVII, 7; Mkh. II, 95.

CHAPTER I, 38-43. 15

Aüharmazd, and accepted from the omniscient creator Aühazmaz4 unmixed freedom from pollution, the comprehensive and also recited acquaintance with the knowledge and work of priesthood, warrior- ship, husbandry, and artisanship, and the separate portions of the Mazda-worshipping revelation (dénó) brought to king Kai-Vistásp by command of the creator, illuminated by the great splendour in that supreme sovereign of the sacred beings, and propa- gated 2y the learned of the region, in the regions which ave seven, through the good eloquence which is owing to the succession of creatures until the renovation of the universe. 42. And through its production by those who wz be Azs sons, Aüshézar, A üshégar-máh, and Sósháns !, the renovation in the existence of the creatures of Aühazmaz4 is immortal; and a more remindful statement of its splendour, glory, and marvellousness is a statement ZZa£ is written and found below *.

43. And ZZere have also been others before Zara- tüst, the prophet (vakhshvar) of desired fame in the Mazda-worshipping religion; for it is declared that, at times, some came from the spiritual ġerngs to him who was more of a leader, and mankind have become as captivated by the solicitation and interro- gation of that affair, as now by the solicitation and interrogation of the religion; the necessity for that period is not now necessary, because all mankind

1 The Pahlavi transcripts of the Avesta names, Ukhshyad-ereta, Ukhshyad-nemangh, and Saoshyás, of the three apostles expected to revive and renovate the Parsi religion in successive millenniums. According to the imperfect chronology of the Bundahis, the millennium of AushéZar-máh has now nearly one-fourth elapsed.

2 See Chap. XI, 7-11.

16 DÍNKARD, BOOK VII.

According to the imperfect chronology of the Bundahis, the millennium of AushéZar-máh has now nearly one-fourth elapsed.

2 See Chap. XI, 7-11.

16 DÍNKARD, BOOK VII.

are made acquainted with the religion, and Zaratist of the Spitamas, whose guardian spirit is righteous, is to be reverenced.

44. Now, that which is declared in the world is written, about the splendour, glory, and marvellous- ness of the prophet of the Mazda-worshipping re- ligion, the best of creations, whose guardian spirit is reverenced, Zaratüst of the Spitamas; and ten chapters are published here, as to the information from the Avesta, and zz benediction of the religion of Aüharzmazd !.

45. That of it which is before the birth of that glorious oxe from Zzs mother zz the present world.

46. That of it which is from the birth of that illustrious ove onwards, /7// his coming to a con- ference with Atharmacd.

47. That of it which is from the conference on- wards, till his pre-eminence over prophecy in the world, and the acceptance of the religion óy the exalted Kai-Vistásp.

48. That of it which is onwards from that, till the departure (vikhézó) of that pure soul to the existence which is best.

49. That of it which is also successively after that, in the reign of the obedient king Kai-Vistásp.

50. That of it which is after that, until the collapse (angávisnó) of the sovereignty of Irán.

51. That of it which is also after that, until the end of the millennium of Zaratüst and the arrival of A üshédar.

52. That of it which is also after that, until zke end of the millennium of Adshédar and the arrival of AüshéZar-máh.

-———— a 1 ml. 6. 8 dte ' Then follow the headings of these ten Chapters (II to XI).

CHAPTER I, 44 — II, 3. 17

53. That of it which is also after that, until the end of the millennium of AüshéZar-máh and the arrival of Sósháns.

54. And that of it from the arrival of the Tri- umphant Benefiter, nti the wonder of the renova- tion and future existence; a statement of them each separately.

CHAPTER II.

1. About the marvellousness of the manifestations before ! the birth of that most auspicious of offsprings from 4s mother *.

2. One marvel is this which is declared, that the creator passed on that glory of Zaratüst through the material existences of the creatures ? to Zaratüst; when the command arose from Aühaz- mazd, the coming of that glory from the spiritual existence to the worldly, and zə the material sub- stance (máZiyátó) of Zaratüst, is manifested as a great wonder to the multitude (va/ kabedánó). 3. Just as revelation mentions z¢ thus: ‘ Thereupon, when AühazmazgZ had produced the material (dahisnó) of Zaratüst, the glory then, in the

1 The MS. has patas for pé.

3. Just as revelation mentions z¢ thus: ‘ Thereupon, when AühazmazgZ had produced the material (dahisnó) of Zaratüst, the glory then, in the

1 The MS. has patas for pé.

2 The contents of this chapter are thus mentioned in the summary of the Spend Nask (Dk. VIII, xiv, 1 in S.B.E., vol. xxxvii, p. 31):—' The Spend contains particulars about the origin and combination of the material exzs/emce, guardian. spirit, and soul (or glory) of Zaratüst; how the creation of each one occurred in the spiritual exzs/emce, and zy what mode 7/ was produced for the worldly existence; how their connection with the parents arose, the coming of the parents together, the combination in the mother, and the birth from the mother; and whatever is on the same

subject.’ . ^ ^ XP i wo], 3 The writer uses two Arabic words: mádiyátó-i ' 2alqó.

(47) C

18 DÍNKARD, BOOK VII.

presence of Aühazmazd, fled on towards the material of Zaratüst, on to that germ ; from that germ it fled on, on £o the light which is endless’; from the light which is endless? it fled on, on to that of the sun; from that of the sun it fled on, on Zo the moon; from that moon it fled on, on to those stars ; from those stars it fled on, on to the fire which was in the house of Zóis?: and from that fire it fled on, on to the wife of Fráhimrvazá-zóis*, when she brought forth that girl who became the mother of Zaratist.’

4. Of that splendour, escaped at the same time into the earth az into the sky, the father-in-law's ignorante is declared, so that it is said by those in the village of the more instructed and invoking Zóis^, as to the self-combustion wich burns the fire, that fuel is not necessary for its use. 5. Then they went on to the governor (kézó), and he explained to them concerning that same (that is, he spoke to them) thus: ‘ The full glory of embodied existence

' Perplexed by the repetitions, some copyist has evidently omitted this phrase by mistake.

? Pahl. anagar, a transcript of Av. anaghra which is always translated by Pahl. asar, ‘endless.’ The ‘endless light’ is the abode of Aübarmazd, see Bd. I, 2.

* Written in Pázand.

* Also written in Pázand. In Bd. XXXII, ro, it is stated that ‘the name of the father of the mother of Zaratüst was Frahimrava’ (or Fereahimruvana in the Iranian version); but very little reliance can be placed on such Pazand readings of names originally written in Pahlavi.

^ Here written in Pahlavi letters which can also be read Zandth. In the text, the two preceding adjectives, farhakhtar va-khván, might be read Farákht-ruvánán as the beginning of the name. Dut, as it stands, the text implies that Zóis, the father-in-law of his

son Fráhim-rvazà's wife, was the master of the house, which is the usual oriental arrangement.

CHAPTER II, 4-9. 19

is the glory of life afar¢ from the body, so that all diligence devoid of this is only movement.’

Dut, as it stands, the text implies that Zóis, the father-in-law of his

son Fráhim-rvazà's wife, was the master of the house, which is the usual oriental arrangement.

CHAPTER II, 4-9. 19

is the glory of life afar¢ from the body, so that all diligence devoid of this is only movement.’

6. And z£ zs declared that the demons, on account of their defeat by that glory in maintaining! adversity for the girl, were bringing on to that district three armaments (hén6), winter, the demon of pestilence, and oppressive enemies; and a suspicion was cast by them into the minds of those of the district, that this harm happened to the district owing to the witchcraft of this girl; so that those of the district quarreled dreadfully with the parents, as to the witchcraft of antagonism zz the girl, and about putting žer out from that district.

7. And the father of that girl spoke even these words to those of the district, with much reason, about the unjust assertion of witchcraft relative to the girl, that is: ‘When this girl was brought forth among those of mine, her whole destiny (vakhsh) was afterwards set forth dy that manifest radiance of fire, where it brought out radiance from all over her in the dark night. 8. When this girl sits in the interior of the house, wherein there is no fire, and in the chamber (sarái) of fire they increase z/s intensity (bürzó), it is lighter there, where and when this girl sits, than there where they increase tre intensity of the fire; ove is dazzled by the radiance from her body, and that of a wizard would not have been so glorious.’

9. Even then, owing to the influence (sárinisnó) of the demons, and the Kavig and Karap? of the

1 Reading darih, but it may be garth for karth, * producing.’ 2 The Karaps were apparently idolatrous priests, especially those before the conversion of Vistásp by Zaratüst; one being called ‘a wizard’ in Chap. III, 5, 42—44, another ' unsanctified' in IV, 24, c2

20 DÍNKARD, BOOK VII.

district, they did not become satisfied ; so the father ordered the girl to go to Padiragtaráspó !, the father of a family in the country (matá) of the Spitámas, in the district (rüZasták) of Arak; and the girl obeyed the command of Aer father. 10. That dis- turbance which the demons caused, with evil inten- tion, for the expatriation of that girl, the sacred beings assiduously made the reason for the coming of the girl for marriage to Pórüsháspó, the father of Zaratüst, through er father sending the girl to the dwelling of Padiragtaraspé, the father of Pórüsháspó.

11. One marvel? is this which is declared, that when that girl, in going to that family, stood on the loftiest place in the country of the Spitámas, and z/ is surveyed by her, a great wonder is manifested to the girl, 7us¢ as revelation mentions: ‘It is their?

a third is ‘deadly’ in IV, 67, and a demon himself is a Karap in IV, 61, and has Karaps under his control in II, 45. The following Karaps are named in the time of Zaratüst :— Dürásróbó mentioned in Chap. III, 4-41; Brágrók-résh in III, 20-34, who is called a Tûrânian in III, 28; Vaédvóist in IV, 21-24; and Zák in IV, 67. Some others are named by other writers. The Kavigs, Kais, or Kigs are mentioned with the Karaps in Chaps. II, 9; III, 50; IV, 2, 6, 14, 64, 67; VIII, 26, 4o, as equally objectionable, but their avocation as officials is not defined. Both classes seem to have he'= official rank, but whether their titles were tribal or official is uncertain. The Avesta calls them Karapan and Kavi; the latter word being also the royal title of the Kayán dynasty, of which Vistásp was a member. Compare Zs. XV, 1-4; XXIII, 8.

' So also in $$ 13, 7o. In Bd. XXXII, 1, 2, the two old MSS. of the Iranian Bundahis have Padtarásp thrice and Pírtarásp once; K 20 has Sp:tarsp and Paitiresp; K 20b has Padirtaráspó and Paitirispó; and M6 has Padirtarásp and Paitiresp. Zs. XIII, 6, has Purtaráspó.

* One of the marvellous manifestations mentioned in $ r.

* Probably we should read: ‘It is the voice of those sacred beings ' who are mentioned in $ ro. As the word yazdán, ‘sacred beings,’ is exactly similar, in. Pahlavi, to shán (in valdshán, ‘their’

CHAPTER II, IO—-15. 2I

voice is carried away to her from them; “do thou proceed to that village which is theirs; it is very depressed in height and very wide in breadth, in which he who is living and the cattle mostly walk together; besides, for thy assistance that village is divinely fashioned and compassionate." 12. There- upon that damsel stopped, and also fully observed that ¢hezr recital seems o be for the conveyance of this statement, that my action sould de such as was ordered me by my father also. 13. Then that damsel thoroughly washed er hands, and proceeded from them to that village which was PaZiragtaráspó's, and the glory came to Pórüsháspó, the son of Padi- ragtaraspo.

13. Then that damsel thoroughly washed er hands, and proceeded from them to that village which was PaZiragtaráspó's, and the glory came to Pórüsháspó, the son of Padi- ragtaraspo.

14. One marvel is this which is declared, that the creator Athaymazd passed on the guardian spirit (fraváhar) of Zaratüst, to the parents of Zaratist, through (le-£adón) Hóm!, by a marvel produced by cultivation. 15. Again, too, revelation says that, when the separation (burinó) of the third millen- nium occurred, at the end of the 3,000 years of spiritual existence without a destroyer, (after the creatures weve in spiritual existence, and before the arrival of the fiend); then the archangels framed Zaratüst together, and they seated the guardian spirit within, having a mouth, having a tongue, and the proclaimer o/ the celestial mansions.

or ‘ those’), a copyist would be liable to the blunder of leaving out the final word in writing valdshán yazdan. Or the original writer himself may not have quoted enough of the text he was reading, to make his meaning clear.

1 A sacred and mythical tree, described in Bd. XVIII, 1-3, and often personified as a sacred being. It is now represented, in Parsi ceremonies, by twigs of a particular plant brought from Persia.

22 DINKARD, BOOK VII. BEN — —— h|— — 3w—

16. Then the three millenniums of Zaratüst * were the number manifest to them through observation by the eye, azd it seemed that he became just like an archangel through bodily contact with (ham- kerpih)? the archangels. 17. And when the separa- tion of the third millennium occurred, after the framing of Zaratüst together, and before the con- veying of Zaratüst down to the worldly sale, at the end of the 3,000 years of worldly existence with a destroyer, then Aühazmazd argued with Vohümanó and Ashavahistó? thus: ‘Is his mother beheld by you, so that we may produce Zaratüst ?'

18. And Ashavahistó spoke zz reply thus: ‘Thou art aware even of that, O propitious ove / about the Zaratüst we shall produce, and thou and we have produced, thou knowest, O Atharmazd! and fo us who are the other archangels do thou announce the place, because its appearance thou knowest, /Zou propitious spirit Aühazmazz !'

19. Then Aftthaymazd argued with Vohümanó and the reminding by Avdavahist6*, Shatraver, Spendaymad, Khirdad, and Amüxrdad*, saying:

` Meaning the period of Zaratüst's existence merely as a guardian spirit, the first period of the destroyer (§ 17) who then remained powerless in confusion (see Bd. I, 22).

* Or ‘sheltering with’ (ham-kar££ih).

I, 22).

* Or ‘sheltering with’ (ham-kar££ih).

` The personifications of the Avesta phrases for “good thought’ and ‘perfect rectitude, who are two of the seven that hold a superior position among sacred beings, somewhat similar to that of archangels. When a Parsi speaks of Aflharmasd as the first of the Ameshaspends, or archangels, he does not put him on an equality with the rest, any more than we put a commander-in-chief on an equality with his troops when we call him a good soldier.

* Another pronunciation of Ashavahistó.

* These last four archangels are personifications of the Avesta

CHAPTER TI, 16-24. 23

“The conveying of Zaratüst down does not seem /o be for me, because, having a mouth and having a tongue, Ze will be a proclaimer to the world of embodied beings. 20. If we convey Zaratüst down on to the world of embodied beings, having a mouth and having a tongue, as a proclaimer of the celestial mansion, this is evident: they wz% say, concerning the origin of him who is my righteous man, /Za/ we frame him together with the water, with the land, with the plants, and with the animals!. 21. There- fore we wil carry off there, to the village of Pórà- sháspó, him whom they wz% call Zaratüst of good lineage of both natures, both of Néryósang * who is of the archangels, and of Yim who is of mankind.’

22. Then the archangels framed together a stem of Hóm the height of a man, excellent in colour, and juicy where fresh ; also to carry off the guardian spirit of Zaratüst to that stem of theirs, the arch- angels made it go forth thither from that endless light, and gave it up there also to the instinctive intellect (ásnó vir). 23. Likewise their carrying off was manifest around, and a wall was openly displayed round them, but a restless one; the Hóm was constantly provided with a mouth, where it was suitable, and sap constantly oozed from the Hom where it was moist.

24. And when thirty ? years of the 3,000 years of

phrases for * desirable dominion, bountiful devotion, completeness or health, and immortality.’

1 That is, as an inferior and irresponsible being.

? Here spelt Nérósang ; see Chaps. I, 29; II, 70; and Zs. XIII, 6, for this angel's influence on the royal race.

3 The MS. has 330 years, but the time intended is evidently that shortly before the birth of Zaratüst, and this third 3,000 years

24 DINKARD, BOOK VII.

well-disturbed ! worldly existence remained, Vohá- manó and Ashavahistó then associated their pre- eminence together, and turned off into the embodied existence ; there they came up to where two birds had settled in quest of progeny, and seven years before the serpents devoured the inexperienced progeny. 25. For their owz designs, Vohümanó and Ashavahistó went on, and those birds consulted them thus: ‘We have to offer homage, and our want is that Hôm.’

25. For their owz designs, Vohümanó and Ashavahistó went on, and those birds consulted them thus: ‘We have to offer homage, and our want is that Hôm.’

26. The circumstances of those associated together in pre-eminence and the request of these for that Hêm were a double marvel; Vohümanó seized one of those dvds by both legs, and the other ġy one; he also brought them that Hóm, and gave it up to them there, on that tree within ZZezx nest. 27. And they uncovered above the serpents, that have gone up to the progeny of the birds; then that guardian spirit of Zaratüst started up, and the serpents on the tree rushed also from them away towards the demons ; z/ that guardian spirit of Zaratüst smote them on the jaws, and the serpents fell down and expired, which events have also occurred among them till now, Zavzzg been requisite as regards a aepriver of life (gan-gir) and any one of that species. 28. And that Hóm was connected with that tree; and on the summit of that tree, there

ended either when Vistáspó accepted the religion, in Zaratüst's forty-second year, or when Zaratüst received the religion in his thirtieth year, but this earlier date is the more likely.

' This word, hQ-afbigadig, is written in Pahlavi precisely like an-aibigadig, ‘without a destroyer,’ though its meaning is the

reverse, which is an unexpected cause of perplexity to a cursory reader,

CHAPTER II, 25-33. 25

where the nest of the birds was, it grew constantly fresh and golden-coloured '.

29. After the coming of her who bore Zaratist, to Pórüsháspó for marriage, Vohümanó and Arda- vahistó, thus associated together in their pre- eminence, came up there to Pórüsháspó in the cattle-pasture of the Spitámas, and their thoughts were confined to that Hôm brought by them. 30. Then Póráüsháspó walked forth, with spiritual desire, up to the water of the Dáit?, because the require- ment of the spirits is the spiritual knowledge ? that spirits are ever-beneficial; and that Hóm «was also seen by him, when it had grown on that tree, on the inside of the nest. 31. Then Pórüsháspó thought thus: ‘It is for me, really (madam-24-am) to pro- ceed and, even as ere is no reaching by me up to that Hóm, that tree must be cut down, for apart from that, O Hôm of Aühazmazz! thou seemest fresh, so that the benefit of something from thee wall de advantageous.'

32. Then Pórüsháspó walked on and washed their clothes acquiescently (patásig), and here a great wonder was manifest to Pórüsháspó. 33. About this it says that, all the while that Pórüsháspó washed their clothes, Vohümanó then proceeded from the uppermost third of the tree unto the middle of it, whereon z¢ was the desire of Pórü-

! Or it may be ‘ verdant.’

2 Av. Dáitya, a mythic river in Afran-vég (Bd. XX, 13); a favourite place for religious rites, see Yt. V, 17, 104, 112; IX, 25, 29; XVII, 45, 49, 61. Or it may be merely mayá-i shêd, ‘brilliant water.’

Or it may be ‘ verdant.’

3 Reading mainég-danisnith, but the MS. has maínóg dénó-dániíh which might be translated ‘spiritual knowledge of religion,’ though the latter Pahlavi word is unusual.

26 DÍNKARD, BOOK VII.

sháspó to be conveyed. 34. Then Pórüsháspo, having washed the clothes, walked up to it and, thereupon gathering up the whole of that Æóm, all of it was then also appropriated by him through assistance like that of that archangel, just as what thou offerest for the food-sustenance of a friend's son of two years or three years of age; and it seemed to him that archangel’s joyful payment.

35. Carrying off their Hóm, Pórüsháspó spoke of it to Zzs noble (mas) wife thus: ‘So thou, O Dak- dàüb! shouldst keep their Hôm in custody, all the while that their Hóm fulfils duty and routine.’

36. One marvel is this which zs declared, that the coming of the nature (góhar) of the body of Zaratüst, through water and vegetation, to the bodies of Zzs parents, is manifested as a great wonder of the creator to the multitude. 37. As revelation mentions z/ thus: ‘Thereupon, when Aühazmazd had produced the material (dahisnó) of Zaratüst!, the nature of Ais body then, in the presence of Aühazmazd, fled on Zowards the material of Zaratüst.'

38. About Khûrdaď and Mirdad? bringing the cloud-water down in a compassionate manner ever anew, drop by drop, and completely warm, for the delight of sheep and men, awd—with as much seed as the roving of two rampant bulls zoz/d thereby cast upon the plants wich have grown, all of every species—¢hey are casting 7¢ upon those other plants

at that time, even upon the dry owes; and the — M ni P a e RE * Compare § 3. * These two archangels have special charge of water and vegetation (see Sls. XV, 25-29), and here they are represented as acting in a manner usually ascribed to Tistar, the Dog-star.

CHAPTER II, 34-43. 27

nature of Zaratüst came from that water to those plants.

* These two archangels have special charge of water and vegetation (see Sls. XV, 25-29), and here they are represented as acting in a manner usually ascribed to Tistar, the Dog-star.

CHAPTER II, 34-43. 27

nature of Zaratüst came from that water to those plants.

39. One marvel is this which zs declared, that, in order that the nature of Zaratüst shall come unto Ais parents, after! the mounting of the archangels Pórüsháspó drives six white cows, with yellow ears, up to those plants. 40. And here is manifested a great wonder, such as revelation mentions thus: Two? of those cows, unimpregnated, Zad become full of milk, and the nature of Zaratüst came from the plants to those cows, and is mingled with the cows milk; it is owing thereto ¢#a¢ Pórüsháspó drove those cows back. 41. And Pórüsháspó spoke to Dûkdâûb thus: ‘O Dükzaáüb! in two of those cows, which are unimpregnated and have not calved, milk Aas appeared; do thou milk those cows, which are the splendour and glory of the cows and of any embodied existence whatever. 42. And Ddkdadb arose and, taking that pail of hers which had a four- fold capacity, she also milked from them the milk which was in them, and a great fart of what they gave up to her she had to throw away; and the nature of Zaratüst was in that milk.

43. One marvel is this which is manifested in the struggle of the adversary for concealing and spoiling that milk, 7zs¢ as revelation mentions thus: There- upon, at that time, the demons formed ‘themselves into an assembly, and the demon of demons growled thus: ‘You demons become quite unobservant : that food is really supplied fresh, so that the forma- tion is settled which w2// extend as far as to that

1 Reading akhar instead of adén, ‘then.’ 2 [n some places the singular number is used, in others the

plural,

28 DINKARD, BOOK VII.

man who will be the righteous Zaratüst; which of you wz// undertake his destruction, all the while that he exists for mankind, so as to make 4zm more con- temptibly impotent?’ 44. Aéshmak!, astute in evil, growled thus: ‘I wall undertake his destruc- tion. 45. Astute in evil, he rushed away with thrice fifty of the demons who are Karaps of Késhmak; and that village was partly uprooted and partly destroyed* by him, fellow-workers were ruined, and the number of fellow-eaters of broken victuals, attending the great, was not broken up, among whom was he that had repelled his authority.

46. Žt is declared that, afterwards, Pórüsháspó asked again for that Hôm from Dakdadb, and he pounded it, and with that cows' milk?, into which the nature of the body of Zaratüst had come, he here mingled the guardian spirit of Zaratüst, and the nature of the body came at once into union with it.

47. One marvel is this which zs declared, that Pórüsháspó and Dûkdâûb drank up that Hôm and milk, when they were mingled together and an- nounced to Aühazmaz4 ; and here occurred a com- bination of the glory, guardian spirit, and bodily nature of Zaratüst into a mancZz/d. 48. And a great wonder is manifested to both of them, through that which revelation mentions thus: Thereupon, both have embraced the first /i* with desire

* The whirlwind demon; see Bd. XXVIII, 24. Compare Chap. IV, 6r.

? The usual effects of a hurricane.

* The mingling of milk with pounded Hóm still constitutes part of the Parsi ceremonial; see Haug's Essays, 3rd ed., p. 405.

* Pahl. ' ko/À 2 lâlâ fratim vapdidd havánd.'

CHAPTER II, 44-53. 29

for a son, and the demons shouted out unto them, in the villainous speech of sinfulness, thus: ‘Why shouldst thou act like this, vile’ Pórüsháspó ?’ whereupon they started up like people who are ashamed. 49. A second Ze they have embraced, and the demons shouted out unto them, in villainous speech ; whereupon they started up like people who are ashamed. 50. A third zīme they have embraced thus, with desire for a son; and the demons shouted out unto them, in villainous speech ; whereupon they started up like people who ave ashamed. 51. And they spoke with one another about z, and continued at this duty, and accomplished it ?, saying : ‘We will not so stop without accomplishing something, not even though both Rak and Nédar should arrive here together? 52. Then that manchz/d who was the righteous Zaratüst became complete, and here below there came together the nature of the body, the guardian spirit, and the glory of Zaratüst in the womb of his mother.

53. One marvel is this which is declared, that, after the combination of Zaratüst in the womb of his mother, the demons strove anew wonderfully

1 Reading anág, but it may be intended for hana=aé, ‘O;

2 Pahl. ‘afshan madam har szfió, aéghshánó pavan akósh fráz validüntó.'"

* Evidently an old proverb, implying a fixed determination what- ever catastrophe may happen, even if one's ancestors of the eleventh or twelfth generation shall appear. Nódar (Av. Naotara) was a son of King Mânûskîhar (Bd. XXXI, 13, 23), and Rak was a nephew of Nódar (Bd. XXXI, 31), doubtless the same as Ragan (Bd. XXXII, 1; XXXIII, 3) which seems to be a Pázand mis- reading of Airi£ó, or Éri£ó, see Zs. XVI, 11-13, and compare the genealogies in Chap. II, 7o and Zs. XIII, 6. The proverb is used again in Chap. III, 19, and the names are mentioned in IIT, 39.

30 DÍNKARD, BOOK VII.

XXXII, 1; XXXIII, 3) which seems to be a Pázand mis- reading of Airi£ó, or Éri£ó, see Zs. XVI, 11-13, and compare the genealogies in Chap. II, 7o and Zs. XIII, 6. The proverb is used again in Chap. III, 19, and the names are mentioned in IIT, 39.

30 DÍNKARD, BOOK VII.

to cause the death of Zaratüst in Zzs mother's womb, and she who bore him was rendered sickly by them through the sharpest of sharp and afflictive pain, until she wished to ask the wizard physicians for a desirable remedy. 54. And here is manifested a great wonder, just as revelation says: ‘It is then a voice of theirs is carried away there to her from the higher region, from AühazmazZ and from the archangels, thus: “ Thou damsel who goest! do not proceed thither, because anything of theirs is destruction through wizard medical treatment; for healthfulness wash zy hands thoroughly, and those hands shall take firewood, and upon it thou shalt offer meat for the sake of the infant, thou shalt offer up cows’ butter Zo the fire for his sake; thou shalt likewise heat z¢ at the fire for his sake, and shalt quaff (paimés) zZ off at the proper time for his sake, and thou wz% become well.”’ 55. Then at once that damsel washed Zex hands thoroughly, and she did just as she had heard, and became well !.

56. One marvel is this which is manifested to the multitude when three days remained to his coming ? forth; in the manner of the sun, at the approach of z/s uprising, when its first advancing twilight is diffused, ïs body is then announced as revelation says: ‘It is then when in those last three nights during which Zaratüst was in the womb, where he still subsisted three days till afterwards born, ¢ha¢ the village of Pórüsháspó became all luminous. 57. Then spoke the horse-owners and cattle-owners of the Spitámas, in running away, thus: “It is requisite to be forgiven?; the village of Pórüsháspó, on which

' Compare Zs. XIV, 2-5. * Literally ‘ going.’ * Apparently an appeal for mercy.

CHAPTER II, 54-62. 31

that fire! is in every crevice, is disturbed by con- fusion?" 58. Then, on running together again, they said: “It is not fully forgiven for the village of: Pórüsháspó ; fire is on it in every crevice and it is disturbed by confusion; unto him is born, at his house, a brilliant mancZz/Z." '

59. This, too, is one of the wonders, when the report of the marvellousness of the birth of that mancAz/d and of his great glory,is due to statements of Yim and also others, brilliant in carrying on the destiny which had entered them from the sacred beings. 60. Wherein Yim spoke to the demons thus: “Here below the pure and righteous Zaratüst will be born, who z// produce for you who are demons that absence of intercession which is pre- pared for you (that is, he will produce for you a thoroughly-harassed actual inactivity, an absence of intercession so that you are not able to pray on your own account, and no one prays for you).'

61. /¢ zs declared that the report about the birth of Zaratüst, and concerning his prophesying, is explained (avazandi-hastó) only by the illustrious, such as Yim and Frégün and many learned people ; but the sacred beings are also heard through the tongues of the animals scattered in the world, in order that even that witness shall arise as regards his prophesying. 62. Just like that which is de- clared, that in the reign of Kai-Üs there was an ox, and a splendour had come to his body from the sacred beings; and whenever a dispute as to the frontier arose between Irán and Türán, that ox was brought, and the boundary between Irán and Türán

1 Assuming that niram stands for nird, a variant of ndra. ? Or ‘terrified with fear.’

22 DÍNKARD, BOOK VII.

was truly shown by him. 63. And because, when an Iranian fad to seek a decision as to a Türánian in a dispute and lies occurred, the Türánians were constantly convicted through the showing of the boundary óy the ox, and happened to be defeated by the Iranians—and, besides that, their envy also arose as to Kat-Üs, even of Ais ownership—there- fore, on account of Zzs possession of that wonder, the Türánians proceeded about the smiting and destruction of that ox, and through their sorcery and witchcraft the mind of Kat-Us was disturbed about that ox, and he went to a warrior, whose name was Sritó 1, and ordered him to kill that ox ; so that man came to smite the ox. 64. And here is mani- fested a wonder of importance by that ox, such as revelation mentions thus: ‘To him spoke the ox, in grave words, thus: “ Thou shouldst not murder me, O Sritó! thou seventh * of those of this race; you will atone for this malice when Zaratüst, the most desirous of righteousness among the existences, arrives and proclaims thy bad action in revelation; and the distress in thy soul becomes such as is declared by that passage where z¢ says: ‘As death occurs to him, that of Vagak? and the like occurs." ' 65. /¢ is declared that that man, when this wonder was thus seen by him proceeding from the ox, did not kill 24, but went back to Kai-Us and told him what he Zad seen. 66. Kai-Üs then still, on account of the amazing deceitfulness of the demons and wizards, ordered the same man to smite that OX ;

! This legend is also told, with further details, in Zs. XII, 1-25.

* Compare Zs. XII, 10.

* The mother of Dahák, who first committed adultery in an aggravated form (see Dd. LXXIT, 5; LXXVIII, 2).

CHAPTER II, 63-68. 33

and that man proceeded also again to the ox, azZ though z/ was carrying oz still much of that talk, he did not lend an ear to z/, bal killed zz.

XII, 10.

* The mother of Dahák, who first committed adultery in an aggravated form (see Dd. LXXIT, 5; LXXVIII, 2).

CHAPTER II, 63-68. 33

and that man proceeded also again to the ox, azZ though z/ was carrying oz still much of that talk, he did not lend an ear to z/, bal killed zz.

67. Regarding the sole-created ox', too, z¢ is declared that, o» meeting its destruction by the evil spirit, it bellowed thus: ‘Though thou thinkest it as to us, O evil spirit, astute in evil! that thou art zz every way a winner by destruction, 24 zs not to our destruction thou art even then an attainer zz every way (that is, z/ is not possible for thee so to annihilate that we sZ2// not arise again); even now I proclaim that that man, Zaratüst of the Spitámas, well arrive in that last revolution, who wz// produce distress for the demons, the assistants of the demon, and also the wicked who are bipeds.'

68. Likewise the marvellousness of Zaratüst's defeat of the demons, owing to his glory and by means of his sagacity, even before he had come into the world by birth; when Frásiyév? the wizard is amazingly distressed through seeking that glory of his by desire of the demons, just as revelation? mentions thus: ‘Thereupon Frásiyéo, the very powerful Türánian, rushed away, O Zaratüst of the Spitamas! to the wide-formed ocean a first, a second, and a third time; and he wished to obtain that glory which is specially for those of the countries of Irán, for the born and the unborn, and which is for the righteous ove; but he did not attain to that glory.’

1 Pahl. tórá-1 aévak-d4do, the primeval ox, from whom the animals and plants have all descended (see Bd. III, 14, 17, 18; IV, X555 X, 1; XIV, 1-35; XXVII, 2).

2 The same person as Frangrásiyák of Chaps. I, 31, 39; II, 69;

XI Be 3 In Yt. XIX, 56-62; V, 42.

[47] D

34 DÍNKARD, BOOK VII.

69. And this, too, zs mentioned, that to all the seven regions the villain Frangrásiyák rushed away, and the glory of Zaratüst «as sought by him !.

70. Here is an enumeration of the worthy lineage of Zaratüst?:—Zaratüst was son of Pórüsháspó, son of Padiragtaráspó, of Urugadhasp*, of Haééadaspé*, of Aikhshnus*, of Paétrasp*, of Aregadharsn*, of Hardhar*, of Spitám, of Vaédist*, of Nayázem* 5, of Airi£?, of Dürásróbó, of MánüsZihar monarch of Irán, of Mánüs-khürnar, of Mánüs-khürnák whom Néróksang implanted in * Vizak*, daughter of Air- yak*, son of Thritak*, of Bitak*, of Frazüsak*, of Züsak*,'of Fragüzak*5, of Güzak**, daughter of Airi£, son of Frégün monarch of Khvaniras, son of Pür-tórá the Áspigán, of Névak-tózá the Aspigan, of Ség-téva the Áspigán, of Bór-tózá the Aspigan, of Kasdar-têra” the Aspigan, of Siyah-tórá the Aspigan, of Spétó-tórà the Aspigan, of Géfar-tórà the Aspigan, of Ramak-tó7á * the Aspigan, of Vanó- fravisn the Áspigán, of Yim monarch of the seven

! See Yt. XIX, 82.

See Yt. XIX, 82.

* Compare the genealogy in Zs. XIII, 6 ; Bd. XXXII, r, and that quoted there from the Vigirkard-i Dénig. The names marked here with an asterisk are written in Pázand, or partly so.

* Ayazem, of Ragan, in Bd. The latter name is Ragisn in Vig., but Eri£ó in Zs. XVI, r3.

* This wants confirmation, but varzid bên can hardly be a name as assumed in Vig., where it is altered tc Varzig-dén.

* The g is of the old form like s.

* The G is omitted, but see Bd. XXXI, 14.

M. Kütál-tó7à ; this generation is omitted both in the Vigirkard and Bundahis.

* This generation is interlined in the MS. of the Dinkard. The Bundahis, XXXI, 7, also omits Névak-tórá ; and the Vigirkard omits Bór-iórá, Siyah-tórà, Spétó-tórá, and Ramak-tórá. The termina- tion tÓrá is merely the Zváris equivalent of gau. In Iranian MSS. the Pahlavi î and 4 are practically written alike in most cases.

CHAPTER II, 69-111, 4. 35

regions, sow of Vivangha, of Ayang,had*, of Anan- g,haz*, son of Hósháng the Pésdadian monarch of the seven regions, son of Fravak, of Siyamak, of Masya, of Gayémard the first man.

CuaPTER III.

1. About the marvellousness which is manifested after the birth of that most auspicious of offsprings from Zzs mother, till his coming to a conference wz/Z A ühazmazd !.

2. One marvel is this whzch zs declared, that on being born he laughed outright; the seven midwives (dayah) ?, who sat around him, were quite frightened thereby ; and those terrified ones spoke thus: ‘ What was this, on account of grandeur or contempt ? when, like the worthy man whose pleasure is due to activity, the man's child so laughs at the birth owing tohim.’ 3. Pórüsháspó also spoke thus: ‘ Bring out this manchz/d to the sheeps&zx clothing which is soft; the affair was owing to thee, owing to the virtue of thee who art Dükzàáüb, that the advent of glory and coming of radiance to this manchz/d was openly seen when he laughed outright at his birth.

4. One marvel is this which is declared, that Pórüsháspó afterwards went to a Karap, Dürásróbó by name, who was the most renowned for witchcraft in that district, and informed him of the birth of Zaratüst azd the wonders which were. manifested

1 The contents of this chapter refer chiefly to ‘the rearing of Zarattst. For the other matters mentioned in Dk. VIII, xiv, 2, see Zs. XIV, 6-12.

2 Sls. X, 15 prescribes ‘ten women. Zs. XIV, r3 mentions ‘seven wizards (yátàkó).'

36 DINKARD, BOOK VII.

manifested

1 The contents of this chapter refer chiefly to ‘the rearing of Zarattst. For the other matters mentioned in Dk. VIII, xiv, 2, see Zs. XIV, 6-12.

2 Sls. X, 15 prescribes ‘ten women. Zs. XIV, r3 mentions ‘seven wizards (yátàkó).'

36 DINKARD, BOOK VII.

therein ; he a/so brought Az to the house for the purpose of seeing Zaratüst. 5. That wizard, owing to the coming oz of vexation at that glory in Zara- tüst, desired with evil intention a really mischievous deceit (shéd5), to compress with Zzs paws (góv) the tender head of that full-glorious child, to cause As death. 6. And here is manifested a great wonder to the multitude, just as revelation mentions 24 thus: ‘Thereupon the paws of that deadly ove (mar) are driven back to behind him (that is, reversed (afisk ûn) backwards); nor ever after add that deadly one be- come again a devourer of meat with Zis jaws by means of those paws.’ 7. That Karap also, besides that, examined the marks and evil specks on Zara- tüst!; and Pórüsháspó, zz awful alarm as to the dispersion of the emanation of splendour (à p- dihih) from Zaratüst, hastened (sáriniz) to make Zaratüst invisible.

8. One marvel is this which is declared, that the Karap Dürásróbó, through witchcraft, cast such fear of Zaratüst into the mind of Pórüsháspó, and so injured the mind of Pórüsháspó, that, owing only to that very fear as regards himself, he asked the Karap for the death of Zaratüst. 9. Also about?the mode of putting to death for which Pórüsháspó, owing to the distraction (vishópisnó) by which he becomes helpless, asks Dürásróbó ; and that Karap is bring- ing much firewood together, and to shelter (nipa- yldanó) Zaratüst amid that firewood, to stir up a fire, and to make 77 blaze with the wood were the remedy he arranged (virast6); and Pórüsháspó acted accord-

iS dM i AN " Compare Zs. XVI, 1-3.

? Pahl. madam-m4, where md=Ai, ‘what? whatever, is used for -i£, ‘also,’ as often happens.

CHAPTER III, 5-12. 37

ingly. 10. And here is manifested a great wonder to the multitude, just as revelation mentions it thus : ‘Neither was fire among the vegetation on a tree (that is, it does not come on), nor Zas fire seized upon plants ; óz/ on rushed, at dawn !, that son-loving mother, and she came forth to him intelligently (hüshümónd), and seizing him, thereby removed him with 4er right hand aloft as he sat *.'

II. One marvel is this which is declared, that after Pórüsháspó spoke to the Karap Diürásróbó about the fire not burning ¿že child, he asked anew about putting Zaratüst to death; ZZez to ensconce (nipáyizanó) Zaratüst in a narrow path, and de- spatch many oxen on that path, so that he may be trampled on dy the feet of the oxen a7 night, were the remedy that Karap proposed (giráyizó) to Pórüsháspó; and Pórüsháspó acted accordingly. 12. Here also is manifested a wonder of grandeur to the multitude, just as revelation mentions: ‘It was that ox walked on which sad become sorrowful (that is, its sorrow was great owing to another ox) and 24 was aged and walked before that ove (before the leading ox) it also hastened before that other (that is, it stood up before Zaratüst), and he was greatly pitied by it for the whole day, so that it kept away the oxen from him, beng the first ‘hat walked thither and the last that walked away; on rushed at dawn that son-loving mother, forth to 4zm she came intelli-

1 Reading pavan aüsh, but it might be pavan háüsh, ‘with sense,’ here and in § 14, where there is nothing to indicate that the child was out all night, but in $$ 12, 18 he is evidently rescued the

next morning. 2 Pahl. ‘madam pavan aûstakð Compare Zs. XVI, 7.

38 DÍNKARD, BOOK VII.

gently, and seizing him, thereby removed him with her right hand aloft as he sat !.'

13. One marvel is this which is declared, that Pórüsháspó came a second time (idan6) to that Karap also about the oxen not trampling on Zara- tüst, and asked anew about the mode of putting Zaratüst to death; /Zez to ensconce Zaratüst near a drinking-pool (£vkhür) in the domain (géhán), and to drive many horses to that drinking-pool, so that he may be trampled on by the hoofs of the horses, were the substituted? remedy that Karap proposed; and Pórüsháspó acted accordingly. 14. And here is manifested a great wonder to the multitude, just as revelation mentions thus: ' That horse walked on which ad become fully-hoofed (that is, its hoofs were very thick) ; 77 zs yellow-eared and it walks before that oe (before the leading horse) and it hastens before that other (that is, it stood up before Zaratüst), and was the first shat walked on thither, and the last that walked away ; on rushed at dawn that son-loving mother, forth to him she came intelligently, and seizing him, thereby removed him with fer right hand aloft as he sat 3.’

15. One marvel is this which zs declared, that Pórüsháspó came again to that Karap, spoke also about the horses, too, not trampling on Zaratüst, and asked anew as to what may de the mode of putting

! Compare Zs. XVI, 5.

* Possibly ‘supplementary’ or ‘ gratuitous. The word is nirmat6 which, as a noun, means the gratuity or honorarium paid to a priest for acting as a substitute for another. Its etymology is obscure, unless it be an abbreviation of nirümandi, < strength,’ used in the legal sense of ‘ refresher.’

The word is nirmat6 which, as a noun, means the gratuity or honorarium paid to a priest for acting as a substitute for another. Its etymology is obscure, unless it be an abbreviation of nirümandi, < strength,’ used in the legal sense of ‘ refresher.’

* Compare Zs. XVI, 6.

CHAPTER III, 13-19. 39

Zaratüst to death ; zken to have Zaratüst carried off into the den (sarak) where a wolf's cubs (hünüskán) are slaughtered, so that when the wolf arrives and sees the slaughtered cubs, she wz% wrathfully growl and mangle Zaratüst in revenge for those cubs, was the remedy that Karap proposed; and Pórüsháspó acted accordingly. 16. And here is manifested a great wonder to the multitude, just as revelation mentions: ‘It is when that wolf came on, several Yügyásts!, towards Zaratüst, the wolf was struck dumb by the assistance of the sacred beings, so that its mouth was down a4 the cubs, one with the other,’

17. One marvel is this which is declared, that Srésh? the righteous and Vohümanó proceeded to him, and a woolly (kürüsak) sheep was brought by them unto him; the nurses (dáyagán)? also were terrified, apart from him, the whole night. 18. Zhen on rushed at dawn that son-loving mother, forwards from the position of that woolly sheep she walked, and she, the mistress of the domain (zan-i gehan), spoke thus: ‘Thou runnest on violently (ütayütó) in excess ;’ for she considered in this way, that ‘the wolf is so much better to that son than thou arti good to me, when I shall show Ais 5.bone or blood in thy sight? 19. Forwards to him has she come

1 The Yáügyást is a distance of sixteen Roman miles of a thousand paces each (see Dk. VIII, xx, 19, note). But the writer of the scripture here quoted could have had no idea of the distance he was mentioning.

? A sacred being who personifies * obedience, and is a special protector of man, particularly at night.

* It may also be read dehígán, ' the country-folk.’

* Or ‘ she would be.’ 5 Or ‘they show my.’

6 This seems to be a bitter reproach addressed to her husband ; but the ambiguity of the Pahlavi makes its exact meaning rather

uncertain.

40 DÍNKARD, BOOK VII. nn eee

intelligently and, seizing him, she thereby removed him, through the grace (dahisnó) of the sacred beings, aloft as he sat; and she, the mistress of the domain, spoke thus: ‘I sZa// not give thee up again, my son, not even though both Rak and Nódar should arrive here together 1.

nn eee

20. And z/ is declared that, afterwards, the Karap Dürásróbó, with a malicious disciple, came to the same district and noticed about the advancement of Zaratüst; and they saw no means for injuring 07 putting 42m to death, but his condition (mindavam) was a marvel as full of vigour as this which is declared, that Bradrék-résh, the Karap, growled thus: —21. ‘Then I, who am the most far-seeing of the people in that district of ours as to witchcraft, see upon their district that well-directing (that is, he understands good commands) produce of develop- ment (that is, the increase which continually becomes more, which Zas come and which wz% arrive), with good flocks (that is, he understands to keep good sheep), with good herds (that is, he understands to keep a herd which is better /Zaz another's) the well-exerting (that is, he understands to do work which is better /Zaz another's) well-fighting (that is, he understands to do battle well), and perfectly liberal (that is, he understands to exercise beneficial liberality) bantling (hûnûskö) of Pórüsháspó?, in the three nights while he was begotten out of

————————————— P ee NU S

' See Chap. II, 51. Compare Dk. V, ii, 4; Zs. XVI, 8-13.

* The Pahlavi version of an Avesta text, here translated, is a fair specimen of the complication produced by appending a gloss to every epithet. It is useful as a combination of translation and lexicon, but it is apt to be perplexing, unless all the glosses are carefully omitted by the reader who can dispense with a lexicon.

CHAPTER III, 20-26. 4I

his parents. 22. Unto him wz// Vohümanó come in the embodied world (that is, Vohümanó wz? come unto Zaratüst), and conducting him unto a conference, his good religion wz% extend into the seven regions of the earth; and so I skal not even let him produce in Zzs mind (that is, he wall not know) where and how I sZa// murder him; and a token of this matter, that one speaks truly, is this, that I state 77 beforehand, promptly after the full hearing of the statement of the matter, when you heard this statement.'

23. Pórüsháspó advanced, conveyed in a four-in- hand chariot! ; then, on hearing that statement, and when they had heard that statement, Pôrûshâspô started forth, conveyed in that four-in-hand chariot. 24. And Pórüsháspó spoke to Brágrók-résh, the Karap, thus: ‘ Brázrók-résh, zhou Karap! whatever men they shall behold, cry out when at birth ; even the offspring of that secluded person they behold in death, cry out when at birth?; óz/ what was that which ZZey beheld 24 the birth of my son? 25. When at birth he laughed outright; was that also beheld in thy son, when at birth did he laugh outright ? 26. When Vohümanó comes unto him, into /Zs embodied existence, 77 is also said by him on Zzs return: “O Pórüsháspó! where is thy servant??" So, O Karap! concerning him who is my son, 7/ zs beheld that Ze was seen sagaciously by thee.’

For restoring the original Avesta, the Pahlavi translation, without the glosses, is usually the best guide.

1 Pahl. 4-ayfigisnd r4é (Av. £athruyukhta and ratha).

2 This seems to be the meaning of Pahl. ‘zag-ík tanó arméstó- dahisnih pavan fráz khaditund margih, amat pavan zerkhünisnó, bara bekhánd.'

3 Pahl. * Pórüsháspó! aéghat bandakó ?’

42 DINKARD, BOOK VII.

27. And! when Pórüsháspó enquired of him thus: ‘What was the matter with thee when, through bringing thee unto that son of mine, Ze was thereby offered ; and thou lookedst long up away from him in height, and thou lookedst long down away from him in depth, and thou lookedst long out away from him in different directions?’ 28. The Türánian, Bradrék-résh the Karap, spoke zz reply thus: ‘When through bringing me unto that son was thy offering of him, and I? looked long up away from him in height, then the radiance and glory out of him kept together up to the sun, and through him? I have accompanied ¢hem on the boundary of 245 radiance and glory; so that I saw this, that mankind through speaking to the soul may attain to the firmament of the sun; óz/ this, namely, how the routine (dadistan6) is in the supreme heaven, was not seen by me. 29. When through bringing me unto that son of thine was ¢hy offering of him, and I looked long down in depth away from 7Zy offering of him, then the radiance and glory out of him kept together unto the sky which is below this earth, and through him‘ to the boundary of z/s radiance and glory; bul this, namely, how the routine is in that sky, was not seen by me. 30. And when through bringing me unto that son of thine was thy offering of him, and I looked long out away from him in different directions, then the radiance and glory from him kept together for adorning this earth, and

' The first five words of $ 28 are here inserted in the MS., so as to combine the two sentences in a perplexing manner. ? The MS. has afat for afam by mistake. sr ‘that?

* The differences of form in $$ 28-30 are probably due to errors of copyists.

CHAPTER III, 27-35. 43

? The MS. has afat for afam by mistake. sr ‘that?

* The differences of form in $$ 28-30 are probably due to errors of copyists.

CHAPTER III, 27-35. 43

through him I have accompanied zem on the boun- dary of z/s radiance and glory; so that I saw this, that only from the action of this oze the future exist- ence w7// arise; but the routine of the future exist- ence was not seen by me. 31. This son of thine thinks thus: “I will make a grander material exist- ence than that of azy other ; " so he w// also make thy spiritual-ozz, where thou goest; and this son of thine w2// remain in the great protection of Vistásp, not in thine.’

32. One marvel is this which is declared, that when Zaratüst was seven years old, that Dürásróbó being joined by Brázrók-résh the Karap at the village of Pórüsháspó, on account of the little previous seeing of Zaratüst dy the latter, they saw Zaratüst in that neighbourhood when a hut (kàZakó) was constructed by him with the children; and they sat with evil intention to injure the mind of Zaratüst through witchcraft, and for that reason fear and terror were cast by them upon the children. 33. Here a great wonder became manifest to them, owing to the powerful intellect, cautiousness, and practice of Zara- tüst, just as revelation mentions thus: ' When the other children were excessively terrified at their own silliness of speech, Zaratüst did not quite close the eye in his mind as regards them.’

34. One marvel is this which zs declared, that when these two Karaps came to the dwelling of Pórüsháspó, he ordered the preparation of food for their eating; and his prepared food is chewed up (fráz khayái-ait), with a gobletful (pûr dólakó) of mare's milk. 35. He also spoke to Dürásróbó thus : ‘Thou art the most spirit-worshipping ' of mankind Rie — iC EE Ss Du.

1 Literally ‘demon-worshipping ;’ it is not clear that idolatry is

44 DÍNKARD, BOOK VII.

in our district; do thou worship this of mine. 36. A great marvel, owing to the sagacity of Zaratüst at' a childish age, is just as revelation mentions that Zaratüst spoke thus: ‘I worship this, O father! z¢ 7s not that which it is necessary for me to worship that he should worship. 37. And Pórüsháspó spoke thus: ' // zs not that of mine thou worshippest, and it is that of mine he should worship. 38. As many as three times those persons (gabzáán) carried on those assertions; when up stood Zaratüst and spoke concerning them, .and he broke forth with that eternal statement!, namely : * The righteous I rever- ence, nien o» women; the poor I reverence, men or women ; mol the wicked, men or women; when any one whatever shall join Pórüsháspó, where he shall be celebrating worship, the worship shall then be suitable to the worshippers, that is, he shall worship that which it is necessary to worship.'

39. One marvel is this which is declared, that afterwards Dürásróbó the Karap shouted to Zaratüst thus : ‘ Evil was thy reckoning? which, owing to the conduct of fate (báhar), I, the foremost of the exist- ences embodied in Rak and Nócr?, bring to thee ; I am made further worthy where thy fate is carried away from me; now is the joy (parkán) which I convey to him‘ through bringing 77 on, and this

intended, but rather some form of worship antecedent to Zoroastrian Mazda-worship which latter had not yet been established. The author of this legend must have supposed that it differed very little from the religion of Pórüsháspó.

* Reading sakhün-i leyalmin which is written in Pahlavi exactly like dashinó rigeld, ‘the right foot.’

* Pahl. marakó, possibly for marg, ‘death.’

? See Chap. II, 51, note.

* Probably referring to his companion Bradr6k-résh who, accord-

CHAPTER III, 36-44. 45

will occur, so that I may observe he wl kill thee with the evil eye in the house. 40. And here is a great wonder which became manifest about Zara- tüst, in the sagacity of Zzs reply to that deadly one at that childish age, which was just like this which revelation mentions, that Zaratüst spoke thus : 'With- out the joy of a murderer I observe, with propitious- ness and complete mindfulness, that it is thee I notice in that house which is thine !.'

41. One marvel is that which, after this reply of Zaratüst to Déíürásróbó, became manifest in that Karap, just as revelation mentions thus: “The deadly oze became disabled and stupefied as long as the milking of ten mares zz milk whose milker is only one.’

42. One marvel is this which zs declared, that when that wizard emerged from /Za/ stupefaction, he then shouted again to Zaratüst zz the same manner, Zaratüst uttered that same reply, and the deadly ove became anew disabled and stupefied as long as the milking of twenty mares full of milk whose milker zs only one.

43. One marvel is this which is declared, that again when that wizard emerged from ¢hat stupe- faction, he then shouted to Zaratüst zz the same manner, Zaratüst uttered that same reply, and the deadly one becomes anew disabled and stupefied as long as the milking of thirty mares full of milk whose milker is ozZy one.

44. One marvel is this which zs declared, that when that wizard emerged from that stupefaction, he

ing to most accounts, was the murderer of Zaratüst in his old age. This tradition is mentioned in Dk. VII only here and in § 22. 1 Alluding to Dürásróbó's own fate, see $ 45.

46 DINKARD, BOOK VII.

This tradition is mentioned in Dk. VII only here and in § 22. 1 Alluding to Dürásróbó's own fate, see $ 45.

46 DINKARD, BOOK VII.

then grumbled thus: ‘ Do ye have the horse driven for us,and turn round the chariot wherein you harness it; for really this smiting ove (ganak) wall destroy me through the arrival of the sacred text and through his possession of authority. So they had the horse driven, and 24 was harnessed to the chariot by them. 45. And here is manifested a great wonder to the multitude, just as revelation mentions thus: ‘ When he ad proceeded several Yügyásts! in driving, he stopped in his distress through being terrified, and this occurred which I mention for a warning ?, his semen was expelled, so that. it arose in his skin and burst it ê, and Zzs loin thereby broke from Zzs thigh ; he then died outright, then his progeny, and then the offspring of his progeny.

46. One marvel is this which is declared that, even before the coming of Zaratúst to a conference +, there is manifested in him a mind which is more capacious than the whole world, and more exalted than every worldly possession, with an understanding whose strength is perfectly selected, an intellect of all- acquiring power, and a sagacity of all-deciding ability ; also with the much heedfulness of the kingly glory, and the full desire for righteousness, the effi- cacious diligence and authority, and even the superi- ority in mightiness and grandeur of the priestly glory. 47. Also the handsomeness of body and completeness of strength which are in the character of these four classes of his, which are priesthood,

! See $ 16 n.

? Pahl. *avó pés yema/e/inam.’

* Or ‘in his back and broke it,’ if we suppose that pést, ‘ skin,’ stands for pêst, ‘back.’ Compare the same legend in Zs. XIX, 1-8,

* With the sacred beings.

CHAPTER III, 45—51. 47

warriorship, husbandry, and artisanship ; Jdeszdes a perfect friendship for the sacred beings and the good, and an awful enmity for the demons and the vile. 48. That is the nature by which the habits (dâdðih) of mankind and bipeds, the perfection and completeness of the sacred beings through the crea- tiveness of Aühazmazd, and its own commemoration of them are provided. 49. So that the sacred beings shall bring a report, as to his superiority, from every one of those who are and were and will be, and of his coming for reminding ws of AühazmazZ and of the lord-and-mastership (ah à-va-ra zih) of the world, also of the preservation of the creations therein (ay£pó-dahisnán), from the destroyer, by the tongue of the many-mannered (kabed-saráZakó) sage, the fully-virtuous ove of the age producing no harm (avazand-dahig) in the world. 50. And the de- mons on this account, that this is Ze whom many Kigs! and Karaps žave to influence the good to con- found and destroy, then also kept ¢hezr promise and practised friendship.

50. And the de- mons on this account, that this is Ze whom many Kigs! and Karaps žave to influence the good to con- found and destroy, then also kept ¢hezr promise and practised friendship.

51. And on the completion of thirty years beyond his birth ?, the archangel Vohümanó came on in commemoration of AühazmazdZ, when Ze was bring- ing his Hóm-water (mayá-1 Hómigán)? from the

1 See Chap. II, 9 n.

? 'The remaining contents of this and the following chapter are thus summarized in Dk. VIII, xiv, 3, 4:—‘His attainment on maturity, at thirty years of age, to a conference with Aüharmazd ; and the occurrence of seven conferences in ten years. Many marvels, owing to him are published therein, just as there are some which, collected and selected, are noticed by the Dinkard manuscript, that is, in this seventh book, in which, however, the details of the seven conferences do not occur; but some are mentioned in Zs. XXI, 8-XXII, 13.

? See Visp. XI, 2.

48 DINKARD, BOOK VII.

river Aévaták !, just as this which revelation men- tions thus: ‘ When Zaratüst came forth to the third effluent (bazrá-tagisnih), that of the good Daiti, he further proceeded through that; and when he marched onwards from that, a man was seen by him, who marched from the southern quarter. 52. That was Vohümanó, and it seemed Zo him ZZa£ Vohümanó was of early form (so that he is more discerning as to a person) and foreseeing (that is, he was before- hand in everything); it seemed o him /Za/ Voht- manó was as much zz height as three men's spears ; and it seemed /o him, as to Vohümanó that a glossy twig (ards tak) was brought by him in Zzs hand, through carrying off which branch the plant was not injured by him; that became the spiritual twig of the religion, and this was indicated by it, that it is necessary to proceed as uninjuriously by the religion. 53. There is some one who says that it became a reminder of the spiritual exzszezce, and this was indi- cated by it, that it is necessary to proceed as unin- juriously in the world, so that peace may exist with every one.

54. When he came onward to the fourth effluent, as far as the Aüshán-rüZ of the good Daiti (which was the name of it) and Ze was in it, Zaratüst was bringing the Hóm-water from the middle of it ; and on the ascent Zaratüst, bringing his right foot out of the Aüshán-rüg, covered Azmse/f with his clothes, and upon that Vohümanó, advancing, joined him in front.

! Literally ‘single-flowing.’ In Bd. XXIX, 4, 5, it is Naivtak which has been translated as * navigable' in Bd. XX, 34, and as ‘flowing in a channel’ in Dk. VIII, xxxvii, 38, 42; IX, xvi, 16.— From $ 54 it appears to have been a channel of the good Dáiti river which flows from Aîrân-vêg (see Bd. XX, 13).

CHAPTER III, 52—60. 49

55. And that man enquired of him thus: ‘Who art thou; from whom of them art thou!?' He replied: ‘I am Zaratist * of the Spitamas.’

XX, 13).

CHAPTER III, 52—60. 49

55. And that man enquired of him thus: ‘Who art thou; from whom of them art thou!?' He replied: ‘I am Zaratist * of the Spitamas.’

56. The words of Vohümanó were: ‘O Zaratist of the Spitamas! about what is thy foremost distress (that is, for what is thy need when thou becomest quite distressed); about what is thy foremost endeavour; and for what is the tendency of thy desire (lak kámakó-dahisnih)?' 57. The reply of Zaratüst was thus: ' About righteousness, I con- sider my foremost distress ; about righteousness my foremost endeavour; and for righteousness the tendency of my desire (that is, my need is for that thing, and I am a distressed seeker of righteous- ness).'

58. The words of Vohümanó «were: *O Zaratüst of the Spitamas! that which is righteousness is ex- isting (that is, a real thing is, as z/ were, that which is righteousness), so that whatever is that which is righteousness is thus what is ones own. 59. And Zaratüst spoke thus: ‘ That which is righteousness exists, and concerning that I am completely clear and aware; bul where and how is that radiance which is that whose arrival is through Vohümanó.'

60. And Vohümanó spoke to him thus: ‘ O Zara- tüst of the Spitámas! deposit this one garment which thou carriest, so that we may confer with him dy

1 See Pahl. Yas. XLII, 7 c (Sp.).

2 According to the numbering of the folios in the old Bombay MS., written in 1659, nine folios were here separated from it last century. They contained the text as far as the end of Chap. IV, and the first eight of them were found at Naosári about twenty years ago and copied. But all Indian copies, written before that time, omit this mislaid text. See S. B. E., vol. xxxvii, pp. xxxvi, xxxvii.

[47] E

50 DÎNKARD, BOOK VII.

i —— — — whom thou art produced and ġy whom I am pro- duced, who is the most propitious of spirits, who is the most beneficent of existences, and who is he ¢hat I, who am Vohümanó, am testifying (that is, I am a reminder of him).’

61. Thereupon, Zaratüst thought thus: ' Good is he who is the creator, who is better than this re- minder. 62. Then they proceeded in company, Vohümanó and Zaratüst; Vohümanó first and Zaratüst after.

CHAPTER IV.

1. About the marvellousness which is manifested from the first conference onwards till the end of the seventh conference which occurred within the dura- tion of ten years, also his pre-eminence in prophecy in the world, and the acceptance of the religion dy the exalted Kai-Vistásp, as happened after the ten years of conference.

2. In zke first two years, one marvel is this which is declared, that when he was back from the first conference, he then, by the first command of the lord and creator Aühazmazd, recited the unique formula. (àyinó) in an assemblage (ram) of Kigs and Karaps, the prophecy of his Magda-worshipping religion and commemoration of Aühazmazd, as he chanted with a loud voice, and invited mankind to the religion of Adharmazd. 3. Just as this passage of revelation mentions thus: ‘ Thereupon, the thorough inspection for this material existence of those with a sacred girdle, provided with dwellings and provided with cattle, was altogether arranged by Zaratüst.'

4. And when their announcement (nivédisnó) for

CHAPTER III, 6I-—IVv, 7. 51

speaking to be heard was issued’, then Zaratist, on becoming exalted, called out unto the embodied world of righteousness to extol righteousness and to scorn the demons?. 5. “The homage of the Mazda- worship of Zaratüst, and the ceremonial and obeis- ance for the archangels ave the best for you I assert ; and of deprecation (ay azisnih) for the demons next- of-kin marriage is really the best intimation, so that, from the information which is given as Z0 the trust- worthiness of a good work, the greatest are the most intimate of them, ¿kose of father and daughter, son and she who bore Zzzz, and brother az sister.’

6. /¢ is declared that, upon those words, innumer- able demon-worshipping Kigs and Karaps have rushed upon Zaratüst and strove for his death, just like this which revelation states:—' It is then a number (mar) have run away who have sat in the vicinity of Türs progeny (hünüskó)?, the arbitrator ; and the shame of the brother of Tür arose, like that of a person whose shame was that they spoke of his next-of-kin marriage so that he might contract it.’

7. This Tar was Aürváitá-dang * the Tür, the scanty giver, who was like a great sovereign of that

1 From this point $$ 4-8 and 11 have been already translated in S. B. E., vol. xviii, pp. 412, 413, in illustration of the meaning of Khvétük-das in Sasanian times and later.

2 Av. staomi ashem ; náismí daêvô (Yas. XI, 19; XII, 1).

* An opprobrious term for the progeny of evil beings and animals, also used by a Karap when speaking of Zaratüst in Chap. Iib 21.

4 As this name has not been found in the extant Avesta, its correct reading is uncertain. In Zs. XX, 8, it can be read Aûr- vaító-dih, in which dih is the Pahl. translation of Av. dang,hu, of which dang is a Pahl. transliteration; and the whole name may mean ‘friendly to the province,’ which seems suitable to this particular ruler. The MS. appears to have déng.

E 2

52 DINKARD, BOOK VII.

quarter; many troops and much power were also maintained by him, and the multitude (mar) told him they would seize the great one from Aim who is little.

The MS. appears to have déng.

E 2

52 DINKARD, BOOK VII.

quarter; many troops and much power were also maintained by him, and the multitude (mar) told him they would seize the great one from Aim who is little.

8. But the progeny of Aürváitá-dang the Tar, the scanty giver, spoke thus: ‘ Should we for that speech destroy him, this great one who mingles together those propitious words for us—where we are thus without doubt as zo one thing therein, suc as next- of-kin marriage, that it is not necessary to contract 7/—it would make us ever doubtful whether it mzght be necessary to contract it.’

9. And Aáürváitá-dang the Tür, the scanty giver, spoke thus : ‘ Thou shalt not destroy that man whom mine eyes ave seen as the most loving-eyed of the whole embodied existence; he wz/ attain strength, for it Aas not seemed to me, when thou destroyest him on this account, ZZa/ wisdom fas arisen for a long time ; so that no rule (AhankS) of wisdom wz? arise, in this earth, which is so counselling (hanga- manig) as this ove is (that is, when they destroy a man who is counselling, wisdom wz% not arise for a long while).'

10, Afirvaita-dang the Tür, the scanty giver to his own feof/e, also spoke thus: ‘ For me thou art a pure man who is counselling.’

11. And Zaratüst spoke thus: ‘I shad/ not always be that quiet speaker, by! whom that I Zave men- tioned is the most propitious ZZ/zg to be obtained ; and of interfering? speaking and managing the temper Z/ere is a next-of-kin marriage, and the high-

————— 5 SS

! Or ‘from,’

* It may be ‘ parenthetical or ambiguous.’

CHAPTER IV, 8-15. 53 priest who has contracted ' 7/ is to perform the cere- monial.’

12. And here the good spiritual lordship and mighti- ness of glory of Zaratüst, those which are provided for commemoration of the supreme lord and creator Aüharmazd, are manifested as a great wonder to the multitude, and there is rendered visible the great pre-eminence which is in him as a prophet of the creatures, which for the baseness (nankih) of the deceitful Agash ?, the secret-moving and deceiving- natured, is the concealed control of a good disposi- tion. 13. Then idleness, like even the habit of fear and nature of apostasy, is an attractor of every one of the multitude, when it extends to much length ; little by little, too, that guide and combatant becomes a petitioner for greatness, and z¢ 7s manifest through that compassion (tang-libbemd@ih) and superior mindfulness of his, and through the glory of that stout champion, ¢here are much fame and treasure.

14. The nobles of Aürváitá-dang the Tür, the ruler of the land, weve angry and clamourers for Zaratüst's death ; but he invited the Kigs and Karaps to the religion of Aühazmaz4, just as this Passage of revelation states that Zaratüst also spoke thus: ‘Worldly righteousness, O Aürváitá-dang, kou Tür and scanty giver! is the whole of the worship of the demons and the termination of the Mazda-worship of Zaratüst/ 15. And Afrvaita-dang the Tür, the scanty giver, spoke thus: ‘O Zaratüst of the Spitamas! thou shalt not attract me to this evil in

which thou really art.'

eo JPR T 1 Or, perhaps, ‘celebrated.’ 2 The demon of the evil eye (see Bd. XXVIII, 33); Av. Ag-

hashi, Vd. XX, 3, 7; 9.

54 DINKARD, BOOK VII.

16. Zaratüst also spoke thus: 'AühazmazZ en- quired of me thus: “O Zaratüst! when thou hast come away to us, among the spiritual lords, who of the people in thy material existence was the protector of the powerful men who are warriors, ‘hat was most seeking benefit, most seeking cattle, most extensively associating, most fully-supplying (that is, he gives out most things), and most hospitable’ (zhat zs, one saw the door of a prince's (khidivó) treasury)?" I replied to him thus: “ Aürváitá-dang the Tar, the scanty giver.” ’

17. ‘And he spoke zz reply to me thus: “ Him, O Zaratüst! thou shalt attract, first of the men who are warriors, to thinking about, speaking about, and acting about this religion which is Athaymaza’s and Laratüsts. 18. If you attract him, O Zaratüst ! and he believes in it and also gives currency to this rež- gion of thine, and sits before //e in discipleship, this that ove calls discipleship of thine he shall undertake, and the religion he hears fully he shall propagate (rabak vadiddnyén) ; he is also ever after, O Zara- tüst! the first of the men who are warriors, the one most seeking benefit, most seeking cattle, most ex- tensively associating, and most hospitable of those who have yet been born axd who will henceforth be born. 19. Andif you do not attract him, O Zaratüst ! aríd he does not believe in it, nor gives currency ¿o this vedizgion of thine, nor hears 74, nor even sits before thee, nor would sit before thee, so that z/ zs obvious to me that Ze is not attracted, thou shalt speak unto him thus, O Zaratüst: ‘Thou art a stricken supplicant for righteousness, and a producer of lamentation for the souls of Tanápühar sinners

_' Literally * most many-doored.'

CHAPTER IV, 16-23. 55

worthy of death;' for even so it is, and for this reason he becomes worthy of death, because the existence of the religion is known to him." 20. What I tell thee, O Aürváitá-dang, thou Tür and scanty giver! is that thou art a stricken supplicant for righteousness, a producer of lamentation for the souls of Tanépühar sinners worthy of death.’

What I tell thee, O Aürváitá-dang, thou Tür and scanty giver! is that thou art a stricken supplicant for righteousness, a producer of lamentation for the souls of Tanépühar sinners worthy of death.’

21. One prodigy of the demons is specified, who was the enemy of whatever sacred beings ¢here are, a Karap, Vaédvóist! óy name, of those unsanctified (ayastan) óy Atharmazd?. 22. And Aûharmazd spoke thus: ‘I so befriend that man, O Zaratüst! who is put forward by me over the creatures, whom thou shalt invite (khvanés), I wo am Aühazmazd, because I am through righteousness opposed to harm (that is, through virtue I keep harm away from the creatures), and the archangels are opposed to harm. 23. Therefore do thou proceed, O Zaratüst! and thou shalt demand from him for me (that is, keep as my property) a hundred youths of vigour (tósh tal)?, girls, and teams of four horses; so do thou speak to him thus: “O Védvoist! Athaymazd demands from thee a hundred youths of vigour, girls, and teams of four horses; if thou givest ¢hem

1 Here written in Pázand, but the Pahlavi form, Védvoist, occurs in $$ 23, 24.

2 Or ‘of the non-worshippers of Aftharmazd.’

* For an instance of gifts of slaves see the Pahlavi inscription on an engraved stone from Baghdad, in Indian Antiquary, vol. Xi, p. 224, ll. 2, 3 of inscription: * kevan bidan va-kanígakó . ..

lakhvár . . . shedrünam . . . va-zak shibá rido va-shibá kaniga- kóán shedrünt:'—'Now . . . I send back a slave-boy and slave- girl . . . and those seven slave-boys and seven slave-girls are sent.’

This inscription was probably engraved in the seventh century, judging from the forms of the letters.

56 DINKARD, BOOK VII.

to him, splendour and glory are thine through that giving; and if thou dost not give to him, evil destiny is thine through that not-giving.” ’

24. Then Zaratüst walked on to that Védvoist of those unsanctified, and spoke to him thus: ‘ O Véd- voist of the unsanctified! that wich AühazmazZ demands from thee is a hundred youths of vigour, girls, and teams of four horses; if thou givest them to him, splendour and glory are thine through that giving ; and if thou dost not give to him, evil destiny is thine through that not-yiving. 25. And that Karap shouted in reply zo Zaratüst thus: “For me there is no more from thee (that is, there is no .opulence for me from thy action), nor from Athar- mazď; I am more of a divinity (bagtar) and am more forward in opulence than even Aühazmaz4; many droves of a thousand swine are also acquired by me.’

26. On went Zaratüst, up to Aühazmazd and up to the archangels, and Zaratüst spoke thus: ‘O Atharmazd, propitious spirit, creator of the world of embodied dccngs, thou righteous one / thus spoke he in reply to me: “For me ¢heve is no more from thee, nor from Adhaymazd; I am more of a divinity than thee ov even Aühazmazd, and many droves of a thousand swine are acquired by me.”

27. And Aüharmazd spoke thus: ‘Owing to the splendour and glory of those which are ours, O Zara- tüst! that man has acquired arrogance (that is, the cattle we produced are the many cattle of his arrogance). 28. This will de his retribution for it then, however, when he does not reach further alive at the end of the third night?; in that third night

eee ' Apparently the third night after death, on the passing away of

CHAPTER IV, 24-32. 57 — O CO -— clam d

they wil have stood aloof from alongside his life (that is, they wz// have stood away from assisting it) ; those seven of them who are radiant and bright- eyed (sf€d5 dóisar) make him rush up on high, and up there on high Ze shall be fed upon mouldy bread (parnàn).

29. One marvel is the great healthfulness owing to the Hóm-water and the bringing of this dy Zaratüst from the river Dáiti, which is manifested when Vohümanó was conveying ím to the conference. 30. Just as is declared in the words of Atharymazd to Zaratüst thus: 'For them is the Hóm-water which thou bringest, O Zaratüst! not for those demon-worshipping people wo worship the demons, or for a satisfier of courtezans (géh-vigár); they shall sprinkle it on to that bull thou shalt bring forward, who is a four-year-old of exhausted vigour, black-haired and useful; oz drinking up the water, that bull will become quite sound from that infirmity.’

31. Thereupon, Zaratüst went on first into the embodied existence, on which dwelt, at the end of Sagástán !, that same Parshad whose title was Tôrâ

(the Bull). 32. Parshad-téra? also spoke to him

which the soul is supposed to have its destination determined, until the resurrection (see Had6kht Nask, II, 18; III, r7). If the seven sacred beings who stand aloof from him be the archangels, they treat Védvoist very leniently ; but this legend treats of a period which it assumes to be earlier than the laws of Zaratást.

1 The modern Sístán, bordering upon Afghánistán and Bulá- kistân.

2 Av. Parshad-gau, mentioned twice in Yt. XIII, 96, 127, but it is not certain that both allusions refer to the same individual. The name also occurs in Bd. XXIX, 5, but only in one old MS. ; in all others another name is given, though the locality appears to be

58 DÍNKARD, BOOK VII.

thus: ‘O Zaratüst of the Spitamas! give me this Hóm-water which thou bringest. 33. And Zara- tüst spoke thus: ' Do thou praise righteousness, O Parshad-tórá! and scorn the demons; 2/so utter the profession ! of the Mazda-worship of Zaratüst among the iniquitous.’ 34. /¢ was praised by Parshaz-tó7á, and the demons were scorned by him; yet he did not speak among the iniquitous as to his accepting the Mazda-worship of Zaratüst. 35. Forward to him came Zaratüst at that praise of righteousness, for him was that Hóm-water which Zaratüst brought ; not for those demon-worshipping people who have worshipped the demons, óz/ for that bull of his which Zaratist brought forward, a four-year-old of exhausted vigour, black-haired and useful; owing to that bringing forward of the water, the bull became quite sound from that infirmity.

36. One marvel is that which is declared regard- ing the rushing of the evil spirit for the slaughter of Zaratüst, just as revelation? mentions thus: ‘ From the northern quarter forth rushed the deadly evil spirit, and thus shouted he, astute in evil, the deadly evil spirit: “Rush on, O fiend! and destroy the righteous Zaratist.” 37. On to him they rushed, the fiend, the demon Bad, and secret-moving Pesti- lence, the deceiver. 38. Zaratüst chanted aloud the Ahunavair; the fiend was confounded at that, and away they rushed, the demon Bid and secret- moving Pestilence, the deceiver. 39. And the fiends shouted thus: * Thou art scornfully observing, O evil spirit! (that is, anything to the purpose thou

nearly the same. In § 31 the first part of the name is here written Parshéd.

! The Fravaráné, Yas. XI, 16. * Pahl. Vd. XIX, 1-4.

CHAPTER IV, 33-44. 59

dost not thoroughly observe, and what thou orderest us to do is not possible); the death of him who is Zaratüst of the Spitamas is not contemplated by us." 40. Owing to the full glory of the righteous Zara- tüst, he perceived in Zzs mind thus: “ The wicked demions, astute in evil, consult together about my death ;” and up stood Zaratást, forth went Zaratüst.' 41. Here is manifested a great wonder to the malti- tude, in that which is mentioned thus: ‘ And a stone was put forth by the righteous Zaratüst, that was held in Zzs hand, and the size of a hut, and which was obtained by him from the creator AühazmazZ, the spiritual Yathá-ahá-vairyó 1’

Here is manifested a great wonder to the malti- tude, in that which is mentioned thus: ‘ And a stone was put forth by the righteous Zaratüst, that was held in Zzs hand, and the size of a hut, and which was obtained by him from the creator AühazmazZ, the spiritual Yathá-ahá-vairyó 1’

42. And one marvel is this which is manifested not only in the country of Irán to Iránians, but in every land and to every race: the shattering of the demons’ bodies ¢hrough the chanting of the Ahuna- vair aloud óy Zaratüst 43. Just as that which a passage? mentions thus: 'I worship the resources of the Kayán glory, with which the righteous Zara- tüst was associated in thinking about, speaking about, and acting about the religion which was, of all embodied existences, the most righteous in righteousness, the most lordly in sovereignty, the most radiant in radiance, and the most glorious in glory. 44. At kis appearance? the demons have fallen before him, at ís appearance their semen (máyagán) also drops, at As appearance the courtezan is also withdrawn by them from mankind ;

i EEE

1 The first three words of the Ahunavair formula.

? See Yt. XIX, 78-81. i s Reading véndvdahakih, but the first letter is omitted in all

three occurrences of the word.

60 DINKARD, BOOK VII.

on hearing! him /Zey lamented, very violently is it lamented by the demons. 45. By the Ahunavair, which the righteous Zaratüst chanted aloud to them, all the demons are seized and buried in the earth, where the complete shattering of their bodies is manifest. 46. So that, after the shattering of their bodies, it became evident to those in the world /Za£ they were not able to do mischief in the bodily form of a demon, and they have been declared of the nature of sacred beings to mankind, óz/ mankind fully understood that they are not sacred beings, but demons.

47. Zaratüst revealed (gushüftó) to mankind by the word of Athaymazd, how in this religion 7Ze latter tells in words to Zaratüst where and how, in the embodied existence, mankind consider a demon as exalted o» as a high-priest, because they are where they say that they must consider some one as high-priest. 48. So Aüharmaz4 spoke /o Zaratüst thus: ‘ How do they who are good people, O Zara- tüst! consider a demon as exalted? and how are they that even tell a demon thus: “We should accept you," because the demons speak thus: “It wall happen to you” ?'

49. And Zaratüst spoke thus: 'Only for the reason, O Atharmazd! that people hasten on to that which is a jungly plain without dwellings, where

no one resides from the departure of light until sun- ———— GNO eS

' If the word be Pahlavi, it is probably intended for snáyán, ‘hearing’; but it may be merely an approximate transcript of Av. snaodheztis, which word, if this be the case, must have puzzled Sasanian scholars as much as it does those of the present time. As a transcript, the word might be read snódiyin, and we might

snaodheztis, which word, if this be the case, must have puzzled Sasanian scholars as much as it does those of the present time. As a transcript, the word might be read snódiyin, and we might

guess the meaning of the phrase to be 'thereupon weeping /Aey lamented,’

CHAPTER IV, 45-53. 61

rise arrives, when 77 zs two Hásars! of night, and again silently (agóp) from sunset until their returning together when the two Hasars of night are gone, they hear that no work, no men, and no voices of dogs are there. 50. Then they say as to that, on arriving back, thus: “ We have consulted with the demons there; when we request (záém) monarchy (sástárih) and leadership from them, they give them to us; when we request the possession of flocks and opulence from them, they give them to us." '

51. Then Attharmazd spoke thus: ‘ How can they do such a thing for them, O Zaratüst! (that is, how does it happen ¢ha¢ ít zs continually given by them for those that speak thus: “It happened to ds)?

52. And Zaratüst spoke thus: ‘They speak variously, O Atharymazd! as to that generosity ; there is oze who speaks thus: “I have ever after been possessing more flocks, so long as I am :z consultation with the demons ;" and there is another who speaks thus: “I have ever after been worse and more ill-fated, so long as we are zz consultation with those demons;” according as they possess a full subsistence for themse/ves from the demons (that is, when they diversely subsist fully o» what- ever they bespeak from the demons)! 53. Zaratüst also spoke thus: ‘So they speak about it, O Adhar- mazd! thus: “Observe further, where any one of us returns Ze is either shrunk together (that is, he holds ZZzs head down to Zzs chest), or shrunk away (that is, he looks quite aside), or is only pleasantly

GEDULD... I —BÉÉ——— 1 Ay. háthra, which, as a measure of time, varies from one to two hours (see Farh. Oim, p. 43, ll. 1-3).

62 DÍNKARD, BOOK VII.

cast down and, owing to acquiescence in him, the demons tempt (nes,hünd) 42m away out of man- kind." '

I —BÉÉ——— 1 Ay. háthra, which, as a measure of time, varies from one to two hours (see Farh. Oim, p. 43, ll. 1-3).

62 DÍNKARD, BOOK VII.

cast down and, owing to acquiescence in him, the demons tempt (nes,hünd) 42m away out of man- kind." '

54. And Aühazmaz4 spoke thus: ‘According to thy wish, do thou, O Zaratüst! fully observe thy existence, upwards from the head, downwards from the sole! of the foot, and afar oz various sides; and thou shouldst beseech before and behind and zz every direction, for we ave not as to thee as the demons ave as to mankind, we give away everything only in invisibility ; but the demons, through close connection, when they rush out, tempt only with pleasantness. 55. Even unto thee, O Zaratdst! a fiend wz// rush, a female, golden-bodied and full- bosomed (so that she wears a bodice), and she rushes to request companionship from thee; a female, golden-bodied and full-bosomed, to request conversation from thee, to request co-operation from thee. 56. Bul thou shouldst not grant her com- panionship, nor conversation, nor shalt thou prescribe any conduct for her; afterwards, to revert her downwards, thou shalt utter aloud that triumphant saying the Yathá-ahü-vairyó.'

57. Zaratüst proceeded to the habitable and friendly world, for the purpose of fully observing that beaten track (khd@pisnd) of the embodied existence; then that fiend came forward when he sat in the vicinity of a garment—that garment? which, when Vohümanó was conveying fim to the conference, was deposited by him—a female, golden- bodied and full-bosomed, and companionship, con-

———— —— — eS I S * Assuming that lély4 stands for zérih; the only difference, in Pahlavi writing, being in the first letter. * See Chap. III, 6o.

CHAPTER IV, 54-62. 63

versation, and co-operation were requested by her from him; she also whined (dandiZó): “I am Spendaymad !.'

‘58. And Zaratüst spoke thus: ‘She who is Spendazmad4 was fully observed by me in the light of a cloudless day, and that Spendaymad appeared to me fine behind and fine before and fine all round (that is, zz all positions she was handsome); do thou turn Z£y back, and I shall know if thou art SpendazmaZ.'

59. And the fiend spoke to him thus: ‘O Zara- tüst of the Spitamas! where we are, those who are females are handsome in front, du¢ frightfully hideous behind; so do not make a demand for my back. 60. After she kad protested a third zīme, the fiend turned Zex back, and she was seen by Zara- tüst behind in the groin; and when matter was exuded, z¢ was full of serpents, toads, lizards, centi- pedes, and frogs.

60. After she kad protested a third zīme, the fiend turned Zex back, and she was seen by Zara- tüst behind in the groin; and when matter was exuded, z¢ was full of serpents, toads, lizards, centi- pedes, and frogs.

61. And that triumphant saying, the Yathá-ahà- vairyó, was uttered aloud by Zaratüst; then that fiend was annihilated, and Aéshmak? the Karap rushed forth. 62. And he grumbled in leaving, thus: “The misery which is here below is such as I have obtained, because, owing to thee, I thought that thy sacred beings were more joyful than any heroes who through defeat go to hell; I proceed more joyfully zkan the sacred beings, as regards the life in the body, so that I fully deceive the life in thy body, and thou art fully deceived by me as regards thine.’

1 The female archangel Bountiful Devotion, in whose special charge are the earth and virtuous women; sce Sls. XV, 5, 20-24. 2 See Chap. II, 44, 45.

64 DÍNKARD, BOOK VII.

L o a ———————————

63. Zaratüst also revealed (gushüftó) this secret to mankind, and their knowledge ow to test a demon is manifested therein, even by a great won- der of the same nature to mankind: the visible rushing of the demons into the world before Zara- tüst, and their bodies dezng afterwards shattered by the loud chanting of revelation ġy Zaratüst from the Avesta announced, which was the acceptance of z/s truth by the ruler Vistásp and the people of that time; and if this Zad not been so, and Vistásp and those of Aís time were not accepting the Avesta which was announced by Zaratést zz this fashion, through ¢her considering 24 false, it would not have reached unto us.

64. One marvel is this, with which, too, he who was Zaratüst became aware from revelation, about the vileness and perverted religion of Zak of the deadly Karaps of Vistásp and many other Kais and Karaps who were at the residence of Vistásp, their combination for the death of Zaratüst, the prepara- tion for severe abuse of him to Vistásp, and influencing Vistásp for his death by command of Vistásp, wich extends to awful imprisonment and punishment. 65. Afterwards, too, his knowledge about Zzs preservation therefrom, the manifestation of his wondrousness, and the evidence concerning fis attainment unto prophesying; also after the continuance of the last questioning of the ten years of conference, Zzs departure alone, by the advice and command of Aühazmazd, to the residence of Vistásp and the precinct (var) of that terrible conflict. 66. His uttering, on the horse-course (aspánvar) of Vistásp, a reminder of the power and triumph of Aühazmazg over himself, as he invited Vistásp to

CHAPTER IV, 63-69. 65

the religion of Adhaymazd ; and with great wisdom Vistásp heard the words of Zaratüst, on account of his own complete mindfulness and spiritual knowledge of ritual, and would have asked for an outpouring of prophecy.

67. But thereupon, too—before the words of Zaratüst were fully heard by him, and he could have understood the character of Zaratüst—owing to the demonizing of the deadly Zák and the rest of those Kigs and Karaps, spoken out with slanderous know- ledge and perverse actions to Vistasp about Zaratüst, there then occurred his consignment of Zaratüst to that confinement and punishment as stated in the words of Zaratüst thus: ‘I have spoken about their three enquiries, and I am bound by thirty of them, I with thirty-three fetters of murderers, wicked ones, and demon-worshippers'. 68. But the hunger of manhood's inclination? violently affected the strength of my legs, but the hunger of manhood's inclination violently affected the force of my arms, but the hunger of manhood's inclination violently affected the hearing of my ears, but the hunger of manhood' s inclination violently affected the sight of my eyes, and it would force away my bosom up to my back (so that it? would stay behind at my back) through the continuance of that deadly hunger of manhood's inclination.'

69. And here, through the mightiness of Zaratüst

—who proceeded alone to the terrible combat wz¢h EN 0 Er ae

! Compare Zs. XXIII, 5.

? Reading güsn-giráih; but it might be dûs-vîrâfh, ‘bad provision.’ He was left to starve to death in prison.

s The bosom. The idea of the writer appears to have been that in case of utter starvation the chest would totally collapse, so that

the breast bone would touch the spine. [47] F

66 DÍNKARD, BOOK VII.

evil, where kere became manifest, in the mode which is written, the descent of his life into so much punishment, due to hunger and thirst, heavy fetters, and other misery unto which the strength of human nature is attaining, óu/ unto which 24 is not destined —is manifested a great wonder to king Vistásp and his officials, when Zzs full-glorious person was found by them alive in awfulness, imprisonment, and those other transformations (padgastakih) of long-con- tinued starvation.

70. One marvel is this, that the sacred beings con- trived, for the sake of (va/ vahán-1) his preservation from that awfulness, a body possessing life, and on his account it became lifeless and imperceptible ; afterwards, in the great session of Vistásp and the assembly of the world, Zaratüst, through the strength and blessedness of the true word, restored the same body anew, like that which is issuing in the state- ment of the wonder about the splendid horse of Vistásp!.

71. One marvel is his telling and disclosing the thoughts of king Vistasp and of those of the realm, and many other concealed matters, through spiritual perception.

72. One marvel is several matters of evil deceit (vad gamás) which Dahak had done in Bápél ?

———— — ——A0—— o3

* This very slight allusion to the cure of Vistasp’s horse by Zaratüst is sufficient to show that this legend existed in the ninth century ; but the writer of the Dinkard seems inclined to trace it back to a tale that he vaguely relates in the earlier part of this section, and which he evidently found in older writings ; this tale, however, does not mention a horse, but only an animated body. The Persian Zaratüst-náma developes the legend of the sick horse, whose legs are drawn up to its belly, into 160 couplets.

? Babylon; see Yt. V, 29-31 ; XV, 19-21.

CHAPTER IV, 70-75. 67

through witchcraft, and mankind had come to idol- worship through that seduction, and 245 increase was the destruction of the world; 644 through the triumphant words of the religion, which Zaratüst proclaimed opposing it, that witchcraft is all dissi- pated and disabled.

73. One marvel is this which is manifested, with wonders owing to Zaratüst, in controversy about the religion with the famous learned of the realm, among whom, known for learning zz the world, ave the investigators (giráyagánó) of the words of speech ; and among those ZZzzzgs which are more surprisingly controversial ave those later (sibastar) words which are to save their creatures by a later religion. 74. Also to proclaim its truth intelligibly, and to make king Vistásp and those previously learned men with- out doubt as to the truth of the religion, the creator Aühazmazd sends some sfzrz¢s, Vohümanó, Ashava- histó, and the propitious fire', as a reminder to Vistasp about the true prophesying of Zaratüst, and the desire of Aühazmaz4 for the acceptance of the religion of Mazda-worship dy Vistásp and for its propagation in the world.

75. The wondrousness which is manifested to Vistasp and those of the realm—both through the travelling (véziZanó) of those archangels down from the sky to the earth, and in ¢her travelling to the abode of Vistasp—was like this which tevelation mentions thus: “Then he who is the creator Aù- hazmazd spoke 40 them, to Vohümanó, Ashava- histó, and also the fire of Aühazmaz4, the propitious, thus: “ Proceed! you wo are archangels, unto the

1 Compare Zs. XXIII, 7. F 2

68 DINKARD, BOOK VII.

you wo are archangels, unto the

1 Compare Zs. XXIII, 7. F 2

68 DINKARD, BOOK VII.

abode of Vistásp, whose resources (2fzár) are cattle and who is far aud widely famed, with a view to Zzs reliance upon this religion (that is, till he shall stand up for this religion); and, as regards the answering words of the righteous Zaratüst of the Spitamas, to approve the nature (zag sán) of those words." 76. The archangels proceeded unto the abode of Vistásp, whose resources are cattle and who is far and widely famed ; their radiance, in that lofty residence, seemed to him, that Vistásp, a heaven of complete light, owing to their great power and triumph; this was so that, when he thus looked upon it, the exalted Kai-Vistasp trembled, all his courtiers (pésakó) trembled, all his chieftains (pagó) were confused, and he of the superior class as like the driver of a chariot-horse.

77. ‘And the fire of Aühazmazd spoke, in the words of heroes, thus: “ Fear not, for ¿kere is no fearing for thee, zkou exalted Kai-Vistásp! they have not come for alarming thy abode, as a reminder of the deputed envoys of Argásp'; ‘here have not come, for alarming thy abode, the two Khyóns of

* Av. Aregad-aspa, king of the Hvyaonas (Pahl. Khyóns), men- tioned in Yt. V, 109, 113, 116; XVII, 5o; XIX, 87. His war with Vistásp, for the purpose of compelling the latter to abjure his new religion, is described in the Yágkár-i Zarirán (see Geiger in Sitsungsberichten der p-p. und h. Classe der k. bayer. Akad. der Wiss. 1890, Bd. II, pp. 43-84). Argásp sends two envoys, Vidrafs the wizard and Námkhvást of the Hazárs, to demand Vistásp's sub- mission; this is refused defiantly by advice of Zarir, the king's brother; and both nations prepare for war. When the Iránians meet the Khyóns, Vistásp consults his vazir Gamasp, who prog- nosticates prodigious slaughter. And, after losing most of their chieftains (including twenty-three brothers and sons of Vistásp), the Iránians utterly annihilate the Khyón army. This war is called the “war of the religion’ in Bd. XII, 35; Byt, IIS

CHAPTER IV, 76-81. 69

And, after losing most of their chieftains (including twenty-three brothers and sons of Vistásp), the Iránians utterly annihilate the Khyón army. This war is called the “war of the religion’ in Bd. XII, 35; Byt, IIS

CHAPTER IV, 76-81. 69

-` Argásp who demand tribute and revenue (sak va- bázó); and /Zere has not come, for alarming thy abode, the all-overpowering thief who is an injurer, or the dog who is a highwayman. 78. We are three who have come over (taristó) to thy abode, Vohà- manó, Ashavahistó, and also the fire of the propitious lord; of these thy knowledge is most wisely most just. 79. If thou helpest vision, so that it becomes wisdom for thee, the worldly exzs/euce requires the good religion of the Mazda-worshippers, which pro- ceeds purely through the recitation which Zaratüst of the Spitamas ¢eaches. 80. Do thou chant the Ahunavair, do thou praise perfect righteousness !, and utter no worship? for the demons! because the desire of Aühazmazd, as regards thee, is for thy reliance upon this religion; 77 is also the desire of the archangels, and the desire, as regards thee, of the other sacred beings who are beneficent (sapir- dahakó) and righteous.

81. ‘“ And as the recompense in this life, if you praise the good and pure religion of the righteous Zaratüst of the Spitamas, we will give unto thee a long reign and sovereignty, and the long lifetime of a life of 150 years; we will give unto thee Good Integrity and Rectitude ? which is long-continued in desire for constantly assisting, good for assistance

1 That is, recite the Yathá-ahü-vairyó and the Ashem-vohü formulas.

? Pahl. 4-a £zisníh, literally, a ‘ non-worship, which may mean something worse than 'no worship;' but *execration or male- diction’ is usually expressed by gazisn, ' cursing, which is written exactly like yazisn, ‘ worship.’

8 Pahl, Aharisvang and R4é-astisnih, the equivalents of Av. Ashis-vanguhi and Rasástát who are spiritual personifications of the qualities mentioned in the text.

70 DINKARD, BOOK VII.

through constantly assisting, and not passing away ; and we w7// give unto thee a son, Péshyótan! is Zzs name, he is immortal, and so is undecaying, hunger- less, and thirstless, living and predominant in both existences, ‘hose of the embodied Zeizgs and of the spirits. 82. Bul, as the recompense in this life, if you do not praise the good azd pure religion of the righteous Zaratüst of the Spitamas, we 2/7// not convey thee up on high, and we will order thine end; the vultures which exe mindful of decay w:// see and eat up those and these of thine, thy blood will reach the ground, and the waters wz// not reach thy body."'

83. One marvel is that connected with the confi- dence (vd@vari-hastan6) of Vistásp in the religion, even through that occurrence of the speech of the archangels ; and, afterwards, the obedience (patya- sai?) of his thoughts in the case of the delays through the bloodshed owing to Argásp? the Khyón and his attendant heroes (pas-gurdánó) through- out the same Khyóns, because of the acceptance of the religion. 84. Also, for the sake of daily and visibly showing to Vistásp the certified victory over Argásp and the Khyóns, and his own superior position, unceasing rule, splendour, and glory, the creator Adhaymazd sends, at the same time, the angel Néryósang? to the abode of Vistásp, as a reminder for the archangel Ashavahistó to give to Vistásp to drink of that fountain of life, for looking

——————————ÉÉÉR IE

' Written Péshyáótanó, both here and in Chap.V, 12. He is the immortal priestly ruler of Kangdez, who was expected to come to restore the religion in Iran in the time of Aüshédar, see Bd. XXIX, 5; Byt. III, 25-32, 36-42, 51, 52.

* Here written Argadáspó; see $70

* Written Néróksang here and in $ 85.

CHAPTER Iv, 82-86. 71

into the existence of the spirits, the enlightening food by means of which great glory and beauty are seen by Vistásp.

85. Just as this passage of revelation mentions thus: ‘And he who is the creator AühazmazZ spoke to the angel Néryósang thus: “ Proceed az4 travel, O Néryósang the assembler!! unto the abode of Vistásp, whose resources are cattle and who is far and widely famed, and thou shalt say this to Ashava- histó, thus: * O Ashavahistó! do thou authoritatively take this fine saucer (tastó), which is fully finer than the other saucers that ave made (that is, the cup (gam) is as fine as is possible to make for royalty), and carry up to Vistásp the Hôm and Vars? (mái) which are for us; and do thou give it? unto the ruler Vistásp to drink up, by whose word it is accepted. " 86. Ashavahistó authoritatively taking the fine saucer from him, also, thereupon, gave it unto the exalted ruler Kai-Vistásp to drink from *; and the ruler of the country (dih), the exalted Kai- Vistásp, lay down when divested of Zs robes, and he spoke to Hátós5 thus: “ You, O Hátós! are she

1 Compare Vd. XXII, 7.

? A lock of three, five, or seven hairs from the tail of a white bull, that is tied to a metal thumb-ring which is put into the Hóm-strainer when the Hóm-juice is about to be poured through it. See Haug’s Essays, 3rd ed., pp. 397-403. This ring and lock of hair may be the relic of a hair-sieve that may have been used for straining the Hóm-juice in former times.

8 The saucer, or cup, of strained Hóm-juice.

* The foregoing twenty-six words, excepting two, have been here repeated by the writer of the old Bombay MS., after turning over a folio.

8 The saucer, or cup, of strained Hóm-juice.

* The foregoing twenty-six words, excepting two, have been here repeated by the writer of the old Bombay MS., after turning over a folio.

5 Av; Hutaosa, wife of Vistásp and descendant of Nédar (Av. Naotara); see Yt. XV, 35, 36. According to the later authority of the Yádkar-i Zarí;àn, $ 48, she was also a sister of Vistasp.

72 DINKARD, BOOK VII.

pce ES

whom the prompt ability (t@z6 hünar) of Zaratüst of the Spitamas should reach; and through the dili- gence of the prompt ability of Zaratüst of the Spitamas, you? would expound the religion of Aühazmazd and Zaratüst."'

87. One marvel is this which is declared, that when Vistásp, accepting the religion, praises right- eousness, the demons in hell are disabled, and the demon Aeshm ? rushes to the country of the Khyóns and to Axgásp, the deadly one of the Khyóns, because he was the mightiest of the tyrants at that time; and the most hideous of all, of so many of them in the country of the Khyóns, are poured out by him for war.

88. And here, too, is manifested a great wonder also to the host (ram) of Irán who have been coming there, unto the residence of Argásp the Khyón, like this which revelation mentions thus: ‘ Then, just at the time his legion is separately displayed, Aeshm the unredeemable (tanépüharak) adheres (gére- védó) to him, as eng himself without escort (aguróh), and quite opposes (barà sperezéd5) him, because: “You, who are a Khyón, Zave become unlucky through want of success after you engage in conflict." 89. Henceforth, it is not that the victory of Iran has come over foreigners and Khyóns—through companionship at the abode of that man who is mightier by the birth of Zaratüst

The similarity of her name to that of Atossa, the wife and sister of Cambyses, whom Darius afterwards married, is striking.

* As the verbal forms of the present third person singular and second person plural are alike in Pahlavi, it is doubtful which personal pronoun to use,

* The demon of Wrath; see Bd. XXVIII, 15-17.

CHAPTER IV, 87-V, I. 73

of the Spitamas—when that hideous sovereignty of Argásp, the deadly Khyón, is swallowed up by him (Vistasp), for the confusion of the deadly species (that is, ‘ey are further smitten by him, one through the other; and are swallowed together by him, mutually struggling and through mutually devour- ing). 90. And apart from him, that bitter az4 well- hardened Khyón that is quite disabled by him the good L7s/ásb, that deadly fend is disturbed about him of eloquent abilities (Zaxa/Zs?); and so he grumbled at the hideous sovereignty thus: * Prompt ability comes into existence and the Khyón came; thereupon prompt ability comes into existence and the Iranian has come.’

CHAPTER V.

1. About the marvellousness which is manifested from the acceptance of the religion dy Vistásp on- wards til the departure (vikhézó) of Zaratdst, whose guardian spirit is reverenced, to the best existence, when seventy-seven years? had elapsed onwards from Zzs birth, forty-seven onwards from

1 According to the numbering of the folios of the old MS. of 1659 (brought from Persia to India in 1783) one folio, numbered 313 in Persian words, is here missing. It has not yet been found in India, and, owing to folio 312 apparently completing a sentence, and folio 314 evidently beginning a new chapter, the loss of text is hardly perceptible. It would have filled the next two pages.

2 The MS. has ‘57 years, through -90 ‘50’ being written instead of 2^6 ‘70’; but see Chap. III, 51 which states the interval of thirty years between his birth and conference.

74 DÍNKARD, BOOK VII.

Ais conference, and thirty-five years onwards from the acceptance of the religion by Vistásp !.

2. One marvel is this whitch zs declared that, when Zaratüst chanted revelation in the abode of Vistásp, 77 was manifest fo the eye that it is danced to with joyfulness, both by the cattle and beasts of burden, and dy the spirit of the fires which ave in the abode. 3. By whch, too, a great wonder is proclaimed, like this «sz revelation mentions thus: ‘ ZZere seemed a righteous joyfulness of all the cattle, beasts of óurden, and fires of the place, and there seemed a powerfulness of every kind of well-prepared spirits and of those quitting the abode (mán-hishánó), “that will make us? henceforth powerful through religion,” when they fully heard those words which weve spoken by the righteous Zaratüst of the Spitamas.’

4. And one marvel is the provision, óy Zaratist, of the achievement of ordeal, that indicator of the acquitted and incriminated for sentence dy the judge, in obscure legal proceedings ; of which 7¢ is said in revelation ¢here are about (£igün) thirty-three kinds. 5. These, too, the disciples of Zaratüst kept in use, after that zīme, until the collapse of the monarchy of Irán; and the custom of one of them is that of pour- ing melted metal on the breast, as in the achieve- ment of the saintly (hà-fravargó) Átürpàd son of Máraspend, through whose preservation a know-

1 The contents of this chapter and the next, as far as VI, 11, may be connected with the following summary in Dk. VIII, xiv, 9 :—' Information also as /o many other things which are marvellous, and as /o a summary of the statements of these seven enquiries, which is derived from knowledge of every kind. For the seven enquiries, see Zs, XXII.

* Or, perhaps, ‘ make the abode.’

CHAPTER V, 2-8. 75

ledge about the religion was diffused in the world ; and of the manifestation, too, through that great wonder, this is also said, on the same subject, in the good religion, that of those many, when they behold that rite of ordeal, it convinces the wicked ones !.

6. One marvel is that which is afterwards mani- fested, after the former captivity of Zaratüst? and his speaking about the religion to Vistasp and those of the realm °, such as the acceptance of the religion by Vistásp and that which Zaratüst said to him at Ais original arrival, as regards the declaration of a ruler's religion, thus: ‘Thine is this disposition, and this religion which is calling (khrósakó). is a property of that description whzch thou puttest together, O Kai-Vistásp! so that zf thou wilt accept this disposition of thine, thou wilt possess this religion which exists (that is, the learning of learn- ings), and be the ruler that shall cause 245 progress ; thou wall possess in this disposition of thine, as it were, a new support (stünakó), avd any one will uphold ¢hee by upholding 24, as thou art the possessor of the support of this religion.’ 7. Also the victory of Vistásp over Argásp the Khyón and other foreigners in that awful battle‘, just as Zara- tüst explained unto Vistásp in revelation ; and much which is declared by revelation.

8. One marvel is the disclosure by Zaratüst, in complete beneficence, medical knowledge, acquain- tance with character, and other professional reten- tiveness (pishakó-girükih), secretly and completely,

of what is necessary for legal knowledge and spiritual ‘nae. | ||| 1 2 Lu LLL ee 1 §§ 4, 5 are already translated in AV. p. 145. 2 See Chap. IV, 67-69. * See Chap. IV, 73. * See Chap. IV, 88-90.

76 DINKARD, BOOK VII.

perception ; also the indication, by revelation, of the rites for driving out pestilence (ségó), overpowering the demon and witch, and disabling sorcery and witchcraft. 9. The curing of disease, the counter- action of wolves and noxious creatures, the liberating of rain, and the confining of hail, spiders, locusts, and other terrors of corn and plants and adversaries of animals, óy the marvellous rites which are also relating to the worship of Khüzdaz and Amivdad’, and many other rites which weve kept in use until the collapse of the monarchy of Iran; and there are some which have remained even Z// now?, and are manifested with a trifle of marvellousness by the sacred fires. 10. And the disclosure to mankind of many running waters from marvellous streams (ardaya), and remedies for sickness which ave mixed (fargazdakó) by well-considering physicians ; many are spiritual and celestial, gaseous (váyig) and earthy; and the worldly advantage of others, too, is the praise (l@f5) which ought to come to one for angelic? wisdom.

wisdom.

11. One is the marvel of the Avesta itself, which, according to all the best reports of the world, is a compendium of all the supremest statements of wisdom.

12. One marvel is the coming of this also to

" These two archangels personify health and immortality, respectively (see Chap. II, 19), and are supposed to have special charge of water and plants.

* The ninth century, unless this phrase be copied from one of the sources of the Dinkard.

` The MS. has yazdánó-khiragóih which has the meaning given in the text; but this word can also be read gehánó- khiragóih, ‘worldly wisdom, though géhánó is the more usual orthography.

CHAPTER V, 9- VI, 2. By

Vistásp, which the archangels announced as a recom- pense for accepting the religion ', as he saw Péshyó- tan the happy ruler, that immortal and undecaying son, not wanting food, large-bodied, completely strong, fully glorious, mighty, victorious, and resem- bling the sacred beings; the unique splendour of Péshyótan for the sovereignty of Kangdez zx yonder world, as allotted to him y the creator Atthaymazd, is manifested even through that great wonder to the multitude *.

CHAPTER VI.

I. About the marvellousness which is manifested after the departure (vikhézó) of Zaratüst, whose guardian spirit is reverenced, to the best existence, and in the lifeZzzze of Vistásp.

2. One marvel is this which is declared by revela- tion, about the provision of a chariot? by Sritó * of the Visraps^; this is through a famous wonder and

1 See Chap. IV, 81.

? It is singular that nothing is stated here about the death or departure of Zaratüst, which event, according to § 1, ought to have concluded this chapter. But in Chap. III, 39, Dürásrób evidently foretells that Zaratüst will be killed by the evil eye of Brágrók-résh. In Dk. V, iii, 2, the killing of Zaratüst by Brádró-résh the Tar is merely mentioned. In Zs. XXIII, 9, it is stated that Zaratüst passes away (vidiréd6) forty-seven years after his conference and preaching to Vistásp. While the modern Persian Zaratüst-náma does not mention his death, though it speaks of Bartarüsh as his chief enemy in his younger days. But compare Chap. III, 22.

3 Pahl. ré which is written exactly like the Pahlavi ciphers for twenty-two and, no doubt, stands for Av. ratha.

4 So spelt ten times in $$ 2-11, but here Srátó. Itis also Srító in Dk. V, iii, 2.

5 Pahl. Visrapán in $$ 9, 11 and Dk. V, iii, 2; but here it is

78 DINKARD, BOOK VII.

III, 22.

3 Pahl. ré which is written exactly like the Pahlavi ciphers for twenty-two and, no doubt, stands for Av. ratha.

4 So spelt ten times in $$ 2-11, but here Srátó. Itis also Srító in Dk. V, iii, 2.

5 Pahl. Visrapán in $$ 9, 11 and Dk. V, iii, 2; but here it is

78 DINKARD, BOOK VII.

the coming of a report about the marvellousness of that chariot to Vistásp, Vistásps begging that chariot from Srit6, and Sritô saying in reply to Vistasp: “That chariot is for a righteous man, 7” which the soul of Sritó in the lifeézme of Sritó's body!, and that of that man in the lifeZ/;ze of his body, come visibly together once in the worldly existence. 3. And the soul of Srító, through the generosity of that Srító, presents that chariot to the eyesight of that man of righteousness; thereby it becomes evident he had seen z/, and is told not to actin another manner. 4. The exalted Kai-Vistasp, as becoming from revelation more particularly aware of this marvel about the future at that time, and for the sake of this marvel being published to the worldly existence (géhánigih), and of Zzs becoming

Visrap4n, and in § 7 the first letter is omitted, leaving only israpán. In Pahl. Vd. XX, 11 (Sp.) we have Srit-f je (in L4), which latter name may also be íisrapánó, though more likely to be read Sérzánó when considered by itself. It is almost certain that the person mentioned in Pahl. Vd. XX, 11 is intended to be the same as that named here in the text. But it is doubtful if this person be the Av. Thrita son of Sáyuzdri (or Sáizdri) of Yt. V, 72; XIII, 113. As the legend in the text appears to refer to the soul of Sritó, or Thrita, revisiting the world to meet Vistásp, this Sritó may have been the warrior Srító, the seventh brother, employed by Kai-Us, about 350 years earlier, to kill the frontier-settling ox of that time, but there seem to be no means of so identifying him with absolute certainty.

' This is the literal meaning of the Pahl. *mün rûbân-î Sritó pavan zindagth-f Sritó tanó, but it is not quite consistent with Srit6’s return to the earth as a spirit. The Indian copyists seem to have observed this, as they have omitted several words, so as to alter the meaning to the following :—‘ That chariot is for a man of the righteous, wth whom Srító in the life//me of that man’s body

comes visibly together, &c/ But the sentence is not quite gram- matical.

CHAPTER VI, 3-9. 79

more invoking for the supremacy of the Mazda- worshipping religion, became discernible by those of the realm, is sought for, and is most attended.

CHAPTER VI, 3-9. 79

more invoking for the supremacy of the Mazda- worshipping religion, became discernible by those of the realm, is sought for, and is most attended.

+5. A great wonder became manifest to Vistásp and those of the world, just as revelation mentions thus: ‘Thereupon the archangels are letting forth the soul of that .S72/ó from the light of the supreme heaven, from the light on to the earth created by Aühazmaz4 ; and the soul of Vistásp proceeded from him into the light to meet zz. 6. Vistasp proceeded on to the propitious south (rapitvinó); he was producing more gain than the gainers, and he was more inquisitive than the inquisitive; to all whom he saw he spoke, and unto such as spoke he listened; when he gazed at them looking simul- taneously they stood up, azd obeisance was offered by them unto the soul aud person of Vistásp.'

7. Immediately upon that no delay occurred until there came on at a run—4eszdes the soul of Sritó of the Visraps—the most horrid (agrandtüm) of demons, from the horrid northern quarter of the horrid destroyer (zaZár), that was himself black, and his deeds, too, were very black. 8. And as he comes himself, so also he grumbles Zo the soul of Sritó thus: ‘Give a maintenance (khvárag) zo Vistásp who is thy driver!', for the sake of good fellowship and service, and for that, righteousness is suitable unto a pure one; do not give zt as a thing which is protective (that is, do not give 7/ for the sake of worldly gratuity), bul for love of the righteousness which is owing to the perfect exis- tences.'

9. When those words were fully heard by Sritó of

1 This speech seems intended as veiled irony.

80 DÍNKARD, BOOK VII.

the Visraps, the early bestower (levinó-vakhsh), he stood still and so he spoke in words thus: ' For righteousness I give thee, O mighty Kai-Vistásp ! this chariot which is without a driver, only for love of the righteousness which is owing to the perfect existences. 10. As much for righteousness as is best for righteousness, and as much for the soul as is best for the soul, the gift of the whole was secured (that is, its acceptance was announced as often as three times).

11. Then that chariot became two chariots, one spiritual and the, other worldly; in the worldly one the exalted Kai-Vistásp travelled forth unto the village of the Nédars? in the joyfulness of good thoughts, and in the spiritual oze the soul of Sritó of the Visraps travelled forth unto the best existence.

12. One marvel is this which is declared that in fifty-seven years onwards from the acceptance of the religion 2y Zaratüst ?, the arrival of the religion is published in the seven regions?; and within the life/zme of Vistásp, the circumstance (aégünóih) is manifested by the coming of some from other regions to Frashóstar of the Hvóbas * for enquiry aboné the

" Nódar (Av. Naotara) was a son of king Mánüs£ihar (Bd. XXXI, 13) and an ancestor of king Vistásp. — Vistásp being a des- cendant of Kaí-Kavág (Bd. XXXI, 28, 29) who was the adopted son of Aüzóbó (Bd. XXXI, 24) a son of Zágh, son of Masvák, son of Nédar (Bd. XXXI, 23 corrected from XXXIII, 5). Hütós, the wife of Vistásp, was also of the village of the Nédars (Xt. XV, 35).

* That is fifty-seven years after the conference of Zaratüst (see Chap. V, r).

* See the summary in Dk. VIII, xiv, 10 :—' Likewise, about the communication of Zaratüst's knowledge of the Mazda-worshipping religion to the world, his attracting mankind to the religion, and the ages, after Zaratfist, until the renovation of the universe,’

* Av, Ferashaostró Hvégvé (Yas. LI, 17); he was a brother

CHAPTER VI, 10-14. 81

religion, even as revelation mentions thus: “Two whose names are thus, Spitêis! and Arezráspó?, who have hastened unto Frashóstar of the Hvóbas in search of wisdom.’

13. Thus much splendour and wonder of Vistásp and those of the realm regarding Zaratüst?, and thus much due to the coming of the archangels from the sky to the earth before Vistásp, as evi- dence about the true prophesying of Zaratüst*; and that, too, about Péshyótan 5, the chariot of Sritó °, and other subjects seen written above, ave declared by the Avesta, which is the same that they accepted from Zaratüst, as the culmination’ (avarigánih) of Atharmazd’s words. 14. And if this splendour, glory, and wonder that ave written above as regards what those learned men of the realm saw—which are in the statement revealed by the Avesta—had not occurred, king Vistasp aud those learned men of the realm would not have seen what this Avesta had revealed to them—which was thus much splendour and wonder reported by it to them—and not one word about leaving 245 preservation to us would be annexed.

of Gámásp (Dk. V, ii, 12; iii, 4; Zs. XXIII, 10), and the father of Zaratüst's wife Hvóvi. The Hvóvas (Pahl. Hvóbas) were a numerous family.

1 Av. gen. Spitóis (Yt. XIII, 121). He was high-priest of Fradadafsh, the south-east region.

2 Av, Erezráspa (ibid. He was high-priest of Vidadafsh, the south-west region (see Bd. XXIX, 1). These foreign envoys were brothers, each being a son of Uspásnu.

5 See Chap. IV, 73. * See Chap. IV, 74-82.

5 See Chap. V, 12. 9 See $$ 2-11.

7 See Chap. V, r1.

[47] G

82 DINKARD, BOOK VII.

CHAPTER VII.

1. About the marvellousness which is manifested after the time of Vistasp until the collapse (hangaf- tanó) of the sovereignty of Iran.

2. There is marvellousness which is manifested after Vistásp until the collapse of the sovereignty of Irán, apart from the blessedness of ordeal, the accomplishment of other Avestic rites, the great power over the sacred fires, and many other religious observances wch were connected with the disciples of Zaratüst.

3. Even after the devastation which happened owing to Alexander, those who were rulers after him brought back much to the collection from a scattered state'; and there are some who ave or- dered the keeping of z¢ in the treasury of Shapan *.

4. Likewise there is to be brought forward what there is concerning the names of rulers and high- priests, such as arrive for it at times and periods, which ave each consecutive, as organizers of the religion and the world; also of the tyrant or apostate, who is manifest at various periods, for the disturbance of the religion and monarchy and the penance of the world, w:/% the coming of the peni- tential oxe.

* Referring to king Valkhas the Askánian (probably Vologeses I,

see S. B. E, vol xxxvii, p. 413); possibly also to Ardashir Pápakán.

* So here, but usually written Shapigán, and sometimes Shas- pigán. It was no doubt a royal treasury, and Dk. V, iii, 4, calls it so, but uses the words gangó-1 khüdáyán, in which Gámásp is said to have deposited the Avesta and Zand written in gold upon ox-hides. If Shapigán be a corruption of sháyagán, ‘royal; it is singular that some copyist has not corrected the spelling. t

CHAPTER VII, 1-8. 83

5. Such as Vohümanó, son of Spend-dá4 !, of the rulers, about whom it says even this in the Avesta, that Ze zs Vohümanó, the just, who is the most efficient of the assembly of Mazda-worshippers. 6. And .Sénóv * of the high-priests, as about him it says even this: ' The religion becomes a hundred years old when .Sénóv is born, and two hundred years when he passes away; he was also the first Mazda-worshipper with a life of a hundred years, and who walks forth upon this earth with a hundred disciples.’

7. Also Alexander of the devastators, as it says even this of him in revelation ?, that zz those three winters, which ave of like purpose (ham-ay4zakó), that Aeshm * would set up a deadly king in the im- penitent world, who is the evil-destined Alexander.

8. And of the high-priests are Arezvak’, the interpretation of whose name is ‘the pure word; Srütvók-spáZák 5, the interpretation of whose name is ‘the propitious recitation;' Zrayang,hau °, the in- terpretation of whose name is 'the ocean exis- tence ;' and Spewtdé-khratvau °, the interpretation of

1 Av. Speztó-dáta of Yt. XIII, 103, a son of Vistásp, with whom Avesta dynastic history ends. He was the Persian Isfendiyár, and his son Vohümanó is unknown to the Avesta. The Aitradad Nask (Dk. VIII, xiii, 18) mentions a * Namáün, son of Spend-shéd,’ which probably stands for ‘ Vohümanó, son of Spend-dad,’ but this appears to have been in a Pahlavi supplement compiled in Sasanian times. He is also mentioned in Bd. XXXIV, 8, a chapter ‘ about the computation of years by the Arabs,’ according to the Iranian Bundahis.

He is also mentioned in Bd. XXXIV, 8, a chapter ‘ about the computation of years by the Arabs,’ according to the Iranian Bundahis.

? Av. Saéna of Yt. XIII, 97, where the last clause of the passage here translated from the Avesta occurs. Compare Zs. XXIII, 11. * Not in the extant Avesta. * The demon of Wrath.

5 Ay. gen. Erezvau and Srfit6-spadau in Yt. XIII, 115.

* These two names are written in their Av. gen. forms, as they occur in Yt. XIII, 115.

G 2

84 DÍNKARD, BOOK VII.

whose name is ‘the propitious wisdom.’ 9. Because it says even this about them, namely: ‘I mention thy manifestation, and also the tokens of its publicity when this religion of thy Mazda-wor- shippers becomes four hundred years o/d@'; in this law benightedness (lélyáih) arises, and the embodied existences see the manifestation through calculation of the planets and also the stars; and whoever, too, ave mine are so for a century, through the average opinion of thirty medium winters for a man’; and the righteous Arezvak and those three others are they of the most righteous existences, over whom they are the most masterly and most authoritative in that time. 10. And this, too, that they who glorify the religion of the Mazda-wor- shippers in the fifth and sixth centuries ave they; and no persons save their souls, except those who remain for the arrival of the four? interpretations that avzse through the authority of these four individuals, "Arezvák, Srütó-spádhau *, Zrayang,hau, amd Speztó-khratvau who, all four of them, seek their thoughts, words, and deeds in the sacred text (mánsar).

11. Also Rashn-résh* is the apostate of that

* If the chronology in Bd. XXXIV, 7, 8 were correct, the interval between the first revelation. of the religion and the death of Alexander would be 272 years, and this would make the 4ooth year of the religion coincide with B. c. 195.

* That is, for a generation. The meaning appears to be, that these four successive high-priests insure the continuance of orthodox religion for more than a century, or well into the sixth century of the religion, as mentioned in $ ro.

* The MS. has the cipher for ‘ three,’ by mistake.

* Here written in Avesta characters.

* In Dk. III, cxcviii, 2, this apostate is said to have been an

CHAPTER VII, 9-14. 85

time, as some one! says unto Rashn, ome of the sacred beings, and about many besides this ove, thus: ‘ All who are creatures of the beneficent spirit are dis- tressed by their persecution, óz/ put trust in those men, Arezvak and those three others.’

12. And of the organizers of the period is Artakhshatar?, son of Pápak, as it says even this about him, namely: *Which is that ruler who is powerful, more striving than the Kayáns, and mighty, an embodiment of the sacred commandments and awfully armed ?; in whose abode Aharisvang 4, the virtuous and radiant, walks forth in maiden form, beneficent and very strong, well-formed, high- girded, and truthful, of illustrious race and noble? 13. Whoever it is that, on the occurrence of strife, seeks prosperity for 4zmself with his own arm; who- ever 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-p4f£gar) of the Christian ecclesiastic Akván, and yells out ten admonitions contradicting those of the righteous .Sénóv 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 Aáühazmazd.

2 The founder of the Sásánian dynasty, who reigned as king of the kings of Persia, A.D. 226-241. ]

2 Most of these qualities are applied to the angel Srósh, the personification of obedience (see Yas. LVII, 1); also to Kavi Vistáspa and Karsna, son of Zbaurvazt, 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 Anáhita in Yt. V, 64.

5 So spelt here and in $8 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 Tósar. It appears, however, that Tanvasar is a transposition of Tanvars, * hairy-

86 DINKARD, BOOK VII.

V, 64.

86 DINKARD, BOOK VII.

this, too, about them: ‘ Zaratüst asked again thus: ‘Who is he who is the most salutary for a country, which the demons fave exhausted of everything virtuous, over which his authority is brought and which is wicked and teaching falsehood?” 15. Aù- hazmazd spoke thus: “ An autocrat (sástár), to cure a country, who Zas not gone mad (that is, he does not annoy the good) and is well-directing (that is, he gives virtuous commands), who is a/so of noble race, and likewise a priest who is acquainted with war, of a famous province, and righteous, are most salutary for that country. 16. And I tell thee this, that the apostasy of destruction is 7zs/ like the four-legged wolf which the world gives up to running astray (vardak-takhshisnih) (that is, owing to its action they are leading 77 off as astray; which is so that even he who is not opulent is rendered sickly, that they (the apostates) may take away his things by the hand of the assassin (khünyán); and they shall lead the world, the dwelling for 47s residence, into wandering. 17. But that wicked (avárünó) strife descended upon that country, besides that wicked demon-worship, besides that wicked slander; and not even that wicked strife, nor that wicked demon- worship, nor that wicked slander, is dissipated from

bodied, because we are told that Tansar, or Tanvasar, was so called ón account of all his limbs being covered with hair (vars). This statement occurs in the introduction to Tanvasar's letter to Gushnaspsháh (Ar. Gasnasf-sháh), king of Padashkhvargar (Ar. Farshvádgar) and Tabaristán ; and is made on the authority of an old Pahlavi copyist, Bahram Khürzád, whose Pahlavi was translated into Arabic by Ibn al-Muqafa in the middle of the eighth century, and that into Persian early in the thirteenth

century (see Darmesteter's edition in Journal Asiatique for 1894, pp. 185-250, 502-555).

CHAPTER VII, I5—20. 87

that country until ZZe “me when they attach the grant of approval to him, the spiritual leader, the eloquent (pür-güftár), truthful-speaking, and righteous Tanvasar. 18. And it is when they grant approval to the spiritual leader, the truthful speaker of eloquence, the righteous Tanvasar, that those of the country obtain redress (béshzagánih) when they seek 77, and no deviation (andy üinakóih) from the religion of Zaratüst." '

18. And it is when they grant approval to the spiritual leader, the truthful speaker of eloquence, the righteous Tanvasar, that those of the country obtain redress (béshzagánih) when they seek 77, and no deviation (andy üinakóih) from the religion of Zaratüst." '

I9. As to the nature of the questions and state- ments of the organizer of the religion, Ataypad? son of Mavaspend, about the connection of the glory with the race, it also says this, that 'though righteousness may arise from the statements and prosperity of the Türánians when extracted by questions, z¢ zs said that its acceptance occurs there through complete mindfulness?; they benefit the embodied world of righteousness, and produce distress for the fiend; in like manner, they rely upon Vohümanó, and Zaratüst is their delight through the report of the birth of Zaratüst from us who are archangels. 20. This liberality for thee is from us who are archangels, and Átürpáz, the very best well-destined man arose; and this, too, do thou say about him, that it is the steel age in which that man, the organizer of development ard organizer of righteousness, Âtûrpâď son of Máraspend, of the convocation, begets Avarethrabau °.’

1 A high-priest who was prime minister of king Shahpühar II (A.D. 309-379). He is often mentioned in Pahlavi writings, but in the Avesta he is only alluded to, apparently, by the title Rástare- vaghezt in Yt. XIII, 106.

2 A translation of Av. spezta - ármaiti, the archangel Spen-

darmad. 3 So written, all three times in Pázand. He is the Avarethra-

88 DINKARD, BOOK VII.

21. This Avarethrabau, too, is an organizer whose righteous guardian spirit we reverence, and zz memory of MánüsZihar, the well-destined, and a pro- genitor of Átürpád!, it says that ‘only from him comes Avarethrabau;’ and Zhen also-arises this one of the adversaries of the religion, the apostate of apostates, whom they have even called the Mazdag- like (Mazdagig-i£)* 22. As it says this, too, about them, namely: ‘This religion of mine thou dost survey with thoughts of spiritual life, thou dost very thoroughly inspect 77, O Zaratüst! when many, aware of apostates, call the performance of righteous- ness and even the priesthood innocence, and few are frank and practising z£? 23. In the revelation of the Mazda-worshippers is this, namely: ‘ Thoroughly look into revelation, and seek a remedy for them and any whatever of them who have become dis- turbing in the embodied existence, and uncaptivated by the orthodox (à yin-aü mónd) righteousness which is owing to the perfect existences ; and so they divide the religion of the Mazda-worshippers through division of race, they speak regarding the action of their own followers, and give the endowment to their own. 24. They grant supplies of food, so that they may say the food is proportional to the hunger ; they speak of procreation, and say that they say lineage is through the mothers; and they approve

24. They grant supplies of food, so that they may say the food is proportional to the hunger ; they speak of procreation, and say that they say lineage is through the mothers; and they approve

of wolfishness, so that they would act something like ———— ee — 0 COMM

bangh, son of Rastare-vaghent of Yt. XIII, 106, better known as Zaratüst, son of Atürpád in his old age, for whom the Andarz-i Atûrpâd-î Máraspendán was written. ! Whose pedigree is traced back to Mânûskîhar in Bd. XXXIII, 3. * Probably some disciple of Mánih, the heretic who had been

put to death a.p. 276-7. Mazdag was put to death A.D. 528. See S.B.E., vol. xxxvii, pp. 257 n, 278 n.

CHAPTER VII, 21-27. 89

wolves zz the performance of gratifying their desires, like that of the wolf's progeny behind the mother. 25. Moreover, they form their lineage through the mothers; buying their women as sheep, they shall carry off for profit even that son ox brother who is the progeny, those that we have produced for your companionship; you are not predominant, but Zave remained in companionship ; you do not even believe them, óz/ you do not establish an ordeal, although 24 zs evident that you will be acquitted; they lie even to ZZe children, so that the advance of the promise-breaker is through them, and even in their own persons !.'

26. Here it speaks about the organization of the religion óy the glorified? Khüsrót, son of Kavad, thus: ' Upon their lingering behind, a man is pro- duced who is righteous, the Glorified oze?, an approver (khéniZár) of speech who is wise, whom the convocation, on hearing the words that he utters, speaks of as a high-priest; that is when he gives out penance (sróshigih), so that he may effect the punishment of sinners. 27. The constant out- pouring of perplexity (pêk sháriZan) óy the per- verters is the fear of that hero, as regards that

' This quotation, from a Pahlavi version of an Avesta text, would probably be very applicable to the state of the Persian people at many periods in the fourth and fifth centuries, when heresy was prevalent and orthodox Zoroastrianism was by no means universal. Some of the evils mentioned are inseparable from slavery at all times.

2 Literally * immortal-soulled, Anóshak-rübán, the usual title of king Khásró I, who reigned A.D. 531-578. Before he became king, a. D. 528 or 529, he had summoned an assembly of priests to condemn the heretic Mazdag, when the last important revision of the Pahlavi versions of the Avesta probably took place (see Byt. I, 6-8, and Néldeke’s Gesch. der Sas. pp. 463-466).

go DINKARD, BOOK VII.

Before he became king, a. D. 528 or 529, he had summoned an assembly of priests to condemn the heretic Mazdag, when the last important revision of the Pahlavi versions of the Avesta probably took place (see Byt. I, 6-8, and Néldeke’s Gesch. der Sas. pp. 463-466).

go DINKARD, BOOK VII.

convocation, when he casts them forth by expulsion from the vicinity, so that he may make žem extin- guished very quickly; owing to that, they, whose producer is even he who is a person destroying the righteous man, become gloomy on account of the Glorified oxe, through Zzs smiting the spiritual life of apostasy ; just as now, when he who is gloomy, and of scattered intellect, is gloomy owing to you of the Spitamas.’ 28. This, too, it states, namely : ‘In every way, I tell thee, O Zaratüst of the Spita- mas! that their time is mistrustful (avévar) as to him who is an open friend, and most deceitful both to the wicked and the righteous; the Glorified oze is a controller (aydkhtar) exalting the creatures, and whoever is possessing the creatures of the righteous ozes ', so that he remains again at work in the doings of the Glorified oze, is he who is a com- biner of the actions az an utterer of the true replies of that Glorified one.’

29. And about the occurrence of a symptom of the devastators of the sovereignty and religion of the country of Irán one wonder, which is associated with the religion, is even this which it mentions thus: ‘Thereupon, when the first symptom of a ravager of the country occurs, O righteous Zara- tüst! then the more aggressive and more unmerciful in malice becomes the tyrant of the country, and through him, too, they ravage (réshénd) the house, through him the village, through him the community, through him the province, and through him even the whole of that manifestation zz the country of any teaching whatever that occurs through the ravager of the country; and so the country should

* Of the good spirits.

CHAPTER VII, 28-32. 91

keep a man who is observant and learned on the watch, because information is in his mind. 3o. Thereupon, when the second symptom of a ravager d the country occurs, Gc. . à

CHAPTER VII, 28-32. 91

keep a man who is observant and learned on the watch, because information is in his mind. 3o. Thereupon, when the second symptom of a ravager d the country occurs, Gc. . à

31. Thereupon, when the third palatal a a ravager of the country occurs, the priestly people are dis- turbing the tradition, so that they speak nothing wisely; it is even on this account they do not accept them, and it is not when ome speaks truly /Za/ the ravager of the country believes them, and through him, too, they ravage the house, through him the village, through him the community, through him the province, and through him even the whole of that manifestation zz the country of any teaching what- ever that occurs through the ravager of the country ; and so, too, the country should keep a man who is observant and learned on the watch, because infor- mation is in his mind. 32. Thereupon, when the fourth symptom of a ravager of the country occurs, it upsets the replenishment of the fires, and upsets those men of the righteous, so that they shall not undertake the care of them ; and thus they shall not convey the holy-water to him who is a priestly authority, so that they may not produce the seizing upon the stipend of the priestly authorities dy him who is the ravager of the country ; through him, too, they ravage the house, through him the village, through him the community, through him /4e ro- vince, and through him even the whole of that

1 The whole of this section is omitted in the old MS., evidently by mistake. Perhaps the second symptom of devastation was con- nected with the evil deeds of the warrior class, but this is very uncertain, Passages of four or five words are also omitted by the

MS. in $$ 31, 32.

92 DÍNKARD, BOOK VII.

manifestation zz the country of any teaching what- ever that occurs through the ravager of the country ; and so, too, the country should keep a man who is observant azd learned on the watch, because information is in his mind.’

in $$ 31, 32.

92 DÍNKARD, BOOK VII.

33. About the collapse of the sovereignty of Irán, it also states this, namely : * That very villain (mar), O Zaratüst! brings those provinces on to running astray, so that he may make those quite dissevered which constitute the existence of that powerful sove- reignty; and then he is a thorough assailant of the righteous, then he is an assailant of the righteous with eagerness. 34. That same deadly ove (mar), O Zaratüst! does not continue living long after- wards; moreover his offspring disappear (that is, they perish utterly); but his soul falls to the bottom of the gloomy existence which is horrible hell, and upon their bodies every kind of unseemly unhappiness comes from themselves, owing to their own actions when they give approval to the im- prisonment of a guardian of spiritual afazrs who is eloquent, true-speaking, and righteous. 35. Against that deadly ove he contends, O Zaratüst! for the spiritual lordship az priestly authority that I approve as good for the whole embodied existence; also against the preparation of a decree to produce evil decisions, and against the dismissal of litigants, whether heterodox or orthodox, who are of a family of serfs of a far-situated village and are making petitions,’

36. ‘And as /o the land, too, over which he wanders, the evil spirit utterly devastates their country through pestilence and other misery; and, moreover, strife which is tormenting falls upon that

CHAPTER VII, 33-39. 93

country, besides demon-worship which is iniquitous, and besides slander which is iniquitous. 37. And the strife which is iniquitous is not to be dissipated (apási-aitanó) from that country, nor the demon- worshippers who ave iniquitous, nor the slander which is iniquitous, before the Zzz when they give approval to him, to the priest who is a guardian of spiritual afazrs, who is eloquent, true-speaking, and righteous; and it is when they give him approval, that they obtain healthfulness for their country when they pray for z¢, and not irregularly from him, O Zaratist!’

38. And this which is recounted is a statement that is execrated (nafrig-aitó) by many, details from the Avesta as to occurrences ¢hat will arise after Vistásp until the dispersion (angévisnó) of the sovereignty of Iran from the country of Iran; zt ís also declared that this which is written happened to the knowledge of those of the world. 39. This, too, is about the evidence of the above :— And if this which is declared from the Avesta, as to what happens after Kai-Vistásp until the end of the sove- reignty of Irán, should not have happened, and zz being the pre-eminence of the Avesta which really became this present treasure, it thereby ensues, owing to its position in that former', and the manifest absence of the destruction of those rulers and high-priests from Vistasp onwards in this /aZ/er ?, that it could not be connected with us ?.'

1 The above declaration from the Avesta.

? The present Avesta itself.

* Meaning perhaps that, for some good reason, it could not be communicated to us in the extant Avesta. If § 39 be not a later addition to this chapter, it implies that the prophetical quotations from the Avesta, regarding the history of the religion after the time

94 DÍNKARD, BOOK VII.

ee aana

CHAPTER VIII.

1. About the marvellousness which is manifested and is openly specified after the collapsing of the sovereignty of Iran and the country of Iran; also the end of the millennium of Zaratüst and the arrival of Afishédar the descendant of Zaratást '.

2. There is this marvellousness, really over- throwing the blessedness of the knowledge of former government, revealed by the Avesta about the ninth and tenth centuries, that which is an indicator of circumstances (aégünóih) now visible, such as the dispersion of the sovereignty of Iran from the country of Irán, the disturbance of just law and custom, the predominance of ZZose with dishevelled hair ?, and the haughty profession of ecclesiastics *. 3. Also the collection and even connection of all their four systems of belief (vévari-hastanó)* to-

of Vistásp, were no more extant in the Avesta, when the Dinkard was compiled, than they are now.

! The contents of Chaps. VII-XI have some connection with the following summary in Dk. VIII, xiv, 11, 12:—‘ And about the nature of the advancement of the people of the period, the separa- tion of centuries and millenniums, and the signs, wonders, and perplexity which are manifested in the world at the end of each millennium in the world. Also as to the birth azd arrival of Aüshédar, son of Zaratüst, at the end of the first millennium, and a report of him and his time, and of the many destroyers of the organizers of the period between Zaratüst's millennium and the coming of Adshédar.’

Also as to the birth azd arrival of Aüshédar, son of Zaratüst, at the end of the first millennium, and a report of him and his time, and of the many destroyers of the organizers of the period between Zaratüst's millennium and the coming of Adshédar.’

* This meaning for vigárdó -vars is chiefly based upon the use of vigárd in AV. XXXIV, 5, for a woman's hair being ‘ combed.’ These invaders of Irán from the east, at the end of the first millennium of the religion, are mentioned in Byt. II, 22, 24, 38 ; IH, 1, 6, 13. They are called * Turkish demons’ in $ 47.

* The Byzantine Christians.

* Zoroastrianism, Muhammadanism, Christianity, and either Judaism or Idolatry.

CHAPTER VIII, I~7. 95

gether for the upper rank; the coming of one working with the sacred beings to the inferior, the transient, and the captive of the period; and the dispersion and downfall of dependent and public men in their time.

4. The disappearance of a disposition for wisdom from the foreigners zz the countrits of Irán, which is an indication of shame a/ the truth of the religion, and 27 the praise, peace, liberality, and other good- ness whose provision Zas lodgement in a disposition for wisdom. 5. Also the abundance of the decisions of apostasy, the falsehood, deceit, slander, quarrel- someness, fraudulence, ingratitude, discord, stingi- ness, and other vileness whose real connection is a disposition to devour, neglecting heedfulness for the archangels of fire, water, and worldly exzstence'. 6. The oppressiveness of infidelity aud idol-worship, the scarcity of freedom, the extreme predominance of avarice in the individuals (tanó) of mankind, the plenitude of different opinions about witchcraft, and the much inclination of many for paralyzing the religion of the sacred beings.

7. The annihilation of the sovereignty of man- kind one over the other, the desolation of localities and settlements by severe actual distress, and the evil foreign potentates who are, one after the other, scattering the valiant; the destruction among cattle and the defilement of the spirit of enjoyment, owing to the lodgement of lamentation and weeping zz the countries of Iran, the clamour of the demon-wor- shipper in the country, avd the unobtainable stature, non-existent strength, blighted destiny, and short

1 Ashavahistó, Kházdad, and Spendarmad.

96 DÍNKARD, BOOK VII.

life of mankind. 8. Also the abundance of ordi- nances (Ayinó)! of various descriptions, the approval of the apostate among tyrants and the non-approval of the Zoti? who is well-disposed and wise, the coming of the Zoti to want, 4z all the other adver- sity, disruption, and running astray which ave over- powering even in districts and localities of the countries of Irán.

who is well-disposed and wise, the coming of the Zoti to want, 4z all the other adver- sity, disruption, and running astray which ave over- powering even in districts and localities of the countries of Irán.

9. The maintenance of no ritual (zpandih) of the religion of the sacred beings; the weakness, suffering, and evil habits of those of the good re- ligion; the lamentation and recantation (kh üstükih) of the upholders of the religion; and the wickedness and extermination of good works in most of the countries of Iran. 10, Also much other misery in these two centuries is recounted in the Avesta, which passed away with them and is also now so visible therein, and manifestly occurs in them.

11. This, too, is a statement (nisang-1) as to them, wrc revelation mentions thus: “That is the age mingled with iron (that is, from every side they perceive z¢ zs of iron) in which they bring forth into life him who is a sturdy praying apostate. 12. This is their sturdiness, that their approval is unobservant of both doctrines (4inak5); and this is their pray- ing, that whenever 7 zs possible for them they shall cause misery to others; a/so when an old man publicly advances into a crowd (galakó) of youths, owing to the evil times in which that man who is learned is born, they are unfriendly zo îm (that is, they are no friends ofthe high-priests of the priestly assembly) r3. They are freely speaking (that is, ————————EM gga

* Or it may be hênô, ‘ squadrons,’ * The chief officiating priest in religious ceremonies,

CHAPTER VIII, 8-16. 97

they utter phrases smoothly), they are wicked and are fully maliciously talking, so that they shall make the statements of priests and high-priests useless ; they also tear asunder the spiritual lordship and priestly authority, and shall bring the ruler and priestly authority into evil behaviour as vicious, but they bring together those who are singular. 14. Any- thing they say is always mischief (agih), and that district which had a judge they cast into the smiting precinct, into hell; it is misery without any inter- mission they shall inflict therein, till they attain unto damnation (darvandih) through the recitation they persevere in, d0¢ he who is the evil progeny dis- seminated by the apostate and he who is the villainous wolf full of disaster and full of depravity.’

15. ‘Here below they fight, the friend with him who is a friend, they also defraud (zivénd) him of his own work (that is, whenever z¢ zs possible for them, they shall seize upon his property), and they give it to him from whom they obtain prosperity in return; if not, they seek him who is acting as a con- federate (nishin-gün), and they make that other one defraud the poor man (so that they shall seize upon his property); they also cheat him when he shall make complaint. 16. I s£2// not again produce such for thee, no friend here for him who is a friend, no brother for him who is a brother, no son for him who is a father, nor yet a father for him who is a son; admonished, ġuź not convinced, they become the abode of the will of the place, so that they subsist in every single place where it is necessary for them Zə be, in each that is necessary for them they march on together, and on the way they reflect upon the path of blessedness and the

[47] H

98 DÍNKARD, BOOK VII. SENE co ee

manifold learning they utter owing to knowledge of me.

17. ‘These three, our increase, learning, and reward, we fully understand through the ascendancy of him who is ignoble, and through the downfall of him who is noble azd superior to him of little thorough instruction who, in every thing, will be at the foot of the tyrant. 18. Thinking of a priest ove becomes spiritual, thinking of a tyrant one becomes a Kavig?; a demon in. disposition is an incipient demon, a Kavig zz disposition is himself attracted towards a youth.’

19. Then, when character and wisdom recede from the countries of Irán (that is, they depart), so that destitution and also winter, produced by demons who are worshipping the demon, rush together from the vicinity of disaster (vóighn) on to the countries of Irán, where even rain becomes scanty and pesti- lence is secretly advancing and deceiving, so that deaths become numerous; thus even Ze of perverted wisdom, who is wicked, and the apostate also, who is unrighteous, rush together in companionship. 20. As what oze says they a// exclaim thus: * Con- sume and destroy, O ruler! for z¢ is to be consumed and destroyed by thee; destroy even the fre, consume even as food those who are the protection of the association enforcing e/zgzous obedience, and those leading on the poor wan of the righteous dispensation by their guidance. 2r. So that they shall make him thoroughly detached and smite him;

1 So far, this statement ($$ 11-16) seems to be ascribed to Aüharmazd ; but what follows ($$ 17, 18, 20) appears to represent the sentiments of some Iránians of those later times.

? See Chap. II, 9 n.

CHAPTER VIII, 17-26. 99

likewise wisdom is the wealth they bring him, az it is when property is being carried off by them, zat the wisdom conveyed by them arises.

? See Chap. II, 9 n.

CHAPTER VIII, 17-26. 99

likewise wisdom is the wealth they bring him, az it is when property is being carried off by them, zat the wisdom conveyed by them arises.

22. 'And in that age, O righteous oze of the Spitamas! the coming of my desire is not purely for thee, nor is a thorough belief of the departure of life, so that the bringing and conducting of a speaker of promises (mitragóv) is not necessary; those of the perfect apostate injure this discourse of thine, the Avesta and Zand, so that they shall make 7/ thoroughly weak ; and those of the perfect apostate harass their own souls, for love of the wealth which he produced.'

23. And about the ninth and tenth centuries this also it says, that, ‘as that age proceeds, this is what occurs, O Zaratüst of the Spitimas! when many apostates utter the righteousness of priestly instruc- tion and authority, z/Zzc£ is wickedness towards me, they cause begging for water, they wither vegetation, and they put down all excellence which is due to the manifestation of righteousness.’

24. Again Zaratüst enquired of him thus: ‘What do they so produce by that, O Athaymazd! when they cause begging for water, they wither vegetation, and they put down all excellence due to the mani- festation of righteousness?’ 25. And Adharmazd spoke thus: “They so produce those /ugs among them, O Zaratüst! when they mention a greater reward for bantlings and relations than that of their own souls (that is, they talk more concerning their allowance, where it is that for their own). 26. More- over, they give to the Kigs and Karaps, for some repute wih the shepherd people of the husbandman, and with the swift-horsed people of the warrior, as

H 2

100 DÍNKARD, BOOK VII.

though they would provide us! here below with a large share of meat, that they would make our privilege, just as we’ here supply him with meat whom we render greatly precious. 27. The property of even a wicked man here below, O Zaratüst! in the average opinion among the disorganized (anárá- stan6) is a dignified provision (that is, we form a strong opinion, the approval of which is more to be asserted as being the opinion of a poor righteous man, about a worthy righteous man whose manifest righteousness is a homage (franámisnó) to duty and good works).

28. Again he enquired of him thus: ‘Is there so perfect a manifestation here below, in the age of the worldly existence of the religion of the Mazda-wor- shippers (that is, is there a lodgement of the religion of the Mazda-worshippers in any one)?’ 29. And Atharmazd spoke thus: ‘It is so, among those men of mine’, O Zaratüst! for here below there are priests who are eloquent, and they, too, are men voluble and requisite in the embodied existence, all-beneficent and producing the destruction of harm and the wizard; the people of the wicked tyrant say also regarding them, ¢hat, excepting thee, O Zaratüst! they rightly practise righteousness more largely, more powerfully, and more volubly. 30. Blind are those of the fiend, who are consulting with thee and are unaware of the tyrant; and observant are also those of the fiend who consult with them and think of ¿heir intelligence, and oppose the imbecile (aná- kásih-aümónd) apostate who is near them, so that

' The archangels.

* Reading minam, instead of madam which is unintelligible here,

CHAPTER VIII, 27934. 101

they say! this, namely: “As /o this which thou tellest us, 24 is evidently not so as thou sayest,” of which they speak thus: “This duty of thy man is not mine (that is, it is not necessary for me to perform) nor thine (that is, it is not necessary even for thee to perform), because z¢ is not this which is righteousness (that is, not a good work). 31. For this ove is produced for these words and thoughts of thine, of whom thou, too, art aware, he who is whatever is here below of Aüshégar*? of thoughtful controversy, O Zaratüst of the Spitamas! for he brings into notice, through the intermingling of his own soul, 42m who is righteous, or has not become so.’

32. This, too, he says, namely: ‘Of those, O Zaratüst of the Spitamas! who come in the ninth and tenth centuries, I tell thee that they are of the fiend of Greed (Azi); it is in žer womb that they are to be fashioned, they who assist those who would be vicious, through pre-eminence in leader- ship, or through excellence in subserviency.'

33. And this, too, it says about them: ‘ Those men are much to be destroyed;’ so it is said by Aühazmazg that ‘these who are righteous, who carry away a corpse in this world, distress their fire, according to every high-priest?, and even long- flowing water; their bodies, which are really cess- pools * of a terrible character, become very assisting for the tormentors whose corpses are grievously

wicked. 34. Concerning them I tell thee, O Zara- ee IL e td e mnêna 1 To the apostate. 2 See §§ 55-60 and Chap. I, 42 n. Here spelt Aükhshédar. 3 Reading dastür, instead of vastfr. * Pahl. mayá-vakhdün = Pers. 4b-gir.

102 DÍNKARD, BOOK VIT.

34. Concerning them I tell thee, O Zara- ee IL e td e mnêna 1 To the apostate. 2 See §§ 55-60 and Chap. I, 42 n. Here spelt Aükhshédar. 3 Reading dastür, instead of vastfr. * Pahl. mayá-vakhdün = Pers. 4b-gir.

102 DÍNKARD, BOOK VIT.

tüst of the Spitamas! that, in the ninth and tenth centuries, ‘herve come those who are the brood of the fiend and the wound-producer (reshgár)! of the evil spirit; even one of them is more to be destroyed than ten demon-worshippers?; they also produce extermination for these who are mine, for these of my religion, whom they calla provision for destruc- tion (that is, when it is possible to live in our way, and ours are wicked, they diminish in superiority). 35. Even the iniquity that they shall commit in leadership and subserviency, the sin which is smiting thee, they call a trifle (khalakó), O pure one of the Spitamas! and the smiter, they say, is Ze whom these of thy religion of Mazda-worshippers smite. 36. Besides thee, O Zaratüst! they distress those duties, too, which ave to be acquired y thy people (lagánó); they think scornfully of this ceremonial of thine, scornfully of zy worship, O Zaratüst! and they think scornfully of both the two blessed utter- ances?, the Avesta and Zand, which were proclaimed to thee ġy me who am the most propitious of spirits. 37. They foster villainous outrage, azd they say the best work for mankind is immoderate fighting whose joyfulness is due to actions that are villainous; those, too, ¿žať they exterminate are the existences due to the spirits, they exterminate their own souls, they exterminate the embodied existences of the world ; and they produce lamentation for the soul, and even the religion, as regards what is the mode of controll- ing orthodox people ¢egether with the iniquitous of the same period.’

38. And this, too, it says, that Zaratüst enquired

' Or it may be riyágár, ‘hypocrite.’ ? Or ‘idolators.’ ` Pahl. váfrigánih = Av. urvátá.

CHAPTER VIII, 35-44. 103

of Adharmazd thus: ‘So what skall we prescribe for those who are not capable, through being poor (that is, they have no means), nor have they troops, nor a protector over žem, and they have many per- secutors?' 39. And Aühazmaz4 spoke thus: ‘The strong-minded ! man, through understanding, is a token of the development of those who, not being in the army, are capable; their persecutors also are many, and the passing over of authority is owing to the iniquitous of the same period.’

40. This, too, it says, that Zaratüst enquired thus: ‘Is he, O Adhaymazd! who is a Kai or a Karap, or he who is a most evil ruler in authority, mingled again with the good?’ 41. And Atharmazd spoke thus: ‘Even he®.’

42. Zaratüst also enquired thus: ‘Is he, too, O Atharmazd! who is one of those of the good sovereignty, mingled again with the good; or these, such as the Kaisar and Khákán??' 43. And Athaymazd spoke thus: ‘Even that former, O Zaratüst !’

And Atharmazd spoke thus: ‘Even he®.’

44. About the same iniquitous‘ this, too, he says, namely: ‘When they are aware and understand about the sayings (galimakó) due to righteousness, they are pleased, so that a bribe seems better to them than duty and good works; they love the darkness rather than light, the existence they love

1 Assuming that toshtd-minisnd is a miswriting of toshinó- mínisnó.

2 That is, after expiating his misdeeds by his allotted punishment. The last thirteen Pahlavi words of $$ 42, 43 are also added here by mistake in the MS.

3 The Byzantine emperor and the sovereign Khan of the invaders from the east.

* Mentioned in $$ 37, 39.

104 DÎNKARD, BOOK VII.

is the worst existence rather than the best existence, and they promote difficulty. 45. Concerning them, too, I tell thee that they are more to be destroyed than the leaping (shasf6) serpent which is like a wolf or a lion, and they ever advance in malice and persecution from that Zizz till when that man arrives who is Kitró-méhónó! the righteous, with the victorious club. 46. He Zas marched with fifty triplets of men? who are disciples, powerful and tall, looking after duties and ordinances, wide- shouldered, stout-armed, and very hairy (kabed- milih), so that their appearance is rough and of a black colour?, wherefore the demon and the iniquity proceeding from him fear them. 47. He also smites the evil spirit, Zoge/Zer with Azs creatures; and those three manifest branches, that worship the fiend with simultaneous worship, are really these who march for eminent service on horses, even the Turkish demons with dishevelled hair, the Arab, and also Shedaspé * the ecclesiastical Aruman.

* So spelt here, but in Dk. IX, xli, 6, it is Kitrag-méhónó, and other slight variations occur in the best MSS. of Bd. XX, 7, 31; XXIX. 5; Byt. III, 25, 26; Dd. XC, 3; butthey can all be traced to an original Aitró-méhan = Av. Kithró-maéthanem, ‘of the racial home,’ a title applied both to the river and the immortal sacerdotal ruler of Kangdez. The latter is supposed to be Péshyótanó, a son of king Vistásp, who is expected to restore religious rites in Irán and throughout the world.

? With 150 disciples, as stated in Byt. III, 27, 29, 42. Here it is written levatd 50 3-gabráán.

* Byt. III, 27, 20, 42, states that they wear black marten fur.

* In Byt. II, 3, 5, 8, 21, this name is written Shégáspih which can also be read Shédasfas, and is probably a corrupt pronunciation of the name of some Byzantine emperor or general (such as Theodosius) who had signally defeated the Persians some time in

the fifth to seventh century, in which period Zaratüst's millennium probably ended,

CHAPTER VIII, 45-55. 105

105

48. ‘And he Zas then to attract men, contented and discontented, mostly through the incentive of duty; he who is not contented (that is, not agreeing with what he says) contentedly pays respect to him, O Zaratüst! (so that he brings him into the religion). 49. Likewise, through that club, he makes oze press in the same manner ; so that oze is distressed by his hand to hold others zx contempt, through the valiant arm and through the youthful bodily organs. 50. And he attaches power and triumph to his religion of Aühazmazd, and through that power and triumph they become ever respected thenceforth, when those arrive who are the sons of Zaratüst, who shall pro- duce the renovation in an existence undecaying and immortal, hungerless and thirstless, the long-con- tinued perpetuity including all.'

51. And about the separation (burinakó) of the ten centuries in the one millennium of Zaratüst, and the tidings of AüshéZar!, son of Zaratüst, it says also this, namely : * When that century fully elapses which is the first of the religion of the Mazda- worshippers, from the time when Zaratüst came forward to Zzs conference, what is the separation of this first century?’ 52. And Aühazmaz4 spoke thus: ‘The sun conceals zése/f’ 53. ‘What is the separation after the second, third, fourth, fifA, sixth, seventh, eighth, ninth, ov tenth century?’ 54. And Aûharmazd spoke thus: “The sun conceals 2/se/f-"

55. Then, when thirty winters of the tenth cen- tury are unelapsed (that is, thirty winters are remaining) a maiden, who is Shemig-abá ?, walks up

! See Chap. I, 42. 2 « Having a renowned father,’ the Zváris of Av. Srû tad- fedhri,

Yt. XIII, 141.

106 DÍNKARD, BOOK VII.

ee.

to the water; she that is the mother of that famous AüshéZar, and her former lineage is from Vóhá- ró£ó-1 Frahányán! in the family of [sad vástar, the son of Zaratüst ‘dat is brought forth by Arang. 56. Then ske sits in that water and drinks 24, and she kindles in a high degree those germs which were the third of the last that the righteous Zaratüst was dropping forth originally, and they introduce that son whose name is the Developer of Righteous- ness? 57. Though she is fifteen years old, the girl (kanig) as not before that associated with men ° ; nor afterwards, when she becomes pregnant, has she done so before the time when she gives birth.

57. Though she is fifteen years old, the girl (kanig) as not before that associated with men ° ; nor afterwards, when she becomes pregnant, has she done so before the time when she gives birth.

58. When that man becomes thirty years old, the sun stands still in the zenith (bálistó) of the sky for the duration of ten days and ten nights, and it arrives again at that place where it was first appointed by allotment, where it occupies one finger-dreadth out of the four finger-dveadths, and it shines over all the regions which are seven. 59. So, too, O Zaratüst! of them themselves, their declara- tion is thus, that they know that the separation of the millennium, which this religion as heard about by listening, is thus ; aud of those who do not even then know, that it is something which is different.

60. Then, when that man becomes thirty years old, he confers with the archangels, the good rulers and good providers; oz the morrow, in the daylight of the day, 77 zs moreover manifest, when the embodied existence is thus undistressed — without

! pee Yt. XIII, 95.

? The Pahlavi interpretation of Aüshégar which is an im- perfect transcript of the Av. Ukhshyad-ereta of Yt. XIII, 128.

* Pahl. ‘levat gabráánó bara vepaytdd.’

CHAPTER VIII, 56—Ix, 2. 107

a Kai and without a Karap (that is, not deaf and blind to the affairs of the sacred beings), and is to be appropriated (that is, has not made its own self apart from the affairs of the sacred beings), and is produced full of life—that it has become extending (válán), and remains again great zz various places in Airán-vég where the good Dáiti ! zs.

61. These are the characteristics as regards the two centuries which are the ninth and tenth; the accuracy of what was to come has continued and this has happened, and both are declared as regards the accuracy which is stated on evidence as to what will happen.

CHAPTER IX.

I. About the marvellousness which is after the end of the millennium of Zaratüst and the arrival of Afishédar, until the end of the millennium of AüshéZar and the arrival of Afishédar-mah ; and as to tidings of the same period.

2. The marvellousness of Afishédar as to birth ?, glory of person, sayings and actions; the standing of the sun ten days amid the sky *; the perishing of the fiend of the four-legged race; the production of a three-spring cloudless influence * for vegetation; the weakening of superfluity and destitution; the extreme strengthening of alliance; the gratification due to the good friendship of foreigners; the great

increase of the wisdom of religion; and the praise AD o- En tti 1 See Chap. III, 51, 54; Bd. XX, 13. It is the name of a river. 2 See Chap. VIII, 55-57. 8 See Chap. VIII, 58. 4 Pahl. ‘ 3-zarem4 an-avargarih.’

108 DINKARD, BOOK VII. Pe oo —

of Aüshédar's smiting with a serpent-scourge of several kinds zz the religion of the Mazda-wor- shippers.

III, 51, 54; Bd. XX, 13. It is the name of a river. 2 See Chap. VIII, 55-57. 8 See Chap. VIII, 58. 4 Pahl. ‘ 3-zarem4 an-avargarih.’

108 DINKARD, BOOK VII. Pe oo —

of Aüshédar's smiting with a serpent-scourge of several kinds zz the religion of the Mazda-wor- shippers.

3. The mightiness of the resources in the fifth century of the same millennium; the manifestation of the wizard Mahrküs ' for seven years, in the year which is reported in all the regions which are seven; the coming on and arrival of the winter of Mahrkás, the perishing of most of mankind az animals within three winters and in the fourth, through the awful- ness of those winters and the witchcraft of Mahrküs ; and the dying away of Mahrküs of scanty progeny (gasükó-zahisnó), during the fourth winter, through the Dahman Áfrin?. 4. The opening of the en- closure made by Yim, the coming of mankind and animals therefrom, and the complete progress of mankind and animals again, arising specially from them.

s. After those winters, the abundant and great increase in the milk of cattle, and the abundant nourishment of mankind by milk; the less distress of body z cattle, the fullness and prosperity of the world; the celebrity of assembled mankind, and the great increase of liberality. 6. Also the feebleness

1 Av. Mahrküsha of Westergaard’s Fragment VIII, 2, who is evidently a wizard or fiend; according to Pahl. Vd. II, 49 (Sp.) the evil winter which was foretold to Yim is called the winter of Markûs. In later times this name has been understood as Heb. Malkós, ‘autumnal rain ;’ so the idea of the fatal freezing winter of Mahrk(s, the intender of death, was abandoned for that of the deluging rain of Malkós, as in Mkh. XXVII, 28. In Dd. XXXVII, 94, both snow and rain are mentioned as produced by Mahrkás or Marküs (as it is always written in Pahlavi), and in Sd. IX, 5 only his name is stated. The most complete account of him is given in our text,

? The Afrîn of the Amesháspends.

CHAPTER IX, 3—10. 109

of poverty among mankind, 7zs/ like what revelation mentions thus: ‘Even so he, O Zaratüst! though he be more unfortunate than he who is accepting from him, is like the creator whose bounty of permanent liberality does thus, in the embodied existence, remain in his dwelling.'

7. And this, too, it says, namely: ‘When that winter passes away, of which z/ zs said that 24 zs boisterous and destructive !, then a wild beast, black and wide-travelling, walks vp to the Mazda-worship- pers, and thus it thinks, that they wo worship Mazda will therefore not finally hate us more than him who is their own progeny, the son whom they thus bring up as a Mazda-worshipper here below, in fondness and freedom from malice towards well- yielding cattle.

8. “Then Ashavahistó calls out to the Mazda- worshippers from the upper region, and thus he speaks: “ You are for the worship of Mazda; let no one of you become such a slaughterer of cattle as the slaughterers you have been before. 9. Recom- mend increase in gifts, recommend neighbourliness in person; are you worshipping Mazda? do you slaughter cattle ? do you slaughter those of them which give you assistance, which speak to you thus: ‘On account of your helpfulness ove tells you that you are worshipping Mazda and you may eat?’ I am in neighbourliness before that, until the deme when you exclaim: ‘ Mine ave the serpent and toad.’

10. ‘“ And you recommend increase, you recom- mend neighbourliness, and the Mazda-worshippers slaughter cattle, even those of them who give them

1 The Pahlavi version of Av. 'stakhrahé meretó zaya’ in Westerg. Frag. VIII, 2.

IIO DÍNKARD, BOOK VII.

assistance, so that you are worshipping Mazda and you eat; I am in neighbourliness before that, until the time when you exclaim: ‘Mine ave the serpent and toad.

11. ‘“Contentedly the Mazda-worshippers slaughter cattle, contentedly the cattle of the Mazda-worship- pers let ‘hem butcher ', and contented are the cattle when they do not butcher /Ze(; contentedly the Mazda-worshippers eat cattle, and contented are the cattle when they eat them. 12. And then, when there are spirits, the slaughterers and whatever they slaughter, the butchers and whatever they butcher, and the eaters and whatever they eat ave alike watched dy them.”’

13. And this, too, it says, namely: ‘ When that century fully elapses, which is the fifth in the second millennium as regards the religion of the Mazda- worshippers, then of all those who ave upon the earth, the existences which are both wicked and righteous, two-thirds zz the land of Irán are righteous and one-thzrd wicked ; and so likewise the Türánians and those who are around Irán remain non-Iránian around Irán; the chief increase in dwellings here below, of those in the embodied existence, remains just as now.’

14. And this, too, it says, namely: ‘When that millennium as fully elapsed, which is the first of the religion of the Mazda-worshippers, what is the separation after the first century ?' 15. And Aühaz- maz4 spoke thus: ‘The sun conceals z/se/f' 16. ‘And what is the separation after the second, third, fourth, fifth, sixth, seventh, eighth, ninth, o» tenth

* Assuming that bür'závand stands for bürin&nd which occurs in $ 12.

CHAPTER IX, IT-22. III

century?’ 17. And Aühazmazd spoke thus: * The sun conceals z¢se/f’

‘And what is the separation after the second, third, fourth, fifth, sixth, seventh, eighth, ninth, o» tenth

* Assuming that bür'závand stands for bürin&nd which occurs in $ 12.

CHAPTER IX, IT-22. III

century?’ 17. And Aühazmazd spoke thus: * The sun conceals z¢se/f’

18. Then, when thirty winters of the tenth century ave unelapsed (aránakó), a maiden, who is Shapir- abal, walks up to the water; se that is the mother of that good Afishédar-mah 2, and her former lineage is from Vóhà-ró£ó-1 Frahányán?* in the family of Isadvastar, the son of Zaretüst that is brought forth by Arang. 19. Then she sits in that water and drinks 7¢, and she kindles in a high degree those germs which were the second of the last that the righteous Zaratüst was dropping forth originally, and they introduce that son whose name is the Developer of Worship‘ (that is, he augments liberality). 20. Though fifteen years old, the damsel (zihánakó) Žas not before that associated with men ; nor yet afterwards, when she becomes pregnant, has she done so before the time when she gives birth 5.

21. When that man becomes thirty years old, the sun stands still in the zenith of the sky for the duration of twenty days and nights *, and it shines over all the regions which are seven. 22. So, too, the declaration of them themselves is that they know

! * Having a good father, the Zváris of Av. Vanghu-fedhri, Xt alll, 142.

2 See Chap. I, 42. 3 See Chap. VIII, 55-57.

* The Pahlavi interpretation of Afishédar-mah which is an imperfect transcript of the Av. Ukhshyad-nemangh of Yt. XIII, 128.

5 Compare the summary in Dk. VIII, xiv, 13, as follows :— ‘The arrival of Afishédar-m4h, son of Zaratüst, at the end of the second millennium ; information aóou/ him and his time, and the destroyers of the organizers who were within the millennium of A üshédar.'

* The MS. omits a clause here, which occurs in Chap. VIII, 58, possibly by mistake, as part of it is given in Chap. X, 19.

112 DINKARD, BOOK VII.

that the separation of the millennium, which this religion Zzs heard about by listening, is even thus; and of those who do not even then know, that it is something which is different.

23. When that man becomes thirty years old, he confers with the archangels, the good rulers and good providers; oz the morrow, in the daylight of the day, z¢ zs moreover manifest, when the embodied existence is ‘Aus undistressed—without a Kai and without a Karap (that is, not blind and not deaf to the affairs of the sacred beings), and is to be appropriated (that is, has not made its own self apart from the affairs of the sacred beings), and is produced full of life—that it has become extending, and is again great 77 various places in Airán-vég where the good Dáiti zs.

CHAPTER X.

1. About the marvellousness which is after the end of the millennium of Aüshézar and the arrival of Aüshégar-máh, until the end of the millennium of Aüshégar-máh and the arrival of Sósháns; and as to tidings of the same period.

2. The marvellousness of Adshédar-mah as to birth?, glory of person, sayings, and actions; the standing of the sun amid the sky twenty days long ? ; and the increase of the milk of cattle arrives at a maximum (avartüm), just as what it says, that one milks only one mature cow (tóráà az) for a thousand men, avd that he brings as much milk as a thousand men veguire; also the feebleness of

* See Chap. IX, 18-20. ? See Chap. IX, 21.

CHAPTER IX, 23-X, 6. d

hunger and thirst is /zs/ as it says, that by only a single ration one becomes satisfied for three nights, and whoever eats a leg of mutton Zas plenty for himse/f for three days and nights. 3. The diminu- tion of decay and extension (véshth) of life, the increase of humility and peace, and the perfection of liberality and enjoyment in the world.

4. Like this which revelation states, that, when the first ten winters in the last millennium pass away, the Mazda-worshippers then make enquiry together thus: ‘ Ave we really more hairy-headed (sar-vars- z£-tar) than occurred before, owing to the well- yielding cattle, so that food and clothing are less necessary for us? Has affection come to us more completely, owing to those cattle, than it was ours before? Have we grown up less deteriorated in the hair, by old age, than z%ose grown up before? Ave the thoughts, words, and deeds of our women and children more instructed than they were before? 5. And Zas this thing occurred, that he is classed as disqualifed who in training a child has become quite retrogressive (pas-üruzd), and is Zzs penalty arranged? Does the fiend think of the Karap class, and are they utterly destroyed by her through those whose thoughts are most evil, devoid of righteous- ness, and devoid of a liking for righteousness? 6. Near here, in the disturbance of the existences, does that happen as heard by us from the ancients, when listening 40 the true proclaimers of the Mazda- worshippers? And now, even when our numbers are so greatly maintaining this dispensation, do we sanctify (aharáyinem) righteousness (that is, do we perform duty and good works) more vociferously and more strenuously ?’

[47] I

114 DÍNKARD, BOOK VII.

And now, even when our numbers are so greatly maintaining this dispensation, do we sanctify (aharáyinem) righteousness (that is, do we perform duty and good works) more vociferously and more strenuously ?’

[47] I

114 DÍNKARD, BOOK VII.

7. This, too, it says, even that no one passes away in the last millennium, other than those whom they smite with a scaffold weapon !, and those who pass away from old age. 8. When fifty-three years of that millennium of his have remained, the sweet- ness and oiliness in milk and vegetables are so completed that, on account of the freedom of man- kind from wanting meat, they shall leave off the eating of meat, and their food becomes milk and vegetables. 9. When three years have remained, they shall leave off even the drinking of milk, and their food and drink become water and vegetables.

ro. And in his millennium ave the breaking (lánakó) of the fetters of Dahak?, the rousing of Kerésáspó? for the smiting of Dahák, the arrival of Kai-Khüsró* and his companions for the assis- tance of Sósháns in the production of the renovation of the universe, and the provision of most of man- kind with the Gáthic disposition and law; also the occurrence of many other wonders and marvels is manifest in that millennium of his.

11. And this, too, it says, namely: ‘When that millennium Žas fully elapsed, which is the second of the religion of the Mazda-worshippers, what is the separation after the first century?’ 12. And Atthaymazd spoke thus: ‘The sun conceals zdself,’

13. ‘And what is the separation after the second, —————————— NCC 0n " Reading pavan dâr snesh, as in some modern copies; but the old MS. of 1659 has run the last two words together, so as to produce pavan dárégüsh, “as destitute,’ which must be wrong.

* For details see Byt. III, 55-57; Bd. XXIX, 9; Dd. XXXVII, 97; Dk. IX, xv, 2. It may be noticed that this release of the demoniacal tyrant is expected to follow the triumph of strict vegetarianism.

* See further Byt. III, 59-61 ; Bd. XXIX, 7, 8.

* See Mkh. XXVII, 59-63; LVII, 7; Dd. XXXVI, 3.

CHAPTER X, 7-18. IIS

third, fourth, fifth, sixth, seventh, eighth, ninth, oz tenth century?’ 14. And Adhaymazd spoke thus : “The sun conceals z/se/f-'

* See further Byt. III, 59-61 ; Bd. XXIX, 7, 8.

* See Mkh. XXVII, 59-63; LVII, 7; Dd. XXXVI, 3.

CHAPTER X, 7-18. IIS

third, fourth, fifth, sixth, seventh, eighth, ninth, oz tenth century?’ 14. And Adhaymazd spoke thus : “The sun conceals z/se/f-'

Is. And when thirty winters of the tenth century are unelapsed, that maiden, who is Góbák-abü !, walks up to the water; she that is the mother of that testifying Sósháns who is the guide to conveying away the opposition of the destroyer, and her former lineage is from Vóhà-róZ£ó-i Frahányán? in the family of Îsaďvâstar, the son of Zaratüst that is brought forth by Arang. 16. ‘That maiden whose title is All-overpowerer is thus all-overpowering, because through giving birth she brings forth him who over- powers all, both the affliction owing to demons, and also that owing to mankind * 17. Then she sits in that water, when she is fifteen years old, and it introduces zz/o the girl him ‘whose name is the Triumphant Benefiter, and Zzs title is the Body- maker; such a benefiter as benefits (savinéd6) the whole embodied existence, and such a déody-maker, alike possessing body and possessing life, as petitions about the disturbance of the embodied existences and mankind *.’ 18. Not before that Aas she asso- ciated with men; nor yet afterwards, when she becomes pregnant, as she done so before the time when she gives birth °.

1 «Having a testifying father,’ the Pahlavi of Av. Eredad-fedhri, Yt. XIII, 142.

? See Chap. VIII, 55-57.

3 'The Pahlavi version of Yt. XIII, 142, latter clause.

* From the Pahlavi version of Yt. XIII, 129.

^ Compare the summary in Dk. VIII, xiv, 14, 15, as follows :— * The coming and arrival of Sósháns, son of Zarat(st, at the end of the third millennium, the destroyers of the organizers who were within the millennium of Afishédar-m4h, the arrival of Séshins,

116 DÍNKARD, BOOK VII.

19. When that man becomes thirty years old, the sun stands still in the zenith of the sky for the duration of thirty days and nights, and it arrives again at that place where it was appointed by allotment.

CHAPTER XI.

1. About the marvellousness which is after the end of the millennium of AüshéZar-máh and the arrival of the Triumphant Benefiter, until the end of the fifty-seventh year of Sósháns and the produc- tion of the renovation among the existences.

2. Concerning the marvellousness of Sósháns as to splendour and glory of person, it says that ‘when the coming of the last rotation of those rotations of the seasons of Adshédar-mah occurs, the man Sósháns is born! whose food is spiritual and body sunny (that is, his body is as radiant as the sun) ;' also this, that *he looks on all sides with six-eyed power (6-dóisarih), and sees the remedy for perse- cution by the fiend.’

whose food is spiritual and body sunny (that is, his body is as radiant as the sun) ;' also this, that *he looks on all sides with six-eyed power (6-dóisarih), and sees the remedy for perse- cution by the fiend.’

3. This, too, that with him is the triumphant Kayan glory ‘which the mighty Frégün? bore when Az Dahák? was smitten by him; also Kai-Khüsrói* was bearing it when the Tür Frangrásiyák* was smitten by him; also Frangrástyák bore it when the Drvé Zénigák * was smitten by him; and Kai-

and information aóou/ SÓsháns and his time. Also, as to the renovation of s/he universe and the future existence, z/ is declared that they arise in his time.’

* The date here indicated seems to be about twenty-eight years later than that intended in Chap. X, 15-19.

? See Chap. I, 25. * See Chap I, 26.

* See Chap. I, 39. * See Chap. I, 31, 39.

* Av. Drvau Zainigáus, an Arab chieftain who invaded Irán

CHAPTER X, I9-XI, 7. I17

Vistásp' shall bear it when you fully attract him to righteousness, and through it he shall carry off the fiend from the concerns of the world of righteousness ?.'

4. And this, too, that in fifty-seven of his years there occur the annihilation of the fiendishness of the two-legged race and others, and the subjugation of disease and decrepitude, of death and persecution, and of the original evil of tyranny, apostasy, and depravity; ¿kere arise a perpetual verdant growth of vegetation and the primitive gift of joyfulness; and there are seventeen years of vegetable-eating, thirty years of water-drinking, and ten years of spiritual food.

s. And all the splendour, glory, and power, which have arisen in all those possessing splendour, glory, and power, are in him on whom they arrive together and for those who are his, when many inferior human beings are aroused splendid 244 powerful; and through their power and glory all the troops of the fiend are smitten. 6. And all mankind remain of one accord in the religion of AühazmazZ, owing to the will of the creator, the command of that apostle, and the resources of his companions.

7. At the end of the fifty-seven years the fiend and Aharman are annihilated, the renovation for the future existence occurs, and the whole of the good creation is provided with purity and perfect

rn ANNE SUME. i in early times and killed many with his evil eye, till the Iránians invited Frangrástyák to destroy him (see Darmesteter's French translation of part of Chap. XLI of Iránian Bundahis in Annales du Musée Guimet, vol. xxii, p. 401).

1 See Chap. I, 41.

2 From a Pahlavi version of Yt. XIX, 92, 93, with the second and third clauses transposed.

XLI of Iránian Bundahis in Annales du Musée Guimet, vol. xxii, p. 401).

1 See Chap. I, 41.

2 From a Pahlavi version of Yt. XIX, 92, 93, with the second and third clauses transposed.

118 DINKARD, BOOK VII. eee a splendour. 8. Just as revelation states thus: ‘When that millennium as fully elapsed, which is the third of the religion of the Mazda-worshippers, that Mazda-worshipper whose name is so Trium- phant! then marches forward from the water Kanyisà? with a thousand companions and also maidens of restrained disposition and blindly- striving behaviour?; and he smites the wicked people who ave tyrannical, and annihilates them.’ 9. Then those Mazda-worshippers smite, and none are smiting them. 10. Then those Mazda- worshippers produce a longing for a renovation among the existences, ove ever-living, ever-beneficial, and ever desiring a Lord. 11. ‘Then I, who am Atthaymazd, produce the renovation according to the longing among the existences, ove ever-living, ever-beneficial, and ever desiring a Lord.’

1 See Chap. X, 17.

? Reading the name as Pázand ; if it were Pahlavi it would have to be read Kánmásái, because Iranian Páz. yi is very like Pahl. má. It is Kyánsih in Bd. XIII, 16; XX, 34; XXI, 6, 7, and represents Av. Kasava, the brackish lake or sea of Sagastán.

* Reading ‘va-bigar-#k-i vand khim va-kür-£akhó ras,’ and assuming that bigar is Ar. bikr, as an Arabic word is occasionally used in the Dinkard (see Chap. II, 2 n) though very rarely. Bd. XXX, 17, mentions ‘ fifteen men and fifteen damsels’ as assisting Sôshâns at the time of the renovation of the universe.

DINKARD.—BOOK V.

CHAPTER I.

1. The triumph of the creator Athaymazd, and glory of complete wisdom, is the divine (ahütg) religion of Mazda-worship.

2. The fifth book is about the sayings of the saintly Átür-farnbag !, son of Farukhzád, who was the leader of the orthodox, even as to the manuscript which is called Gyémará?. 3. The collected replies of Atay

! He was the leader of the orthodox about a.p. 815-835, and held a religious disputation with the heretic Abális in the presence of the Khalifah Al-Mâmûn (a.p. 813-833), as detailed in the MáZigán-i Gugastak Abális. He was also the first compiler of the Dinkard, probably of its first two Books, which are not yet discovered, as well as of some of the materials for the other Books. (See S. B. E., vol. xxxvii, p. 411, n. 1.)

813-833), as detailed in the MáZigán-i Gugastak Abális. He was also the first compiler of the Dinkard, probably of its first two Books, which are not yet discovered, as well as of some of the materials for the other Books. (See S. B. E., vol. xxxvii, p. 411, n. 1.)

? 'The name of this MS. can be only guessed. It occurs three times in each of the two MS. authorities, B and K43, and the simplest reading of five of these six occurrences would be Síimrá, so that the remaining one (Sarm4) may be neglected as a corruption. A final 4 in Pahlavi is a very certain indication of a Semitic word, for if a final of similar form occurs in an Iránian word, it represents either h or kh; so if the name were Iránian, its most probable reading would be Stmurkh. But, in $ 3, it is intimated that the MS. belonged to an ancient tribe, or congregation (ram); it also seems, from Chap. IV, 8, 9, that the religion of this tribe was not so inconsistent with Zoroastrianism as to prevent its members being taught that orthodox faith; and §§ 4, 5 of the present chapter appear to quote from that MS. some

120 DÍNKARD, BOOK V.

farnbag, son of Farukhzág, the leader of the ortho- dox, about several significant questions that ave the wonder of the moderns, which ave like the friendly words, spoken by him as 40 those of the ancient tribe! (káàd mon-ramán) who call 7¢ really their Gyémará, which ave obtaining? a like wonder for them openly accessible to him *.

4. About the unswerving and co-operating chief- tainship of those forefathers who went in mutually- friendly command of troops, and the complete enclosure of that tribe within the military control of Bükht-Narsíh * 5. About the disabling of vicious habits and evil deeds, which are entirely connected, and of the heinous demon-worship and mischief which

particulars regarding the siege of Jerusalem by Nebuchadnezzar. From these circumstances we may suspect that Átür-farnbag, while collecting materials for his Dinkard, had asked some Jewish friends what information their MSS. contained regarding the old Persians, as the two peoples had been in contact, more or less, ever since the time of the Achaemenian dynasty. If he did so enquire, the Jews would naturally search in the Talmud, in which references to the Persians still survive, though the text is no longer complete. The question is, therefore, whether the MS., whose name has been provisionally read Simrá, can have had any connection with the Talmud. It will be at once evident to any Pahlavi student that Pahl. st may be read gyê equally well, and that we have no better reason for reading Simrá than for the Gyémará, which has been put into the text, as a suggestion that Atür-farnbag was really referring to the Gemará of the Jews, the supplement to their commentary upon Scripture. Whether this can be clearly proved remains to be seen, and positive evidence seems scanty.

' Or ‘ congregation.’ * Or ‘including (vandig).'

Whether this can be clearly proved remains to be seen, and positive evidence seems scanty.

' Or ‘ congregation.’ * Or ‘including (vandig).'

* Pahl. * münsánó ham-shküp-vindig frs aübas yehamtinisnfg.’ From which it appears as if there had been a mutual interchange of information between him and his Jewish friends.

* The Pahlavi form of Bu‘At-i-najar, or Nebuchadnezzar.

CHAPTER I, 4-9. TA

are owing to them, through the ruler Kat-Loharásp! being sent, with Bükht-Narsih, from the country of Irán to Béta-Makdis? of Aram, and ¢hezr remaining in that quarter. 6. And the orthodox belief in the rude particulars of religious custom in the mutual deltberation of those of the tribe, the acquaintance with religion of a boor (durüstakó-1), the difficult arrangements, and the enquirer doubtful of the reli- gion after the many controversial, deliberative, and cause-investigating questions and answers adapted to the importunities of that wordy disciple °.

7. About how the accepting of this religion dy the prophets before Zaratüst occurred *, how the pure and saintly Zaratüst of the Spitimas came, and who will afterwards come as bringers of the same pure and good religion hereafter®. 8. That is, of the prophets, apostles, and accepters of the religion, there were they who accepted 77 concisely and com- pletely such as Gâyômard was, from whom came irregularly (durüstakó) suc as Masyé and Styámak, Háósháng, Tákhmórup, Yim, Frézàn, MánüsZihar, the Sámán, the Kayán, and also many other leaders in those times’. 9. And their acceptance expressly at various times is produced for action, and thereby the adversity of the creatures is removed, benefit

1 The father of Kai-Vistásp (see Bd. XXXI, 28, 29; XXXIV, 7). His expedition to Jerusalem is mentioned in Pahl. Mkh. XXVII, 67, and by some Arab writers.

2 «The holy place,’ a title of Jerusalem. 7

3 Not identified. From this point to Chap, IV, 7, Atûr-farnbag must have used the same authorities as the writer of Dk. VII; but he returns to the Gyémará in Chap. IV, 8.

* Dk. VII, i, 7-40. 5 Ibid; 4t. *- Ibid. 42.

7 See the details in Dk. VII, i, 7-40. $$ 1-8 have been already translated in Grundriss der iranischen Philologie, ii, 93-94.

122 DÍNKARD, BOOK V.

and prosperity ave sought, the world is controiled, and the creator and good creations are propitiated.

CHAPTER II.

5 Ibid; 4t. *- Ibid. 42.

7 See the details in Dk. VII, i, 7-40. $$ 1-8 have been already translated in Grundriss der iranischen Philologie, ii, 93-94.

122 DÍNKARD, BOOK V.

and prosperity ave sought, the world is controiled, and the creator and good creations are propitiated.

CHAPTER II.

1. In the pure light and equal to the archangels— collected together and reckoned together, since the original creation, and completely unmixed—Zara- tüst was spiritually fashioned and provided unde- fectively for the acceptance and propagation of the religion in the world'. 2. And when he is sent for the manifestation of restrained saintliness (mókih) and bodily substance,great glory and radiance become as much discernible in 42m as the same Zad come into the posterity of Yim who are Pórüsháspó ?, his father, and Dûkdâûb * who is his mother; and also while Ze is &ezzg born and for the duration of life, he produced a radiance, glow, and brilliance from the place of his own abode, that issued intensely and strongly, like the splendour of fire, to distant lands *.

3. Also about the wizards and witches, tyrants, Kigs, and Karaps, and other miscreants who have produced outrage for him during his birth and child- hood, with desire for his destruction; who ave manifestly come about Zzs death ox disablement, and even so far as ¢hose who have come into the visible assembly about the destruction of Zís glory and other causes of helplessness . 4. And also including the wolves and other wild beasts, to whom Ze was

Dk. VII, ii, 1, 2, 14-21, 36-42, 46, 415 Z8. Bill, 4. ? Ibid. r3. * Ibid. 3-8; Zs. XIII, 1-3.

* Ibid. 56-58; Zs. XIV, 7.

* Dk. VII, iii, 5-14; Zs. XVI, I=",

CHAPTER II, I-8. 123

cast forth by those of Pórüsháspó's kinsmen who were wizards, and the kindred of those frequenting demon-worship, but only as a test !.

5. Zu like manner zź is declared ¢hat, on account of Vohümanó zng welcome to him, he laughed out- right at birth ? 6. His coming for conference tth Aühazmazd?, and owing to Zzs accepting the religion, Aharman and many demons and fiends have come to him with exhibition of fear, offering of service, and the argument and entreaty of supplicants ; and all these have returned from him disapprovingly, defeatedly, and confusedly, through the pure pro- clamation of his Avesta, the unique perfection of Aühazmaz4Z's will *, and the indication of a prepared armament (virástó-zénih), a declared reward, a powerful sovereignty, and a way of injury Zo the destroyer.

7. Also the triumph of the sacred beings z» the end, and the peculiarity of the joint control of the demons ; how, before that, they rushed openly into the world and have dwindled, zerr bodily forms ae shattered^, and they are so converted into secret decay, that ZZer supplicants, deceived and de- ceivers, became awful disputants through confession of it.

8. And when, through completely accepting the religion from AühazmazZ, he came to the obedient king Kai-Vistásp to attract those of the world, he exhibited glorious actions of many kinds and the

1 Dk. VII, iii, 15-19; Zs. XVI, 8-11. EIBid,.2; Zs, XIV, 25, t3.

s Ibid. 6o-iv, 1; Zs. XXI, r1-XXII, 13. 4 Dk. VII, iv, 36-41, 61, 62.

5 [bid. 42. 44—46, 63.

124 DINKARD, BOOK V.

smiting of demons and fiends ; and Ze openly spoke the thoughts of king Vistásp and many of the multi- tude about hidden matters', zkus: ‘A person is possessing life only by destiny, and without his body, but with a like destiny, the person possessing life is restored;’ Ze was also opposing many wizards, demon-worshippers, demon-consulters, and those seduced óy? deceivers who are awful disputants. g. And this was the utterance of those twelve stars whose names ave those of the twelve zodzacal con- stellations, and the primitive learned of Bapél °, that have come to these, who ave asking questions of the chief rulers of Khvaniras, Zave to justify z/, in the controversy, with the spiritual and material customs and rude observances which are diversely manifested, onwards from ¢he £tze of Yim the splendid ; and the evidence of it, discernible with him, was that of Vohümanó, Ashavahistó, the fire, and some other good spirits 4,

10. Afterwards, too, the estimating and weighing of the whole utterance of the religion of A ûharmazd were held out by him to Vistásp and those of the world, as very accountably a wonder; and further, too, he remained as 24 were more conflicting with fellow-disputants than his own words opposing the fellow-disputants.

rr. Also when, through the effect of glory and the struggle for being saved, every class of apostles and prophets and manifestation of tokens and such- like were, with certain and striking evidence, casting down blessings, even thereupon ‘the obedient king

* Dk. VII, iv, 65, 71. * B has ‘and demon-separatists (va-shéda-gvtdakan),’ ! DEVI 19, is * Ibid. 74, 85; Zs. XXIII, 7.

CHAPTER II, 9-15. 125

Kai-Vistásp's fear of the adversary of religion, and also other causes, arose, on account of which he was then accepting the propagation of the religion !, when its great glory and beauty? were seen by him. 12. At first, Zarir?, Spend-dåg *, Frashóstar, and Gámásp 5, several of the realm who were noble, con- spicuous, and well-acting, the good and princes of mankind, beheld visibly the will and desirableness of Aühazmaz4 and the archangels, and the progressive religion of the creatures, fit for those completely victorious (hüZiragánig).

13. Lastly, the seizure and capturing (girinisnó) by the demons ave beheld and watched; and they have remained opposing, owing to the number of idolators competing wranglingly. 14. And much conflict and slaughter occurred, which arose purely, so that the mingling of the religion in the world proceeded $.

14. And much conflict and slaughter occurred, which arose purely, so that the mingling of the religion in the world proceeded $.

15. There are also his pure new bringers and complete controllers of the same religion, Aûshêdar 7, AüshéZar-máh?, and Sósháns?*; and through the complete progress of this religion of Aühazmaz4, all the good creatures become without disturbance and all-radiant *°.

! Dk. VII, iv, 87.

? K43 has varázó; but B, omitting the first letter, has 14fô, * praise.’

3 A brother and commander-in-chief of Vistásp, killed in the battle with Argásp, see Bd. XXXI, 29; YZ. 54-56.

* A son of Vistásp; see Dk. VII, vii, 5; YZ. 82-85.

5 Two brothers, see Chap. III, 4; Dk. VII, vi, 12 ; Zs. XXIII, ro.

* See Chap. III, 1. 7 Dk. VII, viii, 55-ix, 13.

$ Dk. VII, ix, 18-x, 10. * Dk. VII, x, 15-xi, 5.

1. pk, VII xi 6*r1.

126 DÍNKARD, BOOK V.

CHAPTER III.

1. About that which is manifested as regards the propitiousness, forward intellect, and complete virtue of Zaratüst, it is openly declared that, according to his explaining statements, there occurred such events as the victory of Kai-Vistásp and the Iranians over Argasp' and an army of Khyóns and other foreigners of innumerable kinds, and details on that subject; also other assistance of Vistásp and those of the realm in other necessities.

2. The killing of Zaratüst himself y Bradré-résh ? the Tür; the provision of a chariot ġy Sritó ? of the Visraps ; and whatever is on those subjects.

3. Also, specially, matters in the times to come, each consecutively, whew therein arrive devastators such as Alexander +, and the killer of Akré-khiradó 5, Mahrktis *, Dahák 7, and other devastators; extenders of belief (viravisn-valan) such as the Messiah (Mashikh), Mánih 5, and others ; periods such as the steel age?, that mingled with iron, and others; and organizers, restorers, and introducers of religion, such

! Dk. VII, iv, 77, 83, 84, 87-90; v, 7; this victory occurred in the thirtieth year of the religion, see Zs. XXIII, 8.

! Dk. VIL v1» n. * Dk. VII, vi, 2-11.

* Dk. VII, vii, 7.

* Or Aghrérad (Av. Aghraératha), killed by his brother Frásiyáv or Frangrásiyák of Tür, see Bd. XXIX, 5; XXXI, 15, 20—22.

* Dk. VII, i, 945 ix, 3. " Ibid. i, 26.

* A heretic who flourished A.D. 2 16-242 ; see Dk. IX, xxxix, 13 n.

* According to Byt. II, 21, 22, the steel age was the time of

Khüsró AnóÓshérván, and that mingled with iron at the end of Zaratüst's millennium,

CHAPTER II; I-IV, I. 127

as Artakhshatar', Átàzpág ?, Khasréi®, Péshyótan 4, Aüshégar, Adshédar-mah, Sósháns 5, and others.

IX, xxxix, 13 n.

* According to Byt. II, 21, 22, the steel age was the time of

Khüsró AnóÓshérván, and that mingled with iron at the end of Zaratüst's millennium,

CHAPTER II; I-IV, I. 127

as Artakhshatar', Átàzpág ?, Khasréi®, Péshyótan 4, Aüshégar, Adshédar-mah, Sósháns 5, and others.

4. The formation of custom, and the indications which Zave come to manifestation and wz/ arrive at various periods; and the proclamation of these, too, by Gamasp 5, from the teaching of Zaratüst, is what he wrote, together with the Avesta and Zand, upon oxhides, and it was written wzth gold, and kept in the royal treasury”. 5. And it was from it the high- priests of the rulers made many copies ; and after- wards, too, it is from it that it happened, both to the less intelligent and the corrupters, that ZZey were introducing different opinions avd different views.

CHAPTER IV.

1. About the selectness and perfection of the race of Iran, that is, how the destroyer and the mingling of defects came into the creation, first into the dis- tribution of the race [of mankind]? from the children of Siyámak ?, and good intellect, good disposition,

1 Ardashir Pápakán (A.D. 226—241), the founder of the Sásánian dynasty.

2 Son of Máraspend, and prime minister of Shahpühar II (A.D. 309-379).

3 Anóshérván (A.D. 531-578).

* A son of Vistásp and immortal ruler of Kangdez, see Dk. VII, iv, 81.

5 See Chap. II, 15. * See Chap. II, 12.

7 This was the original Avesta prepared by order of Vistásp, as stated in the last chapter of Dk. III, $ 3 (see S. B. E., vol. xxxvii, p. xxxi).

* B omits the words in brackets.

* Son of Masyé, called Sámak in Dk. VII, i, r5.

128 DINKARD, BOOK V.

proper affection, proper praise, proper modesty, observance of hope, liberality, truth, generosity, good friendship, and other capability, glory, and proper duty are more particularly included for Fravak !, and again altered for frontier peoples.

2. Such-like goodness and glory, again, through selection from a promiscuous origin—even till the coming on of various new contaminations, from the demons, among the children of Fravak—were for Háósháng and Vaégered’, as Háósháng through superior glory was ruler of the world, and Vaégered through provincial government (dahyükánih) be- came the cultivator and cherisher of the world ; and their well-destined descendants? aggrandized the race of the monarchs among the well-born provincial governors (dahyükán).

3. In union, such-like glory and goodness pro- ceeded, mutually connected, in various ages as settled by the annals (madig4n), and the frontiers of Atür * are penetrated ; also in various annals ZZere were in succession such men as Tákhmórup, Yim, Frégün the Áspigán, and Airi£ of Iran, the progenitor of Manas, Mants-khvarnar, and MánüsZihar 5.

4. And, besides including this one, who was a monarch of superior glory, and other monarchs such as are also in the same race*, the Kayáns? were ——— — ——— E SERie

* Son of Siyamak; he was progenitor of the fifteen undeformed races of mankind (see Bd. XV, 25, 3o, 31).

" Dk. VII, i, 16-18. “ K43 has ‘children,’

* Probably Assyria; but it is possible to read atval as Ar. a/val, and to translate ‘ancient frontiers.’

* For the foregoing names see Dk. VII, i, 19-30; ii, 70.

* Such as Aüzóbó in Dk. VII, i, 31.

* From Kai-Kobád to Kai-Khüsró, as stated in Dk. VEE, 33-49.

CHAPTER IV, 2-9. 129

chosen. 5. Even thus, as regards the Kayáns, the annals Zave always to consider him who is monarch as the right oze, who is a fellow-descendant of the lineage, and in whom the glory is residing.

6. The creator Athaymazd has informed Néryó- sang!, his own reminder, al a similar instance is the supreme Zaratüstship, and the glory of the reli- gion due to the same; also many othcr reasons, which ave recountable, ave declared in the Avesta, indications known only Zo an Iranian person of the best lineage. 7. And this, too, he has said, namely : ‘Great glory and goodness of this description are appropriatable by the same race, and ave even now * visibly manifest.’

8. About what ave the requirements of the tribe of those who call ZZzs really their Gyémara and*how they are effected by our acquaintance with revelation, that is, dy much recitation of it; only, several occa- sions (yávar 1-£and) are necessary in these times. 9. Also action and precaution ave possible for them, and among the actions and precautions ove is to assume more especially law and custom, and what- ever was perverted by us and again made true; and, as to those taught, several persons who are intel- lectual, seeking means, and friends of the soul, Lave come to teach complete delusions to them ; also for the same tribe and whomever it is proper to teach, when it is necessary for them, even a worldly BEEN 2 S nn L —

1 The usual messenger of Afiharmazd, see Dk. VII, iv, 84, 85.

? B has 'even anew, by writing kevan backwards, which converts the word into navak. From Chap. I, 7 to this point, the compiler could have found very little of his materials in a Jewish MS., excepting such as had been recently obtained from Persian sources.

[47] K

130 DÍNKARD, BOOK V.

priestly authority is guiding for /Za/ same tribe, because he has come}.

* It would seem that the tribe professed a different religion, but one that bore some resemblance to the Parsi faith in certain essential particulars. The remaining five-sixths of Dk. V are devoted to a miscellaneous collection of religious subjects, resem- bling a Riváyat.

SELECTIONS OF ZAD-SPARAM.

K 2

SELECTIONS OF ZAD-SPARAM*

CHAPTER XII.

The remaining five-sixths of Dk. V are devoted to a miscellaneous collection of religious subjects, resem- bling a Riváyat.

SELECTIONS OF ZAD-SPARAM.

K 2

SELECTIONS OF ZAD-SPARAM*

CHAPTER XII.

1. About the coming of the religion at a given time beng a resemblance such-like as the birth of a child through two united powers, which are the reception of semen y females in procreation, and delivering z¢ back to the fathers, and a period of struggling and intermingling, especialy by two means: a monarchy with? religion of the same tenets (ham-váZ-dénóih), and the existence of similar tenets to those of the monarchy zm” the custom of the religion. 2. The religion of the Mazda-worshippers, when the period of material

1 Zád-sparam was Dastür of Sirkán, about thirty parasangs south of Kirman, in A.D. 881. At a later date, probably about A.D. 900, he compiled three series of Selections, from religious texts then extant, and these have been preserved by the Parsis in the same MSS. as contain the DáZistán-i Dinik (see the Intro- duction). The first eleven chapters of this first series of Selections have been already translated in S. B. E., vol. v, pp. 155-186, as they refer to some of the subjects detailed in the Bundahis. The remaining chapters are here translated, except the last which refers to the Nasks and Gáthas, and will be found in S. B. E., vol. xxxvii, pp. 401-405. The MS. authorities for the text are K35 and T (see p. 2 and Introduction).

? T has ‘devoid of.’

134 SELECTIONS OF ZAD-SPARAM.

Á TT O

organization is being converted again into a spiritual nature, became manifest on the earth, first through Spendazmad! and afterwards through Aûharmazd, like the reception of a child ġy mothers and de- livering 24 back to the fathers.

3. The manifestation of the religion through Spendaymad was at that time when Frasiyav* kept back the water from the country of Iran, and brought the water again; in damsel form she was a speaker for 7/s manifestation, 24 reply 7o foreigners, at the house of MánüsZihar?, the monarch of the country of Irán. 4. She was also dressed, and wore radiant clothing which shone out on all sides for the length of a Hásar *, which is a distance, like a Parasang ; and, tied on her waist, she wore a golden sacred girdle which was the religion of the Mazda- worshippers itself.

5. As to the belt of the religion, it is ¢hat to which are connected the thirty-three fetters upon the thirty- three sins ë, according to which all sin is divided ; so that (kà) the damsels, by whom the tied sacred girdle of Spendaymad was seen, have become impetuous (taftigó) after that for a tied girdle, on account of its seeming beautiful.

6. And this was the motherhood which is supplied through Spendaymad, as a gift, in the year 528

' The female archangel who has special charge of the earth and virtuous women (see Dk. VII, ii, 19 n).

6. And this was the motherhood which is supplied through Spendaymad, as a gift, in the year 528

' The female archangel who has special charge of the earth and virtuous women (see Dk. VII, ii, 19 n).

? See Dk. VII, i, 31; and regarding his irrigation canals, see Bd. AX, 1", 345; XXL

* See Dk. VII, i, 29.

* A thousand steps of the two feet, or Roman mile ; see Bd. XXVI, 1.

* Thirty sins are detailed in Mkh. XXXVI, and thirty-three good works in XXXVII (see S. B. E., vol. xxiv, pp. 71-75).

CHAPTER XII, 3-IO. 135

before Zaratüst came out to Zs conference !, which is one of their statements from the annals of the religion čz a manuscript of the ancients.

7. The name of Zaratüst is also cited on the earth at 300 years before his conference ?. 8. For Irán, at the supplication even of the priests in the land, and for the sake of the pacification of a dispute arisen, Aühazmazg produced a great ox, by whom the boundary of Irán next to Türán was intimated by pawing with Zzs hoofs, and he was kept in a jungle. 9. Whenever contention arose, the boundary was fully made known by that ox, until it was the wish of Kai-Üs to take, fully covetously, a portion of the land of Taran back zz£» Irán, and he saw that the ox is about to act very ill-naturedly, because it was not besought with forms which were prescribed for it, where a boundary was intimated by it °.

IO. There were seven brothers, and he who was

1 [f this coming to conference with the spirits be ‘the coming of the religion,’ in the thirtieth year of Vistásp's reign, then, according to Bundahis chronology, these 528 years will carry us back to twenty-eight years before the accession of Mânûskîhar. As any alteration in the date of Mânûskîhar’s accession would disturb the millennial arrangement of Bd. XXXIV, it is probable that some copyist has miswritten the ciphers, and we ought to read 428. This legend appears not to occur elsewhere.

? According to Bd. XXXIV, 7, Kaí-Üs reigned from 360 to 210 years before ‘the coming of the religion.’ At this point a dislocation of the text occurs in all existing MSS., owing to the misplacement of a loose folio in some unknown copy written before 1530; the contents of this folio, $$ 8-16, are found in the existing MSS. three folios further on (after Chap. XIV, r4), and are here restored to their original position, as determined by the meaning of the

text. s T has ‘by that ox.’ This legend is also told in Dk. VII, ii,

62-66.

136 SELECTIONS OF ZAD-SPARAM.

the seventh was called Sritó'! the Seventh, the largest in body and chief in strength, belonging to those instructed in many subjects for Kai-Us, and he was among his princes. 11. Kai-Us summoned him into Ais presence and ordered 47m thus: ‘Go and kill that ox in the jungle !’

12. Sritó went, azd the ox whom he wished to kill expostulated with him, in human words, thus: ‘Do not kill me! for though thou canst kill me, he whose guardian spirit is in the Hóm, the death- dispeller, wz// also become manifest on the earth, Ze whose name is Zaratüst of the Spitámas ?, and wz proclaim thy bad action in the world. r3. And the distress in thy soul becomes such as is declared in revelation thus: “ As it occurs to him, so it does to Vadak?, when they mention his iniquity," and thy death becomes the like and, owing to death, it is mixed up with hers (that is, owing even to hers is the death of Sritó).'

14. When those words were heard by him, Sritó turned back, and went again to Kai-Us; also by his manner, and even apart from this, he stated * what the ox had spoken with awfulness, ard also thus:

' Srító, the seventh son (compare Dk. VII, li, 64), is not easy to identify. He could not have been Thrita the father of Keresáspa, because this Thrita the Sámán is said to have been a third son in Pahl. Yas. IX, 30 (Sp). He may have been Sritó of the Visraps, whose soul visited Vistásp in the latter part of his reign, about 350 years later, regarding which a legend is related in Dk. VII, vi, 2-11, and again mentioned in Dk. V, iii, 2; but there-is a want of corresponding details for identification.

* "This is the citation of his name mentioned in $ 7.

* The mother of Dahák, whose iniquity is considered as equal to that of the evil spirit, see Dd. LXXII, 5; Dk. IX, x, 3.

' T has “also by his manner he intimated end separately stated,’

CHAPTER XII, I1—20. t37

“I am more desirous /Zaz any one who is in the earth created by righteousness, tal you should now order destruction for the ox.’

15. And Kai-Us uttered Zs will, with the con- viction of superior wisdom, thus: ‘It is not certain whether he whose guardian spirit is in the Hêm, the death-dispeller, is himself, or not; and if he be, and be born!, whether he will become manifest, or not;’ and he commanded with severity, thus: ‘Go and kill it!’

16. And Sritó spoke thus: ‘/¢ zs not that I am without strength to kill, because z¢s reprieval by me was Owing to its remonstrance, mentioned to me, that a high-priest is to arise ?.

17. So z£ is declared thus, zz another revelation (dénó zagái) *, when the Türánians were backward in heart, Kai-Üs spoke thus: ‘Go out to a certain jungle, in which dwell many chiefs of the witches, and they w% cut thee up without any striving of heart.’

18. And Sritó went up to the jungle, were many witches saw him, who kept their jaws open, and they spoke about the handsome man thus: ‘Slay and do not spare!’ 19. And compassion having gone out of his heart, he went back to the other jungle and, with his fist, he broke the back of the ox in three places; and the ox, awfully convulsed (skiftó bar- hamakó), kept p an outcry.

20. After the slaughter of the ox, owing to its

convulsed state which was heard by him, the

1 T omits ‘and be born.’

2 The misplaced folio, which begins with § 8, ends here, but it is not quite certain that a few lines of text are not still missing.

3 T has ‘at another Zime (bên zagá).'

138 SELECTIONS OF ZAD-SPARAM.

remembrance of it then became grievous to Srító ; and he went back to Kai-Us, and informed him how it was, and begged him that he sZoz/Z finish off by slaying him !, because his life was not desirable.

21. Kai-Üs spoke thus: ‘Skal? I slay thee, for it was not designed by thee?’

22. And Sritó spoke thus: ‘If thou wilt not slay me, then I sha// slay thee.’

23. Again Kai-Us spoke thus: ‘Do not thou slay me, for I am the monarch of the world.’

24. Sritó continued Zs discontent, until Kai-Üs ordered him thus: ‘Go out to a certain jungle, because a witch in the shape of a dog is in it, and she will slay thee.’

25. Zhen Sritó went out to that jungle, and that witch in the shape of a dog was seen by him; after he smote the witch, she became two; and he con- stantly smote ¢hem till they became a thousand, and the host (gird@6) of them slew Sritó on the spot.

CHAPTER XIII.

I. About the glory of Zaratüst becoming manifest even before Zs birth, z¢ is thus declared, that forty- five years before ¢he time when Zaratüst came out to his conference?, when Frénó gave birth ¿o the mother of Zaratüst?, whom they called Dakdak, it —_——_— — — RHET SS

' T has ‘that he should command the slaying of him.'

* That is, forty-five years before he was thirty years old (see Chap. XXI, 1-14),

* It is necessary to translate in this manner, to agree with Dk. VII, ii, 3, but the text, which is ambiguous, runs as follows :— ‘amat Frénóg (Frénó-1?) Zaratüst am, zyasin Dükdakóg karítuntó,

CHAPTER XII, 2I-XIII, 6. I39

came down from the endless light, in the manner of fire, and mingled with the fire which was before her ; and from the fire it mingled with the mother of Zaratüst 1.

I39

came down from the endless light, in the manner of fire, and mingled with the fire which was before her ; and from the fire it mingled with the mother of Zaratüst 1.

2. For three nights it was manifest, to all passers- by, as a species of fire zz the direction of the house, and passers oz the road always saw great radiance. 3. Also when she became fifteen years old, the radi- ance of that glory which was in her, was even such that, on the path she was walking along, its bright- ness was then shed by her ?.

4. About the combination of Zaratüst, whose guardian spirit is reverenced; that is, his guardian spirit, in the Hóm, and his glory are given the cow's milk, by his father and mother drinking 24 up ?, and Ais spiritual life (ahvó) came into the combination, as was proclaimed y his statements in the manuscript about the Guidance of the Ceremonial *.

5. About the backward connection of Zaratüst with AühazmazZ, through the two who are Yim, the best of the worldly existences, and Néryósang of the spirits. 6. The enumeration of the lineage of Zara- tüst is Zaratüst, son of PórüshaspÓ *, of Purtaráspó,

zerkhüntó ;' which might also be translated thus: ‘when Frénó, the mother of Zaratüst, whom they called Dükdak, was born.’ This Frénó, whether mother or daughter, does not seem to correspond with any Freni mentioned in the Avesta.

! See Dk. VII, ii, 2, 3. ? [bid. 7, 8.

* [bid. 46, 47.

* Not identified, but probably like the Nírangistán.

5 This genealogy was, no doubt, derived originally from the same source as that in Dk. VII, ii, 7o, but there are several variations, especially in orthography, which are here preserved, unless clearly copyist’s blunders. The names marked with an asterisk are written in Pázand.

140 SELECTIONS OF ZAD-SPARAM.

of Ahürvaaáspó, of Haésadaspé, of Aikhshnüs, of Paitiraspó, of Aregadarsi*, of Kharedhar*, of Spita- man, of Vaédistó, of Ayazem, of Fris, of Arig*, of Dfrasr6b6, of MánüsZihar, of Mánüs-khürnar, of Mánüs-khürnák, whom Néryósang the messenger of Atharmazd brought, and whose mother was Vizag, daughter of Aryag, of Sritak, of Bitak, of Frazüsak, of Züsak, of Fragüzag, of Güzag, daughter of Airi£, son of Frégün of the Áspigáns to the total of ten Áspigáns, of Yim, of the Vivang,has, of the Ayang,has, of the Anang,has, of Héshang, of Fravak, of Siyámak, of Masiya, of Gáyómard.

CHAPTER XIV.

1. About the wonderful striving of the fiend for the destruction of Zaratüst. 2. When it became near to his birth, the Fever demon, the Pain demon, and the Wind demon of Aharman, each one with 150 demons, have come out to kill Zaratüst, and from his spirit they have gone forth to 4s mother. 3. And she is hurried from there by Fever, Pain, and Wind ; and at the distance of one league (para- sang) ¿kere was a wizard, Impudent (Storkó) dy name, who was the most medical of wizards ; in hope of practice he stood up from his seat, as she stopped in her progress.

3. And she is hurried from there by Fever, Pain, and Wind ; and at the distance of one league (para- sang) ¿kere was a wizard, Impudent (Storkó) dy name, who was the most medical of wizards ; in hope of practice he stood up from his seat, as she stopped in her progress.

4. A messenger of Aüharmazd uttered a cry thus: ‘Do not go to a wizard! for they are not healing (béshazintdàr) for thee; but go back to the house, wash #ky hands on the morrow with cow's butter held over the fire, also burn (tapd)! firewood

1 T has ‘consume (viddzó).

CHAPTER XIV, I-8. 141

and incense for thy own self and thy progeny which is in thy womb. 5, And she acted accordingly and became well!; and the co-operators of the demon, and those of equal power, who Za4 not obtained their remedy from her body, are again exposed ?, and spoke thus: 'On account of the existence of fire from all sides we have not succeeded; 7/ zs a help for every one who is her friend more than opponent ; therefore it was not for us, because of the power within her.’

6. The same night as she gave birth, Aharman selected commanders and arrayed his champions (güzd); there are some who are with one thousand demons, and there are some who ave with two thousand demons; pursuing and attacking they have contended. 7. The opposing stand of the sacred beings ?, especially of the glory itself at the family * fire, was manifest at that birth ; and for its splendour and brightness (padr6k6), settled opposite a distant place, they have then found no remedy.

8. At last, Aharman sends Akémané® on, and spoke to him thus: ‘Thou canst be very spiritual, who canst be most intimate; thou canst go with deceit into the mind of Zaratüst, and make him turn

! Compare Dk. VII, ii, 53-55.

? T has ‘and all the co-operators who had entered her body, and those of equal power who had reached them, returned helpless from them?

3 Thus summarized in Dk. VIII, xiv, 2 :— Also about the arrival of both spirits, the good one for developing, and the evil one for destroying; the victory of the good spirit, and the rearing of Zaratist.’ The ‘rearing’ is continued in Chaps. XV-XX.

4 Assuming that 4r" stands for 4ser dadak.

* The archdemon of ‘evil thought’ (Bd. XXVIII, 7) and special opponent of Vohümanó, the archangel of * good thought.’

142 SELECTIONS OF ZAD-SPARAM. er his mind to us who are demons. 9. And Athar- mazd sends Vohümanó on against him; Akómanó advanced to the front, and had come forward to the door, and wished to go inside.

10. Vohümanó schemingly (£árakógarihá) turn- ed! back, and exclaimed to Akómanó thus: ‘Go inside!’ rr. Akómanó imagined thus: ‘There is nothing to be accomplished by me of what was mentioned to me, for Vohümanó has gone back.' 12. And Vohümanó went inside, and mingled with the reason (váróm) of Zaratüst, and Zaratüst laughed outright ?, for Vohümanó is a gratifying spirit.

Akómanó imagined thus: ‘There is nothing to be accomplished by me of what was mentioned to me, for Vohümanó has gone back.' 12. And Vohümanó went inside, and mingled with the reason (váróm) of Zaratüst, and Zaratüst laughed outright ?, for Vohümanó is a gratifying spirit.

13. Also seven wizards? were seated before him, and owing to the light in the dwelling, his 4avzug laughed at birth was conveniently seen, which is opposed to the Za4:£ of the rest of mankind who cry out at birth and are quite terrified.

14. Also, at the same time of birth, he authori- tatively accepted the religion from Aühazmazd, as it is stated in revelation, that he spoke at birth thus : ‘As is the will of the spiritual lord (ahvó) mayst thou be who art the officiating priest (zótó) (that is, mayst thou be the leader of the creatures) *.'

15. As Zaratüst, on account of his worldly body, spoke with a worldly voice, Adhaymazd spoke zz reply to him, on account of the spirits, thus: ‘So

1 Assuming that stó stands for vastó.

3 Compare Dk. VIT, iii, 2; V, ii, 5. This laughing is not mentioned in Dk. IX, xxiv.

* * Seven midwives' are mentioned in Dk. VII, iii, 2.

* This is one form of the Pahlavi Ahunavair (see Dk. IX, xxiv, 4) At this point the text in the MSS. is interrupted by the erroneous insertion of Chap. XII, 8-16, the contents of a loose folio

in some former copy, which have been restored to their original position in this translation.

CHAPTER XIV, 9-XV, 4. 143

mayst thou be the priestly authority (rad sháe), and so mayst thou be virtuous, owing to whatsoever righteousness occurs; and I confidently proclaim ¢hee righteous (that is, I am thy controller) '/

I6. Another day, Pórüshaspó went and enquired of the wizards who kept in front at the place, thus: ‘What is the cause when infants cry out at birth, beyond that whzch occurs when they laugh out- right??’ 17. And they replied thus: ‘ Because those who are made to cry have seen mortality as ther end, and those having laughed Zave seen their own righteousness.’

CHAPTER XV.

1. About the brothers who were a band of opponents of Zaratüst. 2. The Karaps and Adsikh- shes* weve brothers’ sons, and have become the devastation (gástáragih) of the Iranians; the devastators of the Iranians (Éránán) were from KókharéZ*, and Kékharéd was born from Aéshm and Mánáüsak, the sister of MánüsZihar*. 3. At the place where Zaratüst was born, five brothers have been, whose names were BráZz-rükhsh, Bráa-róyisn, Brág-résh the Tür, Hazán, and Vadast*. 4. Their

! Compare Dk. IX, xxiv, 4. ? Compare Dk. VII, iii, 24, 25.

3 Av, 'Karapá Usikhsh-#4’ of Yas. XLIV, 20c; the Kava, a third class of pre-Zoroastrian priests, is also mentioned ibid. 20 d. Compare Dk. VII, ii, 9 n.

* Av. Kahvaredha, Yas. LX, 6, 7 (Sp.) where it is translated by kástár, ' diminisher, devastator, of whom it is here said to be the father; see also Yt. III, 9, 12, 16.

XLIV, 20c; the Kava, a third class of pre-Zoroastrian priests, is also mentioned ibid. 20 d. Compare Dk. VII, ii, 9 n.

* Av. Kahvaredha, Yas. LX, 6, 7 (Sp.) where it is translated by kástár, ' diminisher, devastator, of whom it is here said to be the father; see also Yt. III, 9, 12, 16.

* Compare the legend of the descent of the ape and bear from a demon and Yimak, sister of Yim, in Bd. XXIII, r.

* As these names do not occur in the Avesta, their pronunciation

144 SELECTIONS OF ZAD-SPARAM.

brotherhood of five—of which the middle ove was Brad-résh the Tür, who became more of an adver- sary of Zaratdst—was a semblance of the brother- hood of five who were sons of Pórüshaspó, of whom the middle ove was Zaratist.

s. Of the four brothers of Zaratüst, the names of the two before Zaratüst were Ratüstar and Rangüstar, and of the two after 42m Nodarigá and Nivédis’. 6. The middle position of Zaratüst is for the reason that he is so produced at that time, as an inter- medium of the early narrators and the later narrators, that three millenniums came before him and three after. 7. So that he Zas prescribed to the creatures in what manner he would teach the ancients as to what ad occurred, and zz what manner 7/ is also to be done as regards what will occur; as is stated in the Gáthas? thus: ‘Both those I ask of thee, O Atharmazd! even whatever das happened till now, and whatever shall happen henceforth ?’

CHAPTER XVI.

I. About the trials (aüzmáyisnó) which occurred

has to be guessed so as to give a probable meaning to the Pahlavi spelling. The writing of the last name is complicated ; it is written 49! and {© in the two MS. authorities, which forms can be most obviously read Vasam and Saman, but Saman can also be read as the Zváris yadd=dast, ‘a hand;’ this leads to the conclusion that the original name underlies the form Vadast, and this is confirmed by the name of the Karap Vaédv6ist written at full length in Dk. VII, iv, 21724. See ibid. ii, 9 n.

1 These brothers seem unmentioned elsewhere, and the existence of the elder two would imply another mother. The pronunciation of the names is guessed.

* Pahl. Yas, XXXI, 14 a.

CHAPTER XV, S-XVI, 6. 145

to him whose practice was lawful, and the signs of prophecy /Za/ are seen therein, 7/ is thus declared, namely; ‘Another day, when /Ze child had been born, Pórüshaspó called one of those five brothers of the race of Karaps, and spoke thus: “ Fully observe the marks and specks of my son Zaratüst." '

2. The Karap went and sat down before Zaratûst, and the head of Zaratdst was thereupon severely twisted by him, in order that he should be killed; but he, being fearless, watched the wizards whose terror was distressing !. 3. As z¢ was in those ten nights for hospitality, AühazmazZ sent Spendaymad, Arédvisür, and Ar4Zái-fravarZ? down to the earth, by way of female care; thereupon no variation occurred to ¢he child, and, further, the hand of that Karap was withered 3, and that wizard demanded the life * of Zaratüst from Pórüshaspó for the harm from him, which sprang upon himself from his own action.

4. At the same time Pórüshaspó took Zaratdst, and gave him to the Karap, that he might do with him according to his own will. 5. He seized him and threw him out, at the feet of the oxen who were going on a path to the water; the leader of that drove of oxen stood still in 4zs vicinity, and 150 oxen, which walked behind it, wese kept away from him thereby; and Pórüshaspó took im, and carried him back to the house 5.

6. Also the second day, the Karap threw Aim out

1 Assuming that vóshíg stands for véshig-béshíg.

? The three female spirits that represent the earth, pure water, and guardian spirits, respectively.

* Compare Dk. VII, iii, 4-7.

* Assuming that the MS. dénó stands for gân.

* Compare Dk. VII, iii, 11, 12.

[47] L

146 SELECTIONS OF ZAD-SPARAM.

at the feet of the horses; and the leader of the horses stood still in the vicinity of Zaratüst, and 150 horses, which walked behind it, were kept away from him thereby; and Pórüshaspó took Azm, and carried him back to the house !.

7. Also the third day, firewood is gathered together by the Karap, and Zaratüst is deposited on z¢ by him, the fire is stirred up by him, yet with the same result (ham-bün-i£), the chz/d is not burnt by it, and those marks, which existed and were made upon him, were a preservation from it ?.

8. And the fourth day, he is thrown by the Karap into the lair (áshyánakó) of a wolf; the wolf was not in the lair, and when it wished to go back to the den (süràkó), it stopped when it came in front of some radiance, 2 the manner of a mother, at the place where its cub was. 9. In the night, Vohümanó and Srósh the righteous brought a woolly (kérd- sak6) sheep with udder full of milk into the den, and it gave milk to Zaratüst, in digestible draughts (guvárakó guvárak?), until dayZgZ *.

IO. In the dawn, the mother of Zaratüst went to that place, in the expectation that it would be necessary to bring a skeleton out of the den, and the woolly sheep came out and ran away; his mother supposed that it was the wolf, and she spoke thus: ‘Thou fast devoured to repletion; mayst thou endure for ever without it!’ 11, She went farther, and when she saw Zaratüst quite safe, she then took him up and spoke thus: ‘I wi not give ¢hee to any one during life, not though both the provinces of Rágh and Nédar shou/d arrive here together *.'

" Compare Dk. VII, iii, ES T4. * Ibid. 9, 1o.

* Ibid. 15-17; V, ii, 4. * Ibid. 18, 19.

CHAPTER XVI, 7-XVII, 3. 147

12. Because these princes were among the spiritual from two provinces which ave in Átür-pàdakán, such as are at sixty leagues (parasang) from ist; Zaratüst arose from Ragh, and Vistásp from Nódar. 13. And of these two provinces, Rágh was accordiny to the name of ÉriZó, son of Dürésróbó, son of MánüsZihar!, from whom arose the race of Zaratüst : and Nóar was according to the name of Nódar, son of MánüsZihar, from whom arose the race of Vistásp.

CHAPTER XVII.

I. These were his tokens at birth:— One day, one of those five brothers of the Karaps saw Zaratüst, and he looked a long while upwards, downwards, and on all sides around 2, |

2. Pórüshaspó enquired thus: ' What was there when thou lookedst upwards, what when (¢hou lookedst downwards, and what when thou lookedst on all sides ? '

3. And he replied thus, namely: ‘When I looked upwards, it was for this reason, when I saw that our souls è /4a/ go up to the sky, will go up to the best

! Compare Chap. XIII, 6; Dk. VII, ii, 70.

2 Compare Dk. VII, iii, 27-30.

* Assuming that the MS. gad4, ‘glory, or destiny, has lost an initial n, with which it was originally nism£— Chald. NOU “the soul ;^ as the copyists have not been aware of the existence of this Zváris equivalent for rübán, ‘the soul,’ for some centuries, it has been altered into gad4, by the omission of its first letter, in nearly all but the very oldest existing MSS., such as K2o and M6 in Bd. XV, 3-5, and even there the medial m is really missing, though apparently existing in the final 4; the irregularity of using s for sh is common in Pahlav

148 SELECTIONS OF ZAD-SPARAM.

existence’, owing to the words of this soul of man- kind. 4. When I looked downwards, I saw that, owing to the action of this one, the demon and fiend, the wizard and witch become buried below the earth, and fall paralyzed back to hell. 5. And when I looked on all sides, I saw that the words of this one will extend through the whole earth; and when they have become as the law of the seven regions, each person is kept clothed wztk a robe (kapah) of seven skins, in which the glory of the seven archangels as arisen.’

6. And Bráz-rükhsh the Tar went forth; when he went to the right side (arakó), Zaratüst hastened away to the left, and when he went to the left side, Zaratüst hastened to the right, and he is thereby concealed from Bráz-rükhsh the Tar, who has not met with bim.

CHAPTER XVIII.

1. About his diverse want of participation (gvid akhvésih) with Zi parents this also is declared, that the demons, at an assembly of wizards, pro- duced an outcry for a conference (ham-và4ó láyisnó) thus: “That son of Pórüshaspó is sense- less and foolish and secretly corrupted; no one, man ox woman, will consider or accept him as exalted.’

2. The tidings came to Pórüshaspó, and Pérd- shaspó spoke unto Zaratüst thus: ‘I thought that I ad begotten a son who would become a priest, a warrior, and a husbandman, and now thou

— ÁÁá—À HP aaa € * The ordinary heaven, see Dd. XX, $:

CHAPTER XVII, 4-XIX, I. 149

wouldst be foolish and secretly corrupted; thou shouldst proceed to the Karaps, so that they may cure thee,’

3. Zaratüst gave answer thus: ‘I am he that is thy son, a priest, warrior, and husbandman.’ 4. And, by command of Pórüshaspó he harnessed two horses to a chariot (varZinó), and he went with Pórüshaspó.

5. When they came to the place according to the decision of Pórüshaspó, into the presence of one Karap of those said five brethren, that wizard took a cup and made water, and spoke thus: ' This he should drink who is a son of thine, so that he may become well;' and he acted with this conviction, that so he would change to the same nature as theirs.

6. Zaratüst spoke to Pórüshaspó thus: ' Thou mayst give z¢ back to him who is thy protector and high-priest ;' and he arose (Akhégiz)! and went back to ZZez place.

7. On the way, Zaratüst gave ther two horses water, on account of /A4e thirst; and he thought thus: ‘ Unprofitable was my going to the residence of the Karaps, except zz this manner, when, through giving water to the horses, my soul was then expanded.’

CHAPTER XIX.

1. About his interfering talk (andarg-góbisnóih) with the iniquitous, this also is declared, that one hh Ae ———————— PEE

1 T has ‘he saluted (niydyfd).’ This legend has not yet bee found elsewhere.

150 SELECTIONS OF ZAD-SPARAM.

day Darésr6éb6! the Karap, as 2£ were from the same five brethren, came out to the house of Pórüshaspó ; and Pórüshaspó placed a bowl (gámakó) of mare's milk before 4zm, and spoke to him thus: ‘ Conse- crate z/.'

2. Zaratist expostulated with Pórüshaspó thus: ' I wall consecrate 77, 3. Pórüshaspó spoke thus: ‘He should consecrate, and the grace is to be offered up by you?;' and as many as three times /hey mutually disputed.

4. Zhen up stood Zaratüst, and his right foot struck at the bowl and emptied it, and he spoke thus : ‘I reverence righteousness, I reverence the righteous and the poor, men and women; do thou, O Pórüshaspó! prepare a portion for him in whom there is worthiness.’

5. And Dürésróbó spoke unto Zaratüst thus: ‘As some of my portion of daily food was first thrown away by thee, it is I who wz bring 77 on both thy lives, and will utterly destroy thee. 6. Zaratüst spoke interruptingly ? thus: ‘ With complete mind- fulness I wz7// look upon thee with both eyes, and weld utterly destroy thee.’

7. And, for a long time, they constantly looked, one at the other, with unshrinking gaze; ów the divine nature of Zaratüst is victorious over the witchcraft of that wizard, and Dürésróbó is further disturbed; he also asked for Zzs horse and spoke thus: ‘On account of this doy, zz is impossible for me to stay.'

' So spelt in Zs., but Dürásróbó in Dk.; also the former has always Pórüshaspó, but the latter Pórüsháspó. Compare the same legend in Dk. VII, iii, 34-45.

* Pahl. ‘vald aĉ yazédd, alêd vâg dahisnó. ^ * Or“ inwardly.'

CHAPTER XIX, 2-XX, 4. 151

8. He sat upon the horse, and when he had gone a little way, he fell off from the horse, through severe distress, and died ; and the children of his children’s children have died upon the same spot !.

CHAPTER XX.

I. About the righteousness of his desires z/ is thus declared, that when ke became fifteen years old, the sons of Pórüshaspó demanded a portion from ZZzir father, and their portions are allotted out by him. 2. Among the clothes ¢here was a girdle, the width of which was four finger-dreadths; and of the four? portions around and the girdle, which it was possible to bring forth, Zaratüst selected she latter and tied zt on himse/f. 3. This was owing to the precepts (parvánakán) of Vohümanó who came into his reason at birth ; as to whatever is not the custom Azs mind was now quite closed, and in that which is the custom 77 was impetuously exercised by him.

4. About 4zs compassionate disposition and the streams of the Arag province’, this also is declared,

1 Probably meaning that he died childless.

? The MSS. have ‘three,’ but there were five sons (Chap. XV, 5), and the numbers are written in ciphers which are very easily corrupted.

* Pahl. * Aragistán ódhávó (T dha)’=‘odh4-f Arangístánó ' of P. Vd. I, 77 (Sp); compare Av. “upa aodhaéshu Rang,hayau,' of Vd. I, 19; Yt. XII, 18. In the Iranian Bd. XX, 8 we are told that ‘the Arang river is that of which z/ is said that it comes out from Albürz in the land of Sürak, which they call also Sham (Sham); and it passes on through the land of Egiptós, which they call also Misr, and there they cail it the swift river Egipitdis.’ It is

152 SELECTIONS OF ZAD-SPARAM.

that ¢here was a river, and from them the body of a naked woman floated, for the reason that, on account of the strength and swiftness of the river, a woman, except when she was quite naked while she was in it, was not able to pass; and an old person, such as he who is of seventy years and is called in revelation a Hánó !, for want of power (a2páZiyávandih rai), was not able to go back through it by his own strength. 5. Zaratüst came on to the bank of the water, and of women and old people seven persons had come, and are passed on by him, zz the manner of a bridge?; it was an emblem of the spiritual performers? of bridging work, that is, of those pro- viding a passage to heaven.

5. Zaratüst came on to the bank of the water, and of women and old people seven persons had come, and are passed on by him, zz the manner of a bridge?; it was an emblem of the spiritual performers? of bridging work, that is, of those pro- viding a passage to heaven.

6. About his liberal disposition z7 is declared, that the fodder of Pórüshaspó, which was stored for the beasts of burden, was not only for the beasts of Pórüshaspó in a scarcity, but also for distribution among the beasts of others, which, owing to their hunger on account of the scarcity, then constantly ate off the tails of each other; and it was given to them plentifully.

7. About his abandoning worldly desire, and his laying hold of righteousness of way, this, too, is declared, that when he became twenty years old, without the consent (bên akámakih) of Zzs father and mother, he wandered forth and departed from

—— M Án Sr). Nao a one of the two mythical rivers which were supposed to bound the Iránian world, and seems to represent the Aras as a northern and the Nile as a western boundary. Aran g often becomes Arag in Pahlavi, just as sang becomes sag.

* Av. hanó in Vd. III, 19, 20; &c.

* Probably holding each other's hands.

* The sacred beings who assist the ri

| ghteous souls to pass over the Kinvad bridge,

CHAPTER XX, 5-13. 153

their house, and openly enquired thus: “Who is most desirous of righteousness azd most nourishing the poor?’ 8. And they spoke thus: ‘ He who is the youngest (kéhist6) son of Afirvaité-dih! the Tr, who every day gives an iron caldron (gêmak), which is the height of a horse, full of bread and milk and other food, unto the poor. 9. Zaratüst went on to that place, and with his co-operation, for the nourishment of the poor, some of the chief men performed duty by carrying forth food for the poor. 10. About his compassion, not only upon man- kind, but also his other creatures, this, too, is declared, that a bitch was seen by him, which had given birth to five? puppies, and it was three days then that she ZaZ not obtained food *. 11. Whom- ever she saw, she then advanced her mouth towards him, and became as it were prostrated; Zaratüst provided a remedy, dy swiftly bringing up bread for her, óz£ when Ze was bringing it she had expired. 12. About his own desire for the good quality * of a wife, on account also of the will of Zzs parents, and fis not mingling his own seed before a suitable obtainment, this, too, is declared, that when his father sought a wife for him, Zaratüst argued with the bride (nésh4) thus: ‘Show me thy face, so that | may find out (barkhá m) its kind of appearance, and this, too, whether its appearance ġe undesirable, or shall not be gratifying ;' and the bride turned away her face from him. 13. And Zaratüst spoke thus :

1 See Dk. VII, iv, 7 n.

2 T has ‘seven,’ but this difference may have arisen from an erroneous mode of writing the ciphers in T.

3 T has ‘a bone for food.’

13. And Zaratüst spoke thus :

1 See Dk. VII, iv, 7 n.

2 T has ‘seven,’ but this difference may have arisen from an erroneous mode of writing the ciphers in T.

3 T has ‘a bone for food.’

* T has ‘ good child-bearing.’

154 SELECTIONS OF ZAD-SPARAM.

Whoever takes away a sight from me, does not practise respect for me.’

14. About his saving accepted progress even from the iniquitous, 7Za£ listened sinfully desirous, who accepted so much advantageousness as was manifest, this, too, is declared, that he came into an assembly who were well known in the place for much knowledge, and he enquired of them thus: ‘What is most favourable for the soul?’ 15. And they spoke thus: ‘To nourish the poor, to give fodder to cattle, to bring firewood to the fire, to pour Hóm-juice into water, and! to worship many demons with words, with the words which are called revela- tion (déné).’ 16. Then Zaratüst nourished the poor, foddered the cattle, brought firewood to the fire, and squeezed Hêm into water, bul never are any demons whatever worshipped with words dy Zaratist.

CHAPTER X XI.

I. About his coming to thirty years of age 7/ is thus declared, that ox the lapse of thirty years onwards from Zzs appearance, oz the day Anérán of the month Spendazmaz"?, he had proceeded in that direction zz which ZZere occurred the so-called festival of spring (gasn6-i vahár)?, forty-five days beyond

* T inserts ‘not’ here, which is clearly wrong, and must have been introduced by some copyist who did not observe that the assembly, though learned, was sinful; and that the object of the anecdote is to exhibit Zaratüst's ability to distinguish between good works and sin, when still untaught by the sacred beings.

* On the last day of the twelfth Parsi month.

* The Maidhyózaremaya season-festival, held on the fifteenth day of the second Parsi month.

CHAPTER XX, I4-XXI, 6. 155

new-years day, a4 a place become specially noted, where people went, from many quarters, out to the place of festival (gasnó âr).

2. When Zaratüst, for the sake of going off to the festival place, halted on the way in walking, he chanced upon a solitary (aévaták) plain, and he saw, in a vision, that mankind and a much-adorned worldly exzstence were kept away to the north, so that all the people in the earth have become fully manifest in the north. 3. And he at the head (pavan tékh) of them was Mé4yómáh, son of Arástái ! even as Á rástái was brother of Pórüshaspó ? ; Médyéméah was the leader of all mankind who have gone out to the presence of Zaratüst, and he became their guide, so that first MéZyómáh and afterwards the whole material existence are attracted.

even as Á rástái was brother of Pórüshaspó ? ; Médyéméah was the leader of all mankind who have gone out to the presence of Zaratüst, and he became their guide, so that first MéZyómáh and afterwards the whole material existence are attracted.

4. And about his coming out to the conference, oz the lapse of those forty-five days, al the place of festival 27 dawn oz the day Dadvó *-pavan-Mitré of the month AzZavahistó. 5. And Zaratist, for the purpose of squeezing the Hóm, went forth to the bank of the water of the Dáitih, because it is the river * of the conference for the supremacy (patih) of Zaratüst, and is the water of Avan® which has consisted of four channels (bét4). 6. Zaratüst also

! See Yt. XIII, 95.

? So Médyómáh was first cousin of Zaratüst, and became his first convert; see also Chap. XXIII, r.

s The Pahlavi letters represent Av. dadhvau, ‘creator’ ; com- pare the Khvárizmian name ,5» of the fifteenth day of the month in Sachau's Albirüni, p. 57, l. 35. The date here given is the fifteenth of the second month, as in § I.

* Assuming that rud stands for rfid.

^ Probably Anáhita, the female spirit of pure water, mentioned by her title Arédvisür in Chap. XVI, 3

156 SELECTIONS OF ZAD-SPARAM.

passed on through it; and its first channel was up to the ankle!, the second up to the knee, the third up to the parting of the two thighs, and the fourth up to the neck. 7. This was an indicator that his religion comes four times to supremacy ; the mani- festations of which are through Zaratüst, Aüshézar, A üshédar-máh, and Sósháns *.

8. When he came up from the water, and put on his clothes, he then saw the archangel Vohümanó* in the form (àyüinakó) of a man, handsome, brilliant, and elegant, who wore his hair curve-tailed *, because the curved tail is an indication of duality ; who had put on and wore a dress like silk, than which ¢here was no making anything superior, for it was light itself ; and his height was. nine //z&s as much as ¢hat of Zaratüst.

9. He also enquired of Zaratüst^ thus: ‘Who mayst thou be, and from whom of them mayst thou be ? also what is mostly thy desire, and the endeavour in thy existence?’ ro. And he replied thus: ‘I am Zaratüst of the Spitimas; among the existences righteousness is more my desire, and my wish is that I may become aware of the will of the sacred beings, and may practise so much righteousness as they exhibit to me in the pure existence.'

11. And Vohümanó directed Zaratüst * thus : ‘Do —— as Pe 088

* Literally ‘up to the leg (zang).’

* The past and future apostles of Zoroastrianism. For the last three, see Dk. VII, ix—xi.

* Compare Dk. VII, iii, 51-54.

* Assuming that vagdumak isa variant of the usual gagdümak. The scorpion (vagdum) would be a sign of duality, as, being

à noxious creature, it was produced by the evil spirit Aharman. * Compare Dk. VII, iii, 55-59.

* Compare. ibid. iii, 60-62.

VII, iii, 51-54.

* Assuming that vagdumak isa variant of the usual gagdümak. The scorpion (vagdum) would be a sign of duality, as, being

à noxious creature, it was produced by the evil spirit Aharman. * Compare Dk. VII, iii, 55-59.

* Compare. ibid. iii, 60-62.

CHAPTER XXI, 7-I9. 157

thou proceed to an assembly of the spirits!’ 12. As much as Vohümanó walked on in nine steps, Zara- tüst dz in ninety steps, and when he had gone nihety steps farther than him, he saw the assembly of the seven archangels. 13. When he came within twenty-four feet of the archangels, he then did not see his own shadow on the ground, on account of the great brilliancy of the archangels; the position of the assembly was in Irán, and in the direction of the districts on the bank of the water of the Daitih. 14. Zaratüst offered homage, and spoke thus: ‘Homage to AühazmazZ, and homage to the arch- angels!’ and he went forward and sat down in the seat of the enquirers.

IS. As to the asking of questions by Zaratüst, he enquired of Athaymazd thus: ‘In the embodied world which is the first of the perfect ones, which the second, and which the third?’ 16. And Aüha»- mazd replied thus: ‘The first perfection is good thoughts, the second good words, and the third good deeds.’

17. Zaratüst also enquired thus: ‘Which ¢hing is good, which is better !, and which is the best of all habits?’ 18. And Atharmazd replied thus: ‘The title? of the archangels is good, the sight of them is better, and carrying out their commands is the best of all habits.’

19. Afterwards he demonstrated the duality of the original evolutions (bûn gastánó)?*, and the divergence in each control, avd spoke thus: ‘Of those spirits, he who was wicked preferred the E MM —SLM .

1 Both MSS. have ‘ worse’ here.

2 This title, ameshaspenta, is ‘immortal benefactor.’

3 The two prime movers in creation.

158 SELECTIONS OF ZAD-SPARAM.

ON 0 50 —

practice which is iniquitous (Aharman's desire was for the practice which is iniquitous), and the spirit of righteousness the propitious (Aühazmazg ) prefers righteousness!) 20. Specially he demonstrated the divergence in each control of the exhibitors of light, and he spoke thus: ‘Neither our thoughts’, nor desires, nor words, nor deeds, nor religion, nor spiritual faculties agree*; he who is loving light, his place is with the luminaries; and he who 25 loving darkness is with the dark ones 4.

21. On the same day also, his omniscient wisdom appeared three times: as regards the same first questions, it pointed out the sky in great light and splendour, and in its exhibition of the prevention of darkness, at the sight of which z/ decomes an opposing existence as regards that darkness. 22. And it. exhibited its own appearance proportionally Zo the sky, when it kept its head at the summit of the sky, zts feet at the bottom of the sky, and z/s hands reached to both sides of the sky; the sky also kept ít covered, in the manner of a garment.

23. The six archangels* were manifest by their similar stature (ham-basnih), in such manner that it is obvious each one successively is apparently one fingers breadth shorter than the other. 24. The archangels exhibited three kinds of achievement

* Quoted from Pahl. Yas. XXX, 5 ab. The words in parentheses are glosses inserted by the Pahlavi translator.

* Both MSS. have ‘spirits’ by inserting a stroke in the middle of the Pahlavi word.

* An imperfect quotation, omitting glosses, from Pahl. Yas. XLIV, 2 cde (Sp.).

“A similar idea is expressed in Vd. XIX, 30, but the Pahlavi version of half of it is lost.

* Apart from.AQharmasd, their president.

CHAPTER XXI, 20—-XXIl, 2. 159

(pasákhtan)' for the religion; first, 4y means of fires, and Zaratüst walked three steps on them, with the words, ‘good thoughts, good words, and good déeds, and was not burnt; and secondly, hot metal is poured on to Zzs chest, cooled thereby, and, grasp- ing 24 with zs hand, he held 24 for the archangels. 25. Adhaymazd spoke thus: “After the establishment of the pure religion, when a dispute occurs in the religion, those who are thy disciples will pour z¢ on to a spiritual lord, they wt take z¢ up with the hand, and will thoroughly believe in him who is over the whole embodied existence. 26. The third was cutting with a knife, and the vital parts (ahvón) becoming visible, which are inside the abdomen, wth a flowing forth of blood ; and, after the hands are rubbed over z/, it became healed. 27. And this is pointed out, namely: ‘ Thy and thy correligionists' accepting of the pure religion is, as to the steadfast tm other religions, such that, through such-like burning of fire, pouring of hot metal, and through an operation with a sharp instrument, ZZere is no per- version from the good religion.’

CHAPTER XXII.

I. About the seven questionings (7-frasnóih), with reference to religion, of the seven archangels, which occurred in seven places ?.

2. For the occurrence of the first questioning *, that of Aühazmazd, the person of Zaratüst, who was

! By way of ordeal, a relic of the old faith in incantation.

? Compare Dk. VIII, xiv, 5, 6, 9. 3 This has been narrated in the preceding chapter.

160 SELECTIONS OF ZAD-SPARAM.

the upholder of Aühazmazd, came out to a conference on the bank of the water of Dáitih !.

By way of ordeal, a relic of the old faith in incantation.

? Compare Dk. VIII, xiv, 5, 6, 9. 3 This has been narrated in the preceding chapter.

160 SELECTIONS OF ZAD-SPARAM.

the upholder of Aühazmazd, came out to a conference on the bank of the water of Dáitih !.

3. For the occurrence of the second, which is Vohümanó's, five animals out of the five species ? which are the worldly tokens of Vohümanó, have come with Zaratüst to a conference on Hügar and Aüsind?; and on that day also, before their coming out to the conference, their tongues are fully liberated and spoke with human words. 4. And among the rest * is a fish of one species, Arzuvá 5 by name; of those in burrows (khanóigánó) ave the white ermine and white marten; of the flying creatures (váyan- dagán) zs the Karsipt °, a bird like a species of water- fowl; of the wide-travellers (farákhvó-raftáránó) is the hare which is showing wild beasts the way to the water ; and of those suitable for grazing (£arakó- argánigán) is the white ass-goat ; with human words they also accepted the religion from Aühazmaz4. s. With the chieftainship of the five species they are intrusted, so that the like animals also, with their own voices, and as much as their knowledge is capable, shall recount the powerfulness of the religion.

! See Dk. VII, iii, 51, 54.

? These species, which are named in § 4, are those mentioned in the Avesta, Visp. I, 1.

* Av. Hukairya of Yt. XII, 24, and Us-hindu of Yt. VIII, 32, described in Bd. XII, 5, 6, as two neighbouring mountains, for the pure water of Arédvisür falls from the summit of Hagar to Aüsind which stands in the circumambient ocean.

* The remainder of K 35, the MS. brought by Westergaard from Kirmán, is lost ; but an old copy of it (BK, see the Introduction) exists in Bombay, which supplies the missing text, as an authority independent of T.

* See Bd. XIV, 26; apparently the same as the Ariz, or Kar, the chief of fish, ibid. XVIII, 3, 5; XXIV, 13.

* See Bd. XIV, 23; XIX, 16; XXIV, 11,

CHAPTER XXII, 3-10. 161

6. And freedom from assault, exemption from per- secution, and proper maintenance of the five species of animals, were prescribed by him! to Zaratüst with seemingly very awful admonition.

7. For the occurrence of the third questioning, which is Azdavahistó's, the spirits of the fires have come out with Zaratüst to a conference at the Tóoán water *; and, in that questioning, care for the proper maintenance of the Varahrán fire, and the pro- pitiation of all fires, is explained to him.

8. For the occurrence of the fourth questioning, which is Shatvé7's, the spirits of the metals have come with Zaratüst to a conference at Sardi’, a settlement on the Mivan‘; and he was fully admonished about various proper preservations of the metals, and as fo not producing warlike accoutrements of gold.

9. For the occurrence of the fifth questioning, which is SpendazmaZ's, the spirits of the regions, frontiers, stations (aüstámán), settlements (rûga- stákán), and districts, as many as were desirable, have come out with Zaratüst to a conference where there is a spring (khánigó-a6) which comes out from the Asnavad mountain’, aud goes into the Dáitih, like those of Satavés who is blowing thc Páirigs*. 10. And Zaratást was also thus ad-

1 By Voh&manó, as the protector of useful animals.

? Possibly the Tegend river, the Zend or Zóndak of Bd. XX, 7, 15.

3 The Bahrám, or sacred fire at places of worship.

* Names not clearly identified, and readings uncertain.

5 In Átür-pátakán, and the Güsnasp, fire was established upon it (see Bd. XII, 2, 26; XVII, 7).

6 Pahl. 'Satavés-i Páirig damánó ánó kîgûn. Referring probably to Yt. VIII, 8, 9. Satavés is the southern chieftain of the stars, as correctly stated in the Iranian DBündahis (compare BL al, 7; XIII, 12) ; and the Páirigs are meteors.

[47] a

162 SELECTIONS OF ZAD-SPARAM.

monished by her, about the care and propitiation of the earth: that each district is /o e intrusted to a faithful testifier (gókás-i vévar), each settle- ment 40 a judge acquainted with the law, each station 40 an officiating priest (magópató) of just intentions, and each frontier ¢o a pure priestly authority (raZó); over all is proclaimed the coun- cillor of the spirits, the supreme priest (magópa- tánó magópató), and through him the sovereignty of Aühazmazd is provided. — *

II. For the occurrence of the sixth questioning, which is KhüzdaZ's, the spirits of seas and rivers have come with Zaratüst to a conference at the Asnavad mountain !, and he was told about the care and propitiation of water.

12. For the occurrence of the seventh questioning, which is Amüzdaz's, the spirits of plants have come out with Zaratüst to a conference on the precipitous bank of the Darega?, on the bank (bar) of the water of Daitih, and different places; and he was informed about the care and propitiation of plants. 13. The seven questionings are explained within

the length of these winters, which are of five months, and within ten years ?.

! See § 9.

* Pahl. ‘pavan Daregin zbár'— Av. ‘ Dregya paiti zbarahi’ of Vd. XIX, 4; a mythical river in Afran-vég, where Pórüshaspó resided (Bd. XX, 32).

* The Pahlavi is rather vague, but it is clear that Zaratüst starts for his conference at thirty years of age (Chap. XXI, 1), returns from it ten years later (Chap. XXIII, 1), and the conversion of Vistásp occupies two years longer (Chap. XXIII, 5) occurring when Zaratüst was forty-two years old and thirty-five years before his passing away at the age of seventy-seven (Chap. XXIII, 9).

At this point another dislocation of text occurs in all existing

CHAPTER XXII, II—XxXIII, 5. 163 ——————— ee Tg

CHAPTER XXIII.

XXIII, 5) occurring when Zaratüst was forty-two years old and thirty-five years before his passing away at the age of seventy-seven (Chap. XXIII, 9).

At this point another dislocation of text occurs in all existing

CHAPTER XXII, II—XxXIII, 5. 163 ——————— ee Tg

CHAPTER XXIII.

1. On the completion of revelation, that is, at the end of the ten years, Médyémah, son of Arastai, became faithful to Zaratüst.

2. Afterwards, on having obtained his requests !, he came back to the conference of Aühazmazd, and he spoke thus: ‘In ten years oz/y one man has been attracted by me. 3. And Atharmazd spoke thus: ‘ There will be days when so few are not attracted by you, who ave themselves the occasion of the resurrection of the world; when, apart from Dahák?, the beneficence of the formation of the renovation of the universe attracts every one besides, and the impenitence of Dahâk is destroyed.’

4. When he came out from the presence of Aühazmazd, with the same paradox, he thereby indicated his religion as complete to SpendazmaZ through Zzs intelligence.

5. In the two years after that?, the Kavigs and

MSS., owing to the accidental interpolation of three loose folios of another text, between this chapter and the next, in some unknown copy written before 1530. In the MSS. the text is written con- tinuously, without division into chapters. But the connection of this chapter with the next one, which is here restored to its proper position, is clearly shown by the reference to the ‘ten years’ of conference, with which this chapter ends, and the next one begins. The accidentally interpolated text is here classified as Chaps, XXIV and XXV, but its real connections have not yet been traced.

1 That is, the replies of the archangels to his enquiries.

2 See Dk. VII, i, 26. He was chained by Frégün in Mount Dimávand, to escape in the latter days, to be slain by Keresásp, and to be specially punished at the resurrection (Bd. XII, 31 ; XXX, 16; Byt. III, 55-61).

8 See Dk. VII, iv, 2.

= 19

164 SELECTIONS OF ZAD-SPARAM.

8 See Dk. VII, iv, 2.

= 19

164 SELECTIONS OF ZAD-SPARAM.

Karaps of Vistásp, zz the manner of opponents (haméstaránih), propounded thirty-three enquiries (khvástakó)! to him, so that y command of Vistásp he became the explainer of those thirty- three enquiries. 6. Of the thirty-three habits? of iniquity, come for opposition to the religion of the sacred beings; of the declaration, by revelation, of those thirty-three indications of fetters °; and of the restraint of the thirty-three iniquitous practices by the thirty-three best good works, ¢here are state- ments in revelation. 7. Including the acceptance of the religion by Vistásp from Zaratüst, after the re- demonstration of its judicially multiform prophecy and spiritual character, which are looked into through the evidence of three speakers about ZZezz, the archangels who, with worldly manifestation, have become apparent unto Vistásp and As coun- cillors and mighty ones; they are Vohümanó, Arda- vahistó, and the Bürzin-Mitzó fire *.

8. About the reward which exzs/eZ before the beneficence of Zaratüst, and zs being seen how, through guidance by Aühazmazd, z¢ is demonstrated by him to those of the world, so that Médyémah is attracted in the tenth year in the forest of reedy hollows (kanyástánó* vésakó) which is the haunt of swine of the wild-boar species (khazürá-i varázó gas); in the twentieth year the Kavig who is son

—— —— ee UH

* See Dk. VII, iv, 67.

” Reading sôn = Pers. sân; but the MSS. have dénó, 'religions The thirty sins and thirty-three good works, detailed in Mkh. XXXVI, XXXVII, are certainly referred to at the end of this section.

* Compare Chap. XII, 5, and Dk. VII, iv, 67.

* See Dk. VII, iv, 74.

* Hybrid Zváris of Pers. nayistán.

CHAPTER XXIII, 6-10. 165

of Kandah? is attracted; in the thirtieth year the Khyóns* arrive, who make an incursion (vardak6) into the countries of Irán, owing to the Kavigs, those who ave more of their own race; and in the fortieth year Vohüném, son of Avaróstar?, is born.

9. In the forty-seventh year Zaratüst passes away, who attains seventy-seven years and forty days in the month Az4Zavahistó, oz the day Khar‘; and for eight rectified (véhi£akoó) months, till the month Dadvó and day Khar, he should be brought forward as to be reverenced.

10. Zn the same month Arvdavahisté, in the sixty- third® year, Frashóstar* passed away, and in the sixty-fourth year Gáàmásp", the same as became the priest of priests after Zaratüst; in the seventy-third year Hangáürüsh, son of Gâmâsp è; in the eightieth year Asmók-khanvató?, and also in the eightieth

1 Or Kfinih which is the name of a demon (see Sg. XVI, 13, 16, 18, 19) ; but such an identification is uncertain.

XVI, 13, 16, 18, 19) ; but such an identification is uncertain.

* Av. Hvyaona of Yt. IX, 30, 31; XVII, 50, 51. Compare Dk. VII, iv, 77, 83, 84, 87-90; v, 7.

* Av. gen. ‘ Vohu-nemang,hó Aváraostróis' of Yt. XIII, 104.

* The eleventh day of the second month.

5 'T has 43d, and the date is lost in the other MS. authority. But 43d is highly improbable for two reasons: first, it would make this date the only one out of chronological order in the series here given; secondly, it would render it inconsistent with the statement, in Dk. VII, vi, 12, that two priests came, from other regions, to ask Frashóstar about the religion, fifty-seven years after it had been accepted by Zaratüst. By substituting 63d (the Pahlavi cipher most likely to be corrupted into 43d) both these inconsistencies are removed.

5 See Dk. VII, vi, 12; V, ii, 12.

7 See Dk. V, ii, 12; iii, 4.

* Av. gen. * Hang,haurushó Gamaspanahé’ of Yt. XIII, 104.

° Av. gen. * Asmó-AvanvatÓ' of Yt. XIII, 96, and Westergaard's

Yt. RAAT, 37.

166 SELECTIONS OF ZAD-SPARAM.

year Kabed-üs-spáé!, who is called also Akht the wizard, is killed.

11. Of the six great upholders of the religion there are the two daughters of Zaratüst, whose names are Frénó and Sritó*?, wrz% Aharübó-stótó, son of Médyómáh?, and another three, who ave renowned for their religion for a hundred years, who are Vohüném * that is born in the fortieth year of the religion, .Sénó 5 is afterwards born and passes away in the two-hundredth year, and as to his hundred-discipledom °, it exists day and night till the three-hundredth year. 12. Afterwards the religion is disturbed and the monarchy is contested ( gangi- aitó).

13. About the three customs (d4d46) which Zara- tüst prescribed as the best:—The first of them is this: ‘Do not go without others, except with magisterial authority (apatkár radiha);’ the second is: 'Though they shall proceed unlawfully as to you, consider your actions lawfully beforehand ;’ and the third is: ‘ Next-of-kin marriage, for the

* As kabed is Zváris for ‘many,’ we may assume that kabed-fis = Av. nom. pourus which usually becomes pouru in compounds ; so that the compound name, or title, in the text, probably repre- sents Av. Pouruspádha (Yt. X, rog, 111), ‘having many troops,’ a suitable title for Akht the wizard (Av. Akhtya of Yt. V, 82) who is said, in Gf. I, 2, to have invaded a district with an army of seven myriads. He was killed, in Zoroastrian fashion, by the recital of a religious formula.

* There was a third daughter, Pêrukist (see Bd. XXXII, 5), but she may not have survived her father.

* Av. gen. ‘ Ashastvó Maidhyói-maung,hóis ' of Yt. XIII, 106.

* See $ 8.

* He was born in the tooth year; see Dk. VII, vii, 6.

* This seems to be the sixth upholder of the religion, the third of those lasting about a century,

CHAPTER XXIII, I I-XXIV, 3. 167

* Av. gen. ‘ Ashastvó Maidhyói-maung,hóis ' of Yt. XIII, 106.

* See $ 8.

* He was born in the tooth year; see Dk. VII, vii, 6.

* This seems to be the sixth upholder of the religion, the third of those lasting about a century,

CHAPTER XXIII, I I-XXIV, 3. 167

sake of the pure progress of your race, is the best of the actions of the living, which ave provided for the proper begetting of children !.'

CHAPTER XXIV.

1. About the five dispositions of priests, and the ten admonitions with which all instruction as to religion is connected ?.

2. Of those five dispositions the first is inno- cence.

3. The second is discrimination among? thoughts, words, and deeds; [to fully distinguish the particu- lars of destruction from indestructiveness, such as

' This chapter ends the first series of Selections of Zád-sparam, and is immediately followed in the MSS. by a second series. It is evident from the extent of this chapter, as compared with the amount of text contained in the three misplaced folios (see p. 162, n. 3), that this chapter could have occupied only about one folio and a half in the dislocated MS., so that the second series must have commenced on the same folio as contained the end of this chapter, and that Chaps. XXIV, XXV cannot have belonged to this series. The three misplaced folios contain two distinct texts ; the first (Chap. XXIV) is an Iranian version of the Five Dispositions of priests and the Ten Admonitions, and is here translated ; the second (Chap. XXV) contains some details about the Nasks and Gáthas, and has been already translated in S.B.E., vol. xxxvii, pp. 401—405.

2 This Iranian version of the Dispositions and Admonitions is more complete than the Indian version, which, like the Bundahis, was brought from Irán five or six centuries ago, and is found in two MSS. (Pt. and J) written in India about 5oo years ago, and now in the libraries of Dastürs Dr. Peshotan and Dr. Jámásp, respectively. Passages which occur only in the Iránian version are here enclosed in brackets, and other differences between the two versions are mentioned in the notes.

3 The Indian version has ‘ of?

168 SELECTIONS OF ZAD-SPARAM.

noxious creatures from cattle; and of production from unproductiveness, such as the righteous and worthy from the wicked and unworthy].

4. The third is authoritativeness, because that priestly master is always wiser and speaking more correctly who is taught wisely and teaches with more correct words.

5. The fourth is to? [understand and consider the ceremonial as the ceremonial of AühazmazdZ, and the essentials with all goodness, beneficence, and authority; to be steadfast in his religion, and to consider the indications of protection (sáyag)? which are established for his religion. 6. To main- tain the reverence of the luminaries prayerfully, also the reverence of the emanations ? from the six * archangels, be they fire, be they earth, or be they of bodily form, and of the creatures w/zch are formed by them ; also the pure cleansing from dead matter, menstruation, bodily refuse, and other hurtfulness ; this is in order that they may be characterised, and thereby constituted, as better-principled, more sensible*, and purer, and they may become less faulty. 7. The reverence of mankind is to consider authoritatively about knowledge and property; the reverence of cattle is aou? fodder, little hardship, and moderate maintenance ; the reverence of plants is about sowing and ripening for the food of the worthy. 8. The ceremonial which is glorifying all

* Ind. vers. has only: “to celebrate the ceremonial of the sacred beings with the correct words, inward prayers, and complete mastery of the text (narm-nasgíhá) in the ritual! It omits §§ 6-8 altogether.

* T has ‘limit (Küstak).'

3 : , T has ‘issue. * T has ‘ seven.’

* Or ‘more fragrant ;’ hü-bódtar has both meanings.

CHAPTER XXIV, 4-14. 169 the sacred beings, praises the luminaries and worldly creations improperly, and is antagonistic to them, because complete glorification is proper through complete recitation of the ritual; and the ceremonial of any one whatever is his own proper duty pro- fessionally, so long as it is possible to keep proceed- ing with very little sinfulness |.

9. The fifth is to struggle prayerfully 1, day and night, with your own fiend ?, and al! life long not to depart from steadfastness, nor allow your proper duty? 40 go out of your hands.

10. And the first of those ten admonitions is to proceed with good repute, for the sake of occasioning approving remarks as ¢o* the good repute of your own guardian and teacher, high-priest and master 5.

11. The second is to become awfully refraining from evil repute, for the sake of evil repute not occurring Z0 relations and guardians.

12. The third is not to beat your own teacher with a snatched-up stick, and not to bring scandal upon his name, for the sake of annoying him, by uttering that which was not heard from your own teacher.

13. The fourth is ZZa7 whatever is taught liberally by your own teacher, you have to deliver back to the worthy, for the sake of not extorting a declaration of renown from the righteous *.

14. The fifth is ¿ać the reward of doers of good

13. The fourth is ZZa7 whatever is taught liberally by your own teacher, you have to deliver back to the worthy, for the sake of not extorting a declaration of renown from the righteous *.

14. The fifth is ¿ać the reward of doers of good

1 Ind. vers. has: ‘to remain in diligence intelligently.’

2 Ind. vers. has: ‘ opponent.’

s Ind. vers. has: ‘steadfastness in religion, and to be diligent in your proper duty.’ But it omits the rest of the sentence.

4 Ind. vers. has: ‘for the sake of the appropriateness of.

5 Or ‘father.’

6 T has: ‘not extracting the purity of the righteous.’

170 SELECTIONS OF ZÁD-SPARAM.

works and the punishment of criminals have £o be established by law, for the sake of progress’.

15. The sixth is to keep the way of the good open to your house, for the sake of making? righteousness welcome in your own abode.

16. The seventh is ¢hat, for the sake of not developing the fiend insensibly in your reason, you are not to keep 77 with the religion of the good *, nor to remain in impenitence of sin.

17. The eighth * is that, for the sake of severing the fiend from the reason, you have to force malice away from your thoughts, and to become quickly repentant of sin.

18. The ninth is to fully understand the forward movement ? of the religion, also to keep the advanc- ing of the religion further forwards, and to seek your share of duty therein; and on a backward move- ment, when adversity happens to the religion, to have the religion back again, and to keep your body in the continence (makavadih) of religion.

19. The tenth is /Za£ there zs to be a period of obedience (Sróshdárih) towards the ruler and priestly authority, the high-priesthood of the re- ligious *.

* Ind. vers. adds: ‘ of religion.’

? Ind. vers. inserts : ‘a token of ;’ and T has: “making the righte- ousness of the sacred beings in writing welcome.’

* Ind. vers. has: ‘not to maintain malice with the good,’ which is more probable, and kénó, ‘malice,’ is easily corrupted into dén6, ‘religion,’ in Pahlavi writing.

* This eighth admonition is omitted in the Iranian MSS.

^ Ind. vers. adds: ‘and backward movement.’

* Chapter XXV, about the three divisions of revelation, is trans- lated in S. B. E., vol. xxxvii, pp. 401-405.

EN IE AK

OBSERVATIONS.

1. The references, in this index, are to books, chapters, and sections ; the chapters being denoted by the larger ciphers.

2. Though different forms of the same name may occur in the text, only one form is usually given in the index, to which the references to all forms are attached; except when the forms differ so much as to be widely separated in the index.

3. Pazand forms are printed in italics, as their orthography is usually corrupt. In all such italicised names any letters which would elsewhere be italic are printed in roman type. `

4. Abbreviations used are :—Av. for Avesta, Dk. for Dinkard, Int. for Introduction, m. for mountain, meas, for measure, MS. for manuscript, n. for footnote, Pahl. for Pahlavi, patron. for patronymic, r. for river, Zs. tor Selections of Zid-sparam.

INDEX.

Abilis, heretic, Dk. V, 1, 2 n.

Âbân, month, Int. 87.

Aeshm, demon, Dk. VII, 1, 18; 4, 87, 88; 7, 7.

Aévatak, r., Dk. VII, 3, 5r.

Agash, demon, Dk. VII, 4, 12.

Aharisvang, angel, Dk. VII, 7, 12.

Aharman, demon, Int. 13, 29 ; Dk. WIL 1L7; V, 2,485 Zs. 14, 6, 8 ; 21, 8 n, 19.

Aharfib6-st6t6, man, Zs. 23, 11.

Ahunavair, Int. 16, 30, 48, 49; Dk. E 1, 12, 13; 4, 38, 42, 45,

AhürvaZàspó, man, Zs. 13, 6.

Airan-vég, land, Dk. VII, 2, 30 n; 8, 60; 9, 23.

Airi£, man, Dk. VII, 2, 70; Zs. 13, 6;—prince, Dk. VII, 1, 28-30; 25,70; V, 4, 3; Z8: 6:

Airyak, man, Dk. VII, 2, 70; Zs. 13, 6.

Airyéfshnig, man, Dk. VII, 1, 54 n.

Airyéfshva, man, Dk. VII, 1, 34.

Akhré-khirad6, prince, Dk. V, 3, 3.

Akht, wizard, Int. 55; Zs. 23, 10.

Akômanô, demon, Zs. 14, 8-11.

Akván, Christian priest, Dk. VII, 7, II n.

Alak or Arak, district, Dk. VII, 2, 9.

Albirfini, Int. 74, 86-88.

Albürz, m., Zs. 20, 4 n.

Ameshaspentas, Int. 89.

Amûrdad, angel, Dk. VII, 2, 19; 5, 9; Zs. 22, 12.

Anáhita, angel, Zs. 21, 5 n.

"nang ,Pad, d DESVIL 3, 70; Zs. 13, 6

Anéran, day, Zs. Zi t£;

Aóshnar, priest, Int. SH DE VII, 1,

36.

pers Int. 10; Dk. VII, 1, 34; 8, 47. Arab victories, Int. 61. Arag, land, Zs. 20, 4. Arang, r., Zs. 20, 4 n.

Arang, woman, Dk. VII, 8, 55; 9, I8 4°10; 15.

Arástái, man, Zs. 21, 3; 23, 1.

Archangels, Int. 4, 10, Tt,'XN 18, 19, 29, 35, 48, 49, 55, 61; Dk.

IL, 1, 4, 7, 12, 13, 34 ; 2, 16,

18, 21, 22, 34, 39, 545 3,51; 4, 5, 22, 26, 75, 76, 80, 83; 5, 12 ; 6, 5, 13; 7, 19, 20; 8, 5, 205860. 9, 21; V 233 12; Lis. 17, 5; 2L, 8, 13214518, 25, ATA 1; 23, 2 Oy ss

Archdemons, Int. 4, 29.

Ardài-fravard, angel, Zs. 16, 3.

Ardashir the Sdsanian, Int. 43, 57, 58, 62, 88.

Ardavahist6, angel, Int. 41; Dk. VII, 2, 19, 29; Zs. 22, 7; 28, 7; month, Zs. 21, 4; 23,9, 10.

Arédvisür, angel, Zs. 16, 3; 21,5 n.

Aregad-aspa, king, Int. 30.

Aregadbarsn, man, Dk. VII, 2, 70; Zs. 13, 6.

Aresh, demon, Int. 29.

Arezrasp6, priest, Dk. VII, 6, 12.

Arezvak, priest, Dk. VII, 7, 8-11.

9; Dk. VII, ‘balk hs V, a 4s

Arüm = Asia Minor, DE. WA y.

Arfiman, nation, Dk. VII, 8, "VA

Arzuva, ‘fish, Zs. 22, 4.

Ashavahist6, angel, Int. 11, 48, 55; DERUDE dy 343 2, 17; 18, 24, 25; 4,74, 75, 78, 84-86; 8, 5 n; '9, 8; , 9:

Ashem- vohü, Int, 49; Dk. VII, 4, 80 n,

174

Ashis-vanguhi, angel, Dk. VII, 4, 81 n.

Askanian, dynasty, Int. 45, 57.

Asnavad, m., Zs. 22, 9, 11.

Aspigan, patron., Dk. VII, 1, 25; 2, yos V,4, 3; Zs. 18, &

Assyria, land, Dk. V, 4, 3 n.

Atossa, queen, Dk. VII, 4, 86 n.

Atür, land, Dk. V, 4, 3.

Atar-farnbag, priest, Int. 14; Dk. V, o A

Átürpád, priest, Int. 9, 64-67, 70, 88 ; Dk. VII, 5, 5; 7, 19-21;

V 3 $ Âtûrpådakân, land, Zs 16, 12; 22,

9 n.

A(Gharmaz4, Int. 4—6, 18, 29, 30, 47, 48; Dk. VII, L, 1, 2, 4, 5, 9-13, 17, 20-22, 38, 41, 42, 44, 46; 2, 2, 3, 14, 17-19, 31, 37, 47; 545 9, 1, 48, 49, 51; 4, 2, 12, 14, 16, 17, 21-27, 30, 41, 47-49, 51—54, 65, 66, 74, 75, 77, 80, 84-86; 5, 12; 6, 5, 13; 7, 15; 8, 16 n, 24, 25, 29, 33, 38-43, 50, 52, 54; 9, 15, 17; 10, 12, 14; 11,6, 11; V, ILES 10, I2, 15; 4,6; Zs.12,2,8; 18, 5, 6; 14, 4, 9, 14, 15; 15, 7; 16, 3; 21, 14-16, 18, 19, 23 n, 25; 22, 2,4,10; 23, 2-4, 8; 24, 5.

— king, Int. 64.

Auramazda, Int. 84.

Aurvadaspa, king, Int. 70.

A(rváità-dang, king, Int. 6, 47, 49, 55; Dk. VII, 4, 7-10, 14-16,

20.

Afirvaité-dih, king, Zs. 20, 8.

Afishan-rfid, r., Dk. VII, 8, 54.

Afishédar, apostle, Int. 10, rr, 55, 61, 63, 66-68 ; Dk. VII, 1, 42, si, 38; 4, 81 i: S t 35 50,

; 10, Ji b 163 a, 3 Zs. 21, f.

Aûshêdar-mâh, apostle, Int. 11, 12, 55; Dk. VII, 1, 42, 52, 53; 9, 14:185 10, 1, 2; 1L n ay V, 2. 15; 9, 3; Zs. 21, 7

A(isikhsh, Int. 16; Zs. 15, 2.

A(sind, m., Zs. 22, 3.

— king, Int. 55; Dk. VII, 1,

sani VEM

Aa angel, Zs. 21, 5.

Avarethrabau , priest, Int. 9, 64, 70; Dk. VII, 7, 20, 21.

Avar6star, man, Zs. 23, 8.

PAHLAVI TEXTS.

Avesta, Int. 7; 30, 36, 37, 42, 49,55, 64, 70, 78, 90; Dk s t, 4435 4, 63; 5,11; 6, 13, 14; 7, 5, 38, 39; 8, 2, TO, 22, 36; X 2, 6; 4, 6.

Avesta scholars, Int. 78, 79, 9o.

Avestic rites, Dk. VII, 7, 2

Avirafshanég, man, Dk. VII, 1, 34 n.

Ayang,bad, man, Dk. VII, 2, 7o; Zs. 18, 6.

Ayazem, man, Dk. VII, 2, 7o n; Zs. 18, 6.

Az-i Dahák, king, Dk. VII, 11, 3.

Babylon, Dk. VII, 4, 72, n. Bactria, Int. 74.

Bahman, angel, Int. 41, 43.

Bahman Yast, MS., Int. 44. Bahram Gêr, king, Int. 43. Bahram-i Hamávand, king, Int. 43. Bahram Khéárzàd, copyist, Dk. VII,

7, 14 n. Bakyir, m., Dk. VII, 1, 39 n. Bapél, city, Int. 5o; Dk. VII, 4, 72;

70, 84. Bétà-Makdis — Jerusalem, Dk. V, 1,

Bitak, man, Dk. VII, 2, 70; Zs. 13, 6.

Bór-tórà, man, Dk. VII, 2, 70.

Brad-résh = Bradrêk- rêsh, Int. Zs. 15, 5.

Bradrék-résh, karap, Int. 49 ; Dk. VII, 2, 9 n; 3, 20, 24, 28, 32, 19898 1852; V, X

Brá4-róyisrn, karap, Zs. 15, 3.

Brad-rukhsh, karap, Zs. 15, 3; 17, 6.

Bad, demon, Dk. VII, 4, 37, 38.

Buddha, Int. 78.

Bükht-Narsih = Nebuchadnezzar, Int. 14 ; Dk. V,1, 4, 5.

Bundahis, MS., Int. 15, 53—59, 61, 62, 68, 69.

Bürzin- Mitre, fire, Zs. 28, 7.

29;

Cambyses, king, Dk. VII, 4, 86 n.

Ch in Oriental words is printed K.

Christian persecution, Int. 63, 65.

Chronology, Int. 51-89.

Creator, Dk. VII, 1, 4-6, 8, ro, 11, 15, 19, 21, 24, 25, 28, 415 2,2;

INDEX. 175

3, 51; 4, 2, 12, 41, 74, 75, 84, 85; 5, 12; 9, 6; 11, 6; V, 1, 1,9; 2,1; 4, 6.

Dâdistâņp-î Dinik, MS., Int. 24; Zs. 12, o n.

Dadvó, month, Zs. 23, 9.

Dadvó-pavan-Mitró, day, Zs. 21, 4.

Dahak, king, Int. 12, 50, 55; Dk. VII, 1, 26, 34 n; 4,72;10,10; V, 3,3; Zs. 12, I3nj 23, 3.

Dahman Airin, ritual, Int. 11; Dk. VIL Ge

Dat, r., Dk. VIE 2, 3

Daiti, T., Int. 5, a “Dk. VII, € 51, 54; 4, 29; 8, 60; 8, 23; Zs. 21, 5, 13; 22, 2, 9, 12.

Dàrài, king, Int. 54, 55.

Darega, r., Int. 29; Zs. 22, 12.

Darius Hystaspes, Int. 70, 79, 84, 88, 89 ; Dk. VII, 4, 86 n.

Darmesteter's hypothesis, Int. 89, 9o.

Darun, rite, Int. 42.

Davans, man, Int. 29.

Demons, Int. 3o, 36, 48, 49; Dk. VII, 1, 9, 12, 13, 18, 19, 34 ; 2, 6, 9, 10, 43, 45, 48—50, 53, 60, 66—68 ; 3, 47, 50; 4, 4, 5, 14, 33-35, 40, 42, 44-48, 50, 52-54, 63, 80, 87 ; 5,8; 6, 735; 7, 14 ; 8, 46; V, 3, 66, 8, 13; Zs. 14, 2, 5,6; 17, 4; 18, 1.

Demon-worship, Int. 5o ; Dk. VII, 4, re 35, 67; 7, 17, 36; V, 1, 55; 4

Demon wd, Dk. VII, 1, 36; 7, 37; 8,7,34; V, 2, $.

Destroyer, Dk. PILIs6; V2.9.

Dhû Qàr, defeat at, Int. 61.

Dimavand, m., Zs. 23, 3 n.

Dinkard, MS., Int. 1, 2, 21-23 ; Dk. V,1,2n.

Diogenes Laertius, Int. 71, 76.:

Dk. V, i-iv, contents, Int. 14.

Dk. VII, Int. 2; contents, Int. 3-13.

Dikdafib, woman, Int. 55; Dk. Ms 2, 35, 41, 42, 46, 47; 93; V 2,2; Z8 29, x,

Düránsar(ün, karap, Int. 34, 35.

Déárásróbó, karap, Int. 49, 55; Dk VII, 2, 9 n; 3, 4, 8, 9, 11, 20, 32, 35, 39, 41; 5, 12 n; Zs.18,

Í, 572 Emo. Dk. VII, 2,70; Zs. 13, 6;

16, Drvé Zenigik, chief, Dk. VII, 11, 3.

Eastwick's translation of the Zartust namah, Int. 31, 32.

Egiptos, land, Zs. 20, 4 n.

Farukhzad, priest, Dk. V, 1, 2, 3.

Fiend, Int. 13; Dk. VII, L 6, 12, 13, 26, 32 ; 4, 36-39, 55, 57, 59-61; 8, 30, 32; 9,2; 10,5; 11,7; V; aoe: AS 17, 4.

Five dispositions of priests, MS., Zs. 24, 1-9.

Fradadafsh, region, Dk. VII, 6, 12 n.

Fragüzak, man, Dk. VII, 2, 70; Zs. 13, 6

Frahányàn, patron., Dk. VII, 8, 55; 9, 18 ; 10, 15.

Frahimrvani, man, Dk. VII, 2, 3.

Frakih, heretic, Dk. VII, 1, 36.

Frangrasiyak, king, Dk. VII, 1, 31, 39; 2,69; 11, 3.

Frashóstar, priest, Int. 29, 3 BBs Dk. VII, sua V, 2, 12; Zs. 23, 10.

Frasiyav=Frangrasiyak, Int. oe VII, i, » n;

; Zs. WA;

Fravak, man, Dk. Vit, 2, 70;

: Z4 13, 6. Dita, spirits, Int 305.55, 72,75,

55; 2, 68; V, 3,

V, 4,

77:

Frazisak, man, Dk. VII, 2, 70; Zs. 18, 6.

Frédfin, king, Int. 33, 55 ; Dk. VII, 1,25, 36,7281 429034 n; 2, Or, 70; 11,3; V, 1, 8; 4, 3; Zs. 18, 6; 23, 5n

Frénó, woman, Zs, 13, 23, 11.

Fris, man, Zs. 18, 6.

1; another,

Gandarepé, monster, Dk. VII, 1, 52.

Gáthas quoted, Zs. 15, 7.

Gaugamela, battle, Int. 54.

Gâyômard, par eaS, 773 Dk. VII, 1, i 6-9; 2,70; V,1,8; Zs, 13, 6

176

Géfar-t6ra, man, Dk. VII, 2, 70.

Góbák-abfi, woman, Dk. VII, 10, 15.

Good works, Dk. VII, 1, 6.

Gésfirvan, Int. 29.

Gushnaspshah, king, Dk. VII, 7, 14 n.

Giisnasp fire, Int. 41; Zs. 22, 9 n.

Gustasp, king, Int. 34, 36, 41-43.

Gáza£, princess, Dk. VII, 2, 70; Zs. 18, 6.

Gyémará, Int. 14; Dk. V, 1, 2, 5; 4, 8.

Gamiasp, priest, Int. 29, 30, 42, 55; Dk. VIL, 4,77 n; 6, 38 TORE 3n; V, 2,12; 3,4; Zs. 23, ro.

Hadish, angel, Int. 3, 48; Dk. VII, 1, 13,83.

Haékadaspas, family, Int. 30.

Haé£adàspó, man, Dk. VII, 2, 70; Zs. 13, 6.

Hakhamanis, ruler, Int. 70.

Hangâûrûsh, priest, Int. 55 ; Zs. 23, 10.

Hânô, septuagenarian, Zs. 20, 4.

Haoma, angel, Int. 3o.

Haoshyangha, king, Int. 3o.

Hardbar, man, Dk. VII, 2, 70; Zs.

13, 6. HAsar of length, Zs. 12, 4. — time, Dk. VII, 4, 49. Hazan, karap, Zs. 15, 3. Hazarahs, Int. 43. Heaven (best existence), Dk. VII, 6, 1, f$. — (supreme), Dk. VII, 1, 7, 24. Hercules, Dk. VII, 1, 32 n. Hermippus, Int. 71. Hóm-juice, Dk. VII, 4, 85 ; Zs. 20,

I5.

Hóm plant, Int. 49, 55; Dk. VII, 2, 14, 22, 23, 25, 26, 28-31, 34, 35, 46; 4, 85; Zs. 12, 12, 15; 18, 4 ; 20, 16 ; 21, 5.

Hóm-strainer, Dk. VII, 4, 85.

Hóm-water, Int. 5, 6, 47 ; Dk. VII, 3, 51, 54 ; 4, 29, 30, 32, 35.

Hósháng, king, Int. 3, 48, 55; Dk. Vil, 1 16, 18; 3, your 15 A 8; 4,2; Zs. 18, 6.

Hvóbas, tribe, Int. 29; Dk. VII, 6, 13.

PAHLAVI TEXTS.

Hvóvi, woman, Dk. VII, 6, 12 n. Hvyaonas, nation, Dk. VII, 4, 77 n. Hystaspes, king, Int. 70.

Idolators, Dk. VII, 1, 18 n. Idolatry, Int. 50; Dk. VII, 1, 19;

4, 72.

Idol-temple, Int. 5o ; Dk. VII, 1, 39.

India, Int. 43.

Iran, land, Int. 9, 43, 54; Dk. VII, 1, 30, 31, 33, 38, 50; 2, 62, 68; 4, 42, 81 n, 88, 89; 5, 5,9; 7, I, 2, 29, 33, 38, 39; 8, 1, 2, 4, 7-9, 19; 8, 13; V,1, 5; 4, 1, 3; Zs. 19, 3, 8, 9; 21, 13; 23, 8.

Iranian, Int. 14; Dk. VII, 2, 63, 70 n; 4, 9o; V, 4, 6.

Iranian Bundahis, Dk. VII, 1, 34 n; 2,9n;7,5n; Zs. 22,9n.

— country, Dk. VII, 1, 57.

— monarchy, Int. 45.

Iranians, Int. 11, 14; Dk. VII, 2, 63; 4, 42, 77n; 8,16n; ll, 3 ns Veen. 2s. 16,2:

fsadvastar, man, Dk. VII, 8, 55; 9, 18; 10,15.

Isfendyar, prince, Int. 39, 42; Dk. VII, 4 5.

J in Oriental words is printed G. Jerusalem, Int. 14; Dk. V, 1,2 n. Jews, Int. 14; Dk. V, 1, 2 n.

Kabed-fis-spaé, wizard, Zs. 28, ro.

Kai= Kavig, Dk. VII, 4, 64; 8, 40. 60; 9, 23.

Kai-Arsh, prince, Dk. VII, 1, 35.

Kaî-Kâûs, priest, Int. 32.

Kai-Kháüsrói, king, Int. r2, 50, 55; Dk. VII, 1, 39; 10, 10; 11, 5;

V, 4, 4 n. Kai-Kobad, king, Int. 55; Dk. VII, 1,335 B, 31$ ns V, 4, 4 . Kai-Loharasp, king, Int. 14, 55; Dk.

V, 1, 5. Kaisar, Int. 175 Dk. VII, 8, 42. Kai-Siyavakhsh, prince, Dk. VII, 1, 3

38.

Kai-Üs, king, Int. 3, 15, 653 DK VII, 1, 35, 373 2, 62, 63, 65, 66; 6, 2 n; Zs. 12, 9-11, 14, I5, 17, 20, 2T, 25, 24.

Kai-Vistasp, king, Int. 3, 29, 55; Dk.

II, 1, 41, 47, 49; 4, 1,76, 77,

86 ; 5,6; 0, 4, 9, 11; 7, 39; 11,3; V;1,$n; 2,8, £1; 8, x. Kangdez, fortress, Int. 7, 10, 43;

INDEX.

DE VI1,39; 4 Vw: b, 12 ;

QA ER

Kanyisa, lake, Dk. VII, 11, 8.

Kar, fish, Zs. 22, 4 n.

Karap, Int. 4-6, 16, 17, 47, 49, 55; Dk. VII, 2, 9, 45; 3, 4, 7-9, II, I3, 15, 20, 24, 26, 28, 32, 34» 39, 41, 50; 4, 2, 6, 14, 21, 25, 61, 64, 67; 8, 26, 40, 60; 9, 23; 10, 5; V, 2,3; Zs. 15, 2; 16, 1-4, 6-8; 17,1; 18,2, 5, 7; 19, 1 ; 23, 5.

Karapans, Int. 3o.

Kardar-t6ra, man, Dk. VII, 2, 70.

Karsipt, bird, Zs. 22, 4.

Karsna, man, Dk. VII, 7, 12 n.

Kavad, king, Int. 58; Dk. VII, 7, 26.

Kava Husrava, king, Int. 30, 70.

— Kaváta, king, Int. 70.

— Usa, king, Int. 70.

Kavig, Int. 4, 55; Dk. VII, 2, 9; 8, 18; Zs. 23, 5, 8.

Kavis, Int. 30.

Kavi Vistaspa, king, Int. 30, 70; Dk. wit, 7, r2 n:

Kayan glory, Dk. VII, 4, 43; 11, 3.

Kayáns, Int. 3; Dk. VII, 1, 33; 2, 9n; 7, 12; V,1,8; 4, 4, 5.

23, 9.

Khiirdad, angel, Dk. VII, 2, r9, 38; 5,9; 8, sn; Zs. 22. 11.

Khfirdad fire, Int. 41.

Khüsró I, king, Int. 9, 26, 27, 58, 68; Dk. VII, 7, 26; V, 3, 3.

— Il, king, Int. 58, 6r.

Khvaniras, region, Dk. VII, 1, 26; 2,70; V, 2,9.

Khvêtûkdas, Int. 6, 47, 49; Dk. VII,

4, 4 n.

Khyóns, nation, Int. 7, 55; Dk. VIT, 4, 77, 83, 84, 87-90; 5, 7; V, 8, 15; Zs. 23, 8.

Kig, Int. 6, 47, 49; Dk. VII, 2,9 n; 8, 50; 4, 2, 6, 14, 67; 8, 26; wares 3.

Kirman, town, Zs. 12, o n.

Kobád4, king, Dk. VII, 1, 35.

Kêkharêd, Zs. 15, 2.

Kündah, Int. 55; Zs. 23, 8.

Kátál-tórà, man, Dk. VII, 2, 7o n.

Kaispis, ruler, Int. 70.

[47

177

Kêkast, lake, Int. 50; Dk. VII, 1, 39.

Késhmak, demon, Dk. VH, 2, 44, 45; 4, 61.

Ki&b:bnus, man, Dk. VII, 2, 70; Zs. 18, 6.

Kinvad bridge, Zs. 20, 5n.

Kist, Zs. 16, 12.

Kitradad nask, Int. 3, 14, 20; Dk. VIELE 340; 7,51

Kitró-méhónó, prince, Int. 10; Dk. VIL S, 45.

Macedon, Int. 55 n.

Mada, land, Dk. VII, 1, 26.

Mádigàn-i Gugastak Abilis, MS., BERE V L 2 n.

Manrküs, wizard, Int. rr, 55; Dk. VII, 1, 24; 9, 3; V, 3, 5. Maidhyózaremaya, festival, Int. 18;

Zs. 21, 1 n. Mánih, heretic, Dk. VII, 7,21n; V,

Mânûsak, princess, Zs. 15, 2.

Mânûsir, for Mânûskîhar, Dk. VII, 122578.

Máànü;-khürnàk, man, Dk. VII, 2, 70; V, 4, 3; Zs. 18, 6.

Mânûs-khûrnar, man, Dk. VII, 2, 70; V, 4, 3; Zs. 18, 6.

Mânûskihar, king, Int. 15, 16, 55; Dk; VII, 1, 29-31; 2; 51:5, 70 ; 6, zrn; 7, 231; V, L8: 3; Zada, 3:18, 6; 15,5516, 15.

Máraspend, priest, Int. 64, 88; Dk. VII, 5, 5; 7, 19, 20.

Marvels of Zoroastrianism, Int. r.

Masvak, man, Dk. VIT, 6, 11 n.

Masyáói, woman, Int. 48, 55; Dk. VII, 1, 9. 12-14.

Masyé, man, Int. 48, 55; Dk. VII, 1, 9, 11-14; 2, 70; V, 1, 8; 4, $a; 25. 19, 6.

Mázandar, land, Dk. VII, 1, 26.

Mázandarán, land, Dk. VII, 1, 18 n.

Mázanó, demons of, Dk. VII, 1, 18.

Mazda, Dk. VII, 8, 7-10.

Mazdag, heretic, Int. 26, 43; Dk. VII, 7, 21, 26 n.

Mazdakites, sect, Int. 58.

Mazda-worship, Int. 15, 49; Dk. VII, 1, 1, 2, 4, 41, 43, 445 3, 35 n; 4, 2, 5; 14, 53,34 7 79; 6.4, 10 n; V, 1, r.

Mazda-worshippers, Dk. VII, 7, 5, 6, 9, 10, 23; 8, 28, 35, 51; 9, 2, 7, 8, 10, II, 13, 14 ; 10, 4, 6, 11; ll, 8-10; Zs. 12, 2, 4.

178

Mêdyômâh, man, Int. 18, 19, 29, 30, 55; Zs. 21, 3; 23, 1, 8, 11.

Messiah, Dk. V; 8, 3.

Millennial apostles, Int. 3.

Misr, land, Zs. 20, 4 n.

VII, 2, 21 n, 70; 4,8, n.

Nérydsang, angel, Dk. VII, 1, 29; 2,21; 4, 84, 85; V,4, 6; Zs. 13, 5, 6.

Névak-tórà, man, Dk. VII, 2, 70.

Next-of-kin marriage, Dk. VII, 1, 10; 4, 5, 6,8, 11; Zs. 23, 15.

Ninus, king, Int. 71, 74.

Nirangistan, MS., Zs. 13, 4 n.

Nivédis, man, Zs. 15, 5.

Nódar, man, Int. 17; Dk. VII, 2, 51; 3,19, 39; 4, 86 n; 6, 11 n; Zs. 16, 11-13.

Nêdariga, man, Zs. 15, 5.

Nódars, tribe, Dk. VII, 6, rr.

Non-Iranian, Dk. VII, 9, 13.

Noshérvan, king, Int. 43.

Numfidarih-i Yazisné, MS., Zs. 18, 4:

Oldest dates explained, Int. 72. Ordeal, Int. 7, 18, 64,65 ; Dk. VII, 5, 4,5; 7,2; Zs. 21, 234—327.

Osthanes, Int. 73.

Ox, frontier-settling, Dk. VII, 2, 62-66 ; Zs. 12, 8-25.

— sole-created, Int. 55, 77; Dk. VII, 2, 67.

Oxyartes, king, Int. 74.

Padashkhvargar, land, Dk. VII, 7, 14 n.

Padiragtarasp6, man, Dk. VII, 2, 9, 10, 15, 70.

Paétrasp— Paitiraspó, man, Dk, Vil, 2, 70; AS 18; &

Pairigs, meteors, Zs. 22, 9.

Papak, prince, Dk. VII, 7, 12.

Parshad-t6ra, man, Int, 6, 47 ; Dk. VII, 4, 3t754.

PAHLAVI TEXTS.

Parsi calendar, Int. 79-89; how rectified, Int. 85.

Pátakhsróbó, king, Int. 3, 48; Dk. VII, 1, 34.

Persia, Int. 55 n, 63, 79.

Pésdadian, Int. ; Dk. VII, 2, 70.

Péshyótan, prince, Int. 7, 10, 42, 43; Dk. VII, 4, 81; 5, 12; 6, 13;

V, 8, 5.

Pestilence, demon, Dk. VII, 4, 37, 38.

Plato, Int. 71, 77.

Pliny the Elder, Int. 7 1, 73, 75, 76-

PórüAàst, woman, Int. 29, 30.

Pôrûshâspô, man, Int. 4, 3o, 49 ; Dk. VII, 2, 10, 15, 21, 29-35, 39- 41, 46-48, 56-58, 70; 3, 3, 4, 7-11, 13, 15, 21, 23, 24, 26, 27, 32, 34, 37, 38; V, 2, 2, 4; Zs. 13, 6; 14, 16; 15, 4; 16, 1, 3-6; 17, 2; 18, 1, 2, 4-6 ; 19, 1-42 20, 1,65 BÀ, 35.

Pouruspadha, wizard, Zs. 23, 10 n.

Proconnesian Zoroaster, Int. 73.

Purtaráspó, man, Zs. 18, 6.

Pür-tórà, man, Dk. VII, 2, 7o.

Ragan, man, Dk. VII, 2, 51 n, 7o n.

Ragisn, man, Dk. VII, 2, 7o n.

Rai, city, Int. 32.

Rak, man, Dk. VII, 2, 51; 8, 19, 39; or Ragh, Int. 17; Zs. 16, II-I}.

Ramak-tôrâ, man, Dk. VII, 2, 70.

Rangûstar, man, Zs. 15, s.

Rasastat, angel, Dk. VII, 4, 81 n.

Rashn, angel, Dk. VII, 7, 11.

Rashn-résh, apostate, Int. 9; Dk. V1, 7, tz.

Ristare-vaghent, priest, Int. 64, 70 : Dk. VII, 7, 19 n.

Ratü;star, man, Zs. 15, 5.

Renovation of the universe, Int, t3; 55, 77 ; Dk. VII, 1, 41, 42, 54; 10, 10; 11, ro, 11; Zs. 28, 3.

Romans, Int. 63, 65.

INDEX.

179

———————————————————————

Saman, patron., Dk. VII, 1, 32; V, 1, 8.

Sanskrit, Int. 78.

Saoshyant, apostle, Int. 30.

Sarai, town, Zs. 22, 8.

Sasanian, Int. 9, 31, 50, 57, 68, 69.

Satavés, star, Zs. 22, 9.

Selections of Zà4-sparam, Int. 1, 15, 24.

Semiramis, queen, Int. 71, 74.

Shahpühar II, king, Int. 26, 58, 61, 63, 64, 88; Dk. VII, 7, 19 n.

— 111, king, Int. 64, 87.

Sham — Shám, land, Zs. 20, 4 n.

Shapan, Dk. VII, 7, 3.

Shapigan or Shaspigàn, Dk. VII, 7,

3 n. Shapir-abáü, woman, Dk. VII, 9, 18. Shatraver, angel, Dk. VII, 2, 19. Shatvér, angel, Zs. 22, 8.

Shédasfas (Theodosius?), Int. ro, 27; Dk. VII, 8, 47 n.

Shedasp6, Dk. VII, 8, 47.

Shemig-abii, woman, Dk. VII, 8, 55.

Sirkán, town, Zs. 12, o n.

Siyah-t6r4, man, Dk. VII, 2, 70.

Siyàmak, man, Dk. VII, 2, 7o; V, 15,924 1; Zs. 13, 6.

Siyavakhsh, prince, Dk. VII, 1, 39.

Sóg-tórà, man, Dk. VII, 2, 7o.

Sósháns, apostle, Int. 12, 13, 55; DE VIE T, 42, 55; 10, 10, 15; 11, 1, 2; V, 2, 15; 8, 3; Zs. 2L 4.

Spendarmad, angel, Int. 6, 15, 55; Dk. VII, 2, 19; 4, 57, 58; 8, 5n; Zs. 12, 2, 3, 5, 6; 16, 5; 22,9; 23, 4.

— month, Zs. 21, 1.

Spend-dad, prince, Int. 39, 55; Dk. VILE; V, 2, 12.

Spend nask, Int. 1, 2, 14, 20, 27, 46 ; Dk. VII, 2, 1 n.

Spent6-khratvau, priest, Dk. VII, 7, 8, 10,

Spétó-tórà, man, Dk. VII, 2, 70.

Spitam, man, Dk. VII, 2, 70; Zs. 13, 6.

Spitámas, tribe, Int. 3o; Dk. VII, 2, 9, II, 29, 37 3 7, 27; 8, 22,

35. Spitóis, priest, Dk. VII, 6, 12. Sritak = Thritak, man, Zs. 13, 6. Srité, hero, Int. 8, 15, 55 ; Dk. VII, 2, 63,64; 0, 2, 3, 5) 7-9 TI, 13; Zs. 12, 1o, 12-14, 16, 18, 20, 22, 24, 25.

Sritó, woman, Zs. 23, 11.

Sróbóvar, snake, Dk. VII, 1, 32.

Srósh, angel, Dk. VII, 3, 17; Zs. 6

» 9.

Srfitvék-spadak, priest, Dk. VII, 7, 8, 10.

Sûdkar nask, Int. 44.

Sürak, land, Zs. 20, 4 n.

Sénóv, priest, Int. 9, 54, 55; Dk. VII, 7, 6; Zs. 98, 11.

Tabaristan, land, Dk. VII, 7, 14 n. TakhmG6rup, king, Int. 48, 55; Dk. VIE, 1 13931:V,1,8; 4, 5.

Talmud, MS., Dk. V, 1, 2 n.

Tzn4pühar, sin, Dk. VII, 4, 19, 20.

Tanvasar, priest, Int. 9, 62; Dk. VIL 7 14, 355 18.

Tdz, man, Dk. VII, 1, 34.

Tegend, r., Zs. 22, 7 n.

Ten admonitions, MS., Zs. 24, 10-

19. Thritak, man, Dk. VII, 2, 70. Tistar, star, Dk. VII, 2, 38 n. Têgan, r., Zs. 22, 7.

Trojan war, Int. 71.

Tg, prince, Dk. VII, 1, 30.

Tfimasp, prince, Dk. VII, 1, 31.

VII, 2, 70. Usikhsh, Int. 30. Uspásnu, man, Dk. VII, 6, 12 n.

Vadak, woman, Dk. VII, 2, 64; Zs. 12, 15.

Vadast = Vaédvóist, Zs. 15, 3.

Vaédist, man, Dk. VII, 2, 7o; Zs. 13, 6.

Vaédvóist, karap, Int. 6, 47; Dk. VII, 2, 9n; 4, 21, 23, 24. Váégered, prince, Int. 3 ; Dk. VII,

1, 16; V, 4, 2. Vakgir, land, Dk. VIT, 1, 39. Vanófravi;sn, man, Dk. VII, 2, 7o. Varahrán fire, Zs. 22, 7. Vars, hair, Dk. VII, 4, 85.

N 2

180

VarstmAnsar nask, Int. ro.

Verethraghna, angel, Int. 30.

Vidadafsh, region, Dk. VII, 6, 12 n.

Vidrafs, wizard, Dk. VII, 4, 77 n.

Vigirkard-i Dénig, MS., Dk. VII, 2, 70 n.

Virafsang, man, Dk. VII, 1, 54 n.

Visperad, MS., Int. 3.

Visraps, tribe, Dk. VII, 6, 2, 7, 9, 11; Zs: 12, 10 n.

Vistasp, king, Int. 6-10, 14, 19, 29, 47, 49, 52, 55, 70; Dk. VII, 1, 2; 2,9 n; 3, 31; 4, 63-67, 69-71, 74-76, 83-85, 89, 90: 5, 1, 2, 6, 7, 12 ; 6, 1,2, 5,6,8, 11 D, 12-14; 7, 1, 2, 5 n, 38, 39; V, 2, 8, 10; 8, 1; Zs. 16, 12, 13 ; 23, 5, 7.

Vivang,ha, man, Dk. VII, 1, 20; 2, 70: Zs. 18, 6,

Vizak, woman, Dk. VII, 2, 70; Zs. 13, 6.

Vohümanó, angel, Int. 5, 16, 55; Dk. VII, 1, 4; 2, 17, 19, 24-26, 29, 33; 9, 17,22, 26, 51, 52, 54, 56, 58-60, 62 ; 4, 29, 57,74, 75, 78; 7, 19; V, 2, 5, 9; Zs. 14, 9-12; 16, 9 ; 20, 3; 21, 8, 11, 12; 22, 3, 6 n.

— king, Int. 9, 55; Dk. VII, 7, s.

Vohfiném, man, Int. 55; Zs. 23, 8,

II. Voh@-r646, man, Dk. VII, 8, 55; 9 18 ; 10, 15. Vologeses I, king, Int. 88, 89. — II], king, Int. 61, 88.

Wilson's Parsi Religion, Int. 31.

Witch, Dk. VII, 1, 19; 5, 8; V, 2, 35. 22. 17, 4.

Witchcraft, Dk. VIT, 2, 6, 7, 63; 8, 4,8; 4,72; 5,8; 8, 6.

Wizard, Dk. VII, 1, 19, 35 397 8, 8, 53, 54, 66; 3, 5, 42-44; 8, 29; V, 2, 3, 4, 8 ; Zs. 14, 3, T3, 16; 16, 2, 3; 17,4; 18, 1, 5.

Wrath, demon, Int. 16,

Xanthus of Lydia, Int. vis Xerxes, king, Int. 71; 73.

'Adkár-i Zarirán, MS., Dk, VII, 4, 77 n, 86 n, Yathà-ah(-vairyó, Dk, VII, 1

» 4n 12 nj 4, 41, 56, 61, :

PAHLAVI TEXTS.

Yazdakard I, king, Int. 64, 66, 87, 88 n.

— II and III, kings, Int. 58, 61.

Yim, king, Int. 55; Dk. VII, 1, 20- 22, 24, 25, 26 n, 32, 36 ; 2, 21, 59-61, 70; 9,4; V,1, 8; 2,2, 9; 4,3; Zs. 18, 5, 6; 15, 2n.

Yimak, princess, Zs. 15, 2 n.

Yim’s enclosure, Int. rr.

Yügyàást, meas., Dk. VII, 8, 16, 45.

Zàd-sparam, priest, Int. 15, 25; Zs.

12, o n. Zagh, man, Dk. VII, 6, rr n. Zainigav, prince, Dk. VII, 1, 34n. Zak, karap, Dk. VII, 2, 9 n; 4, 64, 6

Ta Zand, Int. 37; Dk. VII, 8, 22, 36;

Yimak, princess, Zs. 15, 2 n.

Yim’s enclosure, Int. rr.

Yügyàást, meas., Dk. VII, 8, 16, 45.

Zàd-sparam, priest, Int. 15, 25; Zs.

12, o n. Zagh, man, Dk. VII, 6, rr n. Zainigav, prince, Dk. VII, 1, 34n. Zak, karap, Dk. VII, 2, 9 n; 4, 64, 6

Ta Zand, Int. 37; Dk. VII, 8, 22, 36;

; 9 4- Zarathustra, apostle, Int. 30; Dk. VII, 1, 34 n. Zarat(üst, apostle, Int. 1-4, 6-8, ro, 15-17, I9, 20, 29, 32-43, 46—50, 52, 55, 61, 70-75, 77, 78; Dk. VII, 1, 5, 34, 43, 515 2, 2, 3, 9 N, IO, 14, 15-22, 24 n, 27, 29, 36-40, 42,15; 46, 47352, 53, 56, 60, 61, 64, 68-70; 3, 1 n, 4, 5, 7-9, 11-16, 20, 22, 32, 33, 36, 38-43, 46, 51, 54, 57, 59, 61, 62 ; 4, 3-6, II, 12, I4, 16—19, 22—27, 29-31, 33-36, 38, 40-43, 45, 47-49, 51-55, 57, 58, 60, 61, 63, 64, 66, 67, 69, 79,72—74, 86, 90; 5, 1, 2, 4-8; 6, 1, 12, 13; 7, 2, 14, 18, 19, 22, 29, 33-35, 37; 8, I, 24, 25, 27, 29, 36, 38, 40, 42, 43, 48, 50,51, 55, 56, 59; , I, 6, 18, I9 ; 10, I5; V, 1, 735 2, I; 3, I, 2, 4j Zs. 12, 6, 73 13, I, 4-6; 14, I, 2, 8, 12, 15; 15, 1, 3, 4-6; 16, 1-4, 6, 7,9-13; 17, 1,6; 18, 2, 3, 6, 7; 19, 2, 4-7; 20, 2, 5, 9, r1- 13, 16; 21, 2,3, 5-9, II, 12, 14, I5, 17, 24; 22, 2, 3, 6-12, 13n; 3, 1, 7-11, I3. Zarat(ü:t of the Spitàmas, Dk. VII, 1, 2, 8, 41, 43, 44; 2, 67, 68; 3, 55, 56, 58, 60; 4, 15, 32, 39, 39» 75, 79, 81, 82, 86, 89; 5, 3; 7, 28; 8, 23, 31, 32, 34; V, 1, 75 Zs. 12, 12 ; 21, ro. Zaratiist, priest, Int. 64, 66, 70, 88. Zaratist-namak of Zs, contents, Int. 15-19; MSS., Int. 24. |

INDEX.

Zaratustship, Dk. V, 4, 6.

Zarir, prince, Dk. VII, 4, 77 n; V, 2. 12.

Zartust Bahram Pazdá, writer, Int. 32, 43, 46.

Zartust-namah, Persian, Int. 31, 45, 46; Dk. VII, 4, 70n; 5, 12 n; contents, Int. 32-44.

Zbaurvant, man, Dk. VII, 7, 12n.

Zend, T, Zs. 22, 7 n.

Zóis, man, Dk. VII, 2, 3, 4.

181

Zóndak, r., Zs. 22, 7 n.

Zoroaster, Int. 74, 75.

Zoroastrian epoch, Int. 52.

— legends, Int. 14, 20, 27, 51, 59; scattered in other Pahl. texts, Int. 29; in Av., Int. 30, 31.

Zóti, priest, Dk. VII, 8, 8.

Zrayang,hau, priest, Dk. VII, 7, 8, IO

Zásak, man, Dk, VII, 2, 70; Zs.

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ISBN 978-81-208-0148-6

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SBE 47: Pahlavi Texts, Part 5 — Marvels of Zoroastrianism (E. W. West) — page scans

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