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Sacred Books of the East, Vol. 47 — MarvelsZoroast

English·1879–1910·trans. E. W. West·231 passages

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F. MAX MULLER

VOL. XLVII

@rford

AT THE CLARENDON PRESS

1897

393348 Orford PRINTED AT THE CLARENDON PRESS

BY HORACE HART, M.A, PRINTER TO THE UNIVERSITY

PAHLAVI TEXTS

TRANSLATED BY

E. W. WEST

PART V

MARVELS OF ZOROASTRIANISM

@rford AT THE CLARENDON PRESS

1897

[AM rights reserved)

CONTENTS.

INTRODUCTION . . . . . . .

PAGE

ix Abbreviations used in this volume. - xiviii MARVELS OF ZOROASTRIANISM. Dinxarp, Book VII.

CHAP. 1. Descent of the glorious destiny 3 2. Parentage of Zaratfst . 17 3. His birth, childhood, and youth till his conference 35 4. His missions to the Karaps, and Vist4sp’s conversion 50 5. Events in the last thirty-five years of his life . 73 6. Further events till the death of VistAsp . "7 Te 45 » till end of Sasanian monarchy 82 8. ” » till end of Zaratdst’s millennium 94 9. Afishédar’s millennium 107 to. Afshédar-m4h’s millennium . 112 11. Séshdns and the renovation 116 Dinxarp, Book V. 1. Kai-Lohardsp at Jerusalem, and descent of the religion. 119 2. Parentage, birth, and life of Zaratfst. Future apostles . 122 3. Events after Vistasp’s conversion and in later times 126 4. Descent of the Iranians. The tribe having a Gyémara. 127 SELECTIONS OF ZAD-SPARAM. 12. Two old legends of Spendarmad and of the hero Srit6. 133 13. Parentage of Zaratfist . . 138 14. Demons try to injure him before and at his birth . 140 15. Five Karap brothers opposed to Zaratfst and his four brothers 143 16. One Karap tries to kil Zarattst five times 144

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133 13. Parentage of Zaratfist . . 138 14. Demons try to injure him before and at his birth . 140 15. Five Karap brothers opposed to Zaratfst and his four brothers 143 16. One Karap tries to kil Zarattst five times 144

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CHAP. . PAGE 17. Another foretells his glorious destiny . . . - 147 18. His father disagrees with him . . 148 1g. And he disagrees with his father and the chief Karap . 149 20. Legends indicative of his good disposition . . . 159t 21. His going to confer with Afharmazd . . . - 154 22. His conferences with the archangels. . . . 159 23. Dates of conversions, births, and deaths . . . 163 24. Five dispositions of priests and ten admonitions . . 167 INDEX . . . . . . . . . - qr ERRATUM . : . . . . . . . - 182

Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . : . 183

INTRODUCTION.

1. 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 Zaratdst, 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 Dinkard, which contains the legendary history of Zaratist 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 prepared for the use of foreign proselytes. A third compilation 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 estimated, in S. B. E., vol. xxxvii, p. 469, to extend to 20,500 words. It says very little about Zaratist’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 Dinkard, which is quoted as an authority in Dk. VII, i, 2.

x PAHLAVI TEXTS.

than the Dinkard, which is quoted as an authority in Dk. VII, i, 2.

x PAHLAVI TEXTS.

3. This seventh book commences with a detailed statement of the descent of the glorious ruling dynasty from the primeval man Gdyémard, through his descendants, the Pésdadian and Kaydanian rulers, to Kai-Vistasp. Among the individuals, rarely mentioned elsewhere, are the sacred being Hadish (the protector of homesteads in the Visperad), V4égered the brother of king Héshang,. Patakhsrébé6 king of the Arabs, and Aéshnar the chancellor of Kai-Os. Zarattst 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 Zaratist with the descent of his glory, from the presence of Atharmazd to the house in which Zaratist’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 Pérfshdspé 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 Zaratdst, 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 Hém-water out of the fourth effluent of the Daitt river, he met the archangel Vohimané who had come to invite him to a conference with Atiharmazd, 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 Atharmazd, to preach his religion to the Kigs and Karaps in the presence of their ruler, Afrvaitéa-dang the Tar. They seem to have listened attentively till he advocated Khvétikdas, when they demanded his death, and

INTRODUCTION. xi

They seem to have listened attentively till he advocated Khvétikdas, when they demanded his death, and

INTRODUCTION. xi

were supported by the Tar’s brother; but the Tar’s son, who presided, remonstrated with them, and A(drvaita-dang himself protected him, but refused to be converted. Zaratist was afterwards sent to demand slaves and horses from Védvoist, a rich Karap, who refused them arrogantly ; he also went to Parshad-gau in Sagastdn and cured his bull with Hém-water, whereupon Parshad-gau joined him in worship, but not in public. Zaratist repulsed the demons as in Vd. XIX, 1-4; he is then tempted by a Karap in the form of Spendarmad, whom he also repulses. And he is finally sent to the court of Vistasp, where he is relentlessly 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 Vistasp is at last converted, twelve years after the coming of the religion when Zaratdst went to his first conference with Atharmaed.

7. Chapter V refers to the marvels of the last thirty-five years of Zaratdst’s life, after Vistasp’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 Vistasp over Argésp the Khyén, the useful works and advice of Zaratist, the compilation of the Avesta, and the birth of Péshyédtan, the immortal ruler of Kangdes.

8. Chapter VI continues this account of marvels till the death of Vistasp, which occurred forty-three years later. The legends related are about the presentation of a heavenly chariot to Vistasp by the soul of an old hero Srit6 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 Zaratist, to enquire about the religion.

g. Chapter VII relates the marvels occurring after the death of Vistasp until the end of the sovereignty of Iran; mentioning king Vohfimané who was a grandson of Vistasp, 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-

xii PAHLAVI TEXTS.

doxy in the fifth and sixth centuries of the religion, the apostate Rashn-résh of about the same period, king Artakhshatar the founder of the Sdsd4nian dynasty, his chancellor Tanvasar, Attrpad-i MAraspend4n and his son surnamed Avarethrabau, with an anonymous arch-apostate of their time, and then king Khasré Anéshérvan. Finally, it condemns the proceedings of the devastators in later times, whose names are not mentioned.

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 Zaratist to a close. After a bitter lamentation over the anarchy in religion and government—in which parts of §§ 34 and 36 are taken from the Varstmansar commentary on Yas. XXXII in Dk. IX, xxxii, 17, 20—it refers to the arrival of Kitréd-méh6n6, ‘42m of the racial home,’ a title of Péshydtand, son of Vistasp, 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 Shéd4spé1 (Theodosius?). In the thirtieth year before the end of this tenth millennium Adshédar, 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 Adshédar, who produces much prosperity and progress which continue until the fifth century. Then the wizard Mahrkfis 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 Ashavahisté interferes to diminish the slaughter of cattle. At the end of the fifth century two-thirds of the Iranians have become righteous, and in the thirtieth year before the end ofthis eleventh millennium A fishédar-mdh, the Developer

1 This name can be read ShédAsfas in Byt. III.

INTRODUCTION. xiii

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

12. Chapter X describes the twelfth millennium, that of Adishédar-mdh, 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 Dahak breaks loose, and Kerésdspé has.to be roused to smite him. In the thirtieth year before the end of this twelfth millennium Sdésh4ns, the Triumphant Benefiter, is born; Kai- Khisr6é and his companions afterwards arrive to assist him, and the sun stands still for thirty days and nights.

13. Chapter XI describes how Sésh4ns 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 bya statement of the siege of Jerusalem by Nebuchadnezzar (Bakht-Narsth) assisted by Kai-Léhardsp, father of Vistasp. Excepting this account of the siege, in which the Jews are evidently called ‘a congregation or tribe’ (ram), 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 Atdr-farnbag as to the MS. which that tribe call really their Gyémard (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 Kitradad Nasks. It would probably be hazardous to suppose that the Jewish compilers of the Gemara could have had access to these

xiv PAHLAVI TEXTS.

sources, and it might be preferable to assume that Atarfarnbag 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 Zaratist-namak of Zad-sparam is contained in the latter half (Zs. XII-XXIII) 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 Spendaymad, wearing a golden sacred girdle, at the court of king M4ndsihar, 4281 years before the coming of the religion to Zarataist when he went to his conference with the sacred beings. The other is the legend of the warrior Srité, the seventh brother, who was sent by Kai-Os to kill the frontier-settling ox which threatened him, 300 years before the coming of the religion, with future execration by Zaratist.

16. Chapter XIII refers to the descent of Zaratist’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 Vohimané 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 Adsikhshes, all descended from the demon of Wrath and a sister of king MAndsfihar; also about the four brothers of Zaratist who seem to be unmentioned elsewhere.

Chapter XV is about the five Karap brothers, with their first cousins the Adsikhshes, all descended from the demon of Wrath and a sister of king MAndsfihar; also about the four brothers of Zaratist who seem to be unmentioned elsewhere.

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

1 The MSS. have 528, but this would be twenty-eight years before the accession of Man@sAthar, 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 Zaratist’s father, and is invited to consecrate the food set before him; but Zaratdst 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 Zaratist’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 goodlooking 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 mankind following Médyémah, his first cousin, into his presence. He then went on to the bank of the Daitth, and crossed its four channels, when he met Vohimané6 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.

19. Chapter XXII refers to his conferences with the seven archangels, each at a different place, and extending over ten years. In Chapter XXIII, Médyémé4h is converted at the end of these ten years. The next two years are spent on the conversion of Vistasp, in which Zarattst 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 disturbed 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 connected statements of the Zoroastrian legend that remain extant in Pahlavi, and all three seem to be chiefly derived from the S4s4nian 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. VIII, 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,

VIII, 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 Zaratist 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 Dinkard, 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 Iran 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 Zad-sparam are found in some of the old MSS., which also contain the Dadistan-i Dinik (see S.B.E., vol. xviii, pp. xv—xvii). Of the two MSS. used for the text of Zad-sparam’s Zaratist-namak, K35 was brought from Iran 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

(a copy of which has been used), is dated two generations earlier.

25. Regarding the period of Z4d-sparam’s career we are well informed by the date of the third Epistle of Mandskihar, corresponding to A.D. 881, at which time Z4d-sparam was probably in the prime of life; but his Selections were certainly compiled as late as A.D. 900, or about the same time as the completion of the Dinkarvd. 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 Shahpthar II (A.D. 309-379). And the exceptional passages mention no persons or events of a later date than the reign of king Khisré 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 Khisré 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 Muhammadanism. Dk. VII, vii, 33, 34 seem to refer to some particular individual of this later time ; but the references to Kaisar and Khak4n, the Turkish demons with dishevelled hair, the Arab, and Shedaspé (Theodosius?) of Arim, may all have been taken from a Pahlavi version revised in the time of Khasré 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 (dén6), 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 sentences beginning with a verb, an Avesta peculiarity which generally disappears in an English translation. Regarding 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 :—

GésQrvan informed of the future coming of Zaratfst 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 Darega river (Bd. XX, 32; XXIV, 15).

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, 11; Sd. XVI, 3).

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

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

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

He saw the soul of Davans 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 Keresdsp’s soul (Dk. 1X, xv, 1-4).

Advice of AQharmazd to Zaratist (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 1000 years dominion, in Mkh. LVII, 24-29.

About Maidék-méah, in Dk. IX, xliv, 19.

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

Archangels assist Z. in converting Vist4sp, also the war with Argasp, in Dk. VIII, xi, 2-4.

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

The families of Zaratist, Hvév, and Vistésp mentioned in Dk. VIII, xxix, 25.

About Frashéstar and GAmA4sp in Dk. VIII, xxxviii, 68; IX, xlii, 8, 9; xliv, 17, 18.

About Kai-Vistasp, Frashéstar, Porfitést, Gamasp, and Hatés in Dk. IX, xlv, 3-5.

Brad-rikhsh, or Bradré-résh the Tir, mentioned as destroying the righteous man, in Dd. LXXII, 8; Sd. IX, 5; Dk. VIII, Xxxv, 13; 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. This 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 passing on of the kingly glory from ruler to ruler, from Haoshyang,ha to Kava-Haosrava, from Zarathustra to Kava- Vistaspa and the Saoshyaat, 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

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). b2

XX PAHLAVI TEXTS.

References to Z.’s conference with Ahura Mazda, and his rejection of the demons, 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, 51.

Z.’s reply to Frashaostra regarding the ritual, in Yas. LXXI, I-11.

There are also other references to Kava-Vistaspa, Frashaostra, GamAspa, Pourufisté, Maidhyémau, the Haéadaspas, Spitamas, and Saoshyants. 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 GAthas and Yasts, including the Hém Yast; and the Usikhsh once in the Gathas.

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 SAsdnian times. But we have another means of testing this conclusion more fully in the Persian Zartustnamah, translated by Eastwick in the Appendix to The 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 Pazdt, 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 Dastdr Barzi Qiydmu-d-din (=Kamdin) in 1636, belonging to the Wilson Collection and now in the library of Lord Crawford at Wigan. Zartust Bahram relates how a priest of Rai, named Kai- K4ids, son of Kai-Khusré, 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, descended from king Fréddn, 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.

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. Ddrdnsardn, 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 exposed 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 Bartardsh, then foretells that Z. cannot be destroyed, and will establish a new religion ; and he repeats this to the child’s father, naming Gustdsp 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 Barzinkards, till he completed his seventh year.

35. Then Diransarfn and Bartarish went together to see him, and tried their magic arts upon him in vain (ibid. 32, 33). Afterwards, when Z. was sick, Bartarish supplied him with filthy drugs, but he threw them on the ground, 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.

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.

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 Isfendy4r (= Spend-d4d), 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 a highly embellished paraphrase of Dk. VII, iv, 64-70, especially in the horse episode.

INTRODUCTION. XXiii

41. King Gust4sp 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 Khirdad and Gusdsp 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 Peshétan receives the milk which makes him immortal. The perfume, or incense, is given to Gim4sp who obtains knowledge of all events till the resurrection. And Isfendy4r, the warlike son of GustAsp, 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 praises 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 Gust4sp, the copper is an Askanian king, the brass is Ardashir the Sasanian, the lead is king Bahram (Gor), the steel is Néshérvén 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 Haz4rahs! appear, -the condition of Iran becomes still worse, as described in Byt. II, III, until the arrival of king Bahram the Hamavand from India, and Peshétan from Kangdiz, who restore the Iranian 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 Sidkar Nask, of which a short summary is given in Dk. IX, viii.

45. From the foregoing epitome of the Persian Zartustndmah, 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 writer’s own imagination. Whether any small residuum of these novelties can be attributed to other sources than the Persian writer’s fancy, must remain doubtful until some older authority for such details is discovered.

46. With regard to Z.’s vision of heaven and hell, which is mentioned in Zartust Bahram’s final episode, his immediate informant was certainly Byt. HI, 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,

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, Adrvaitéa-dang the Tar (see Dk. VII, iv, 2-20), who seem to have received his doctrines favourably, excepting his advocacy of Khvétak-das', which led to their rejection of his proposal. He was next sent to the Karap Védvdist (ibid. 21-28), whom Adharmazd had hitherto befriended ; but this Karap was rejected for illiberality and arrogance. Z. then went to Parshad-tér4 in Sagdst4n (ibid. 31-35), taking some Hém-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 Vistasp was attempted.

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

48. There is some difficulty in understanding the exact difference between the primeval religion and that taught by Zaratist. When Dk. VII, i, 9-11 speaks of Adhaymazd talking with Masyé and Masyaé?; or Hadish tells them of Atharmazd, 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 Héshang and Takhmérup (ibid. 18, 19); or of Ashavahisté in the time of king Patakhsr6bé (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 former times. 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

' 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 Zaratdist most strongly advocates and reprobates. 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 Khvétik-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 Hém plant was sacred before Z.’s birth (ibid. ii, 22-47), the H6m-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 Vistasp that the world requires the good religion which proceeds through Z.’s_ recitation, so he should chant the Ahunavair and Ashem-vohd, and not worship the demons (ibid. 79, 80). Again, when Dardsrdéb and Brddrék-résh partake of food with Périshaspé and Zaratdst (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, 80). Again, when Dardsrdéb and Brddrék-résh partake of food with Périshaspé and Zaratdst (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 Zaratdst 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. From 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 Késast by Kai-Khiasréi (ibid. i, 39 ; Mkh. ii, 95), we find nothing in the legends about this form of idolatry, till ‘the oppressiveness of infidelity and idol-worship,’ shortly after the downfall of the SAasdnians, 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 Zaratdst (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 Zaratdst, or his going to conference with the sacred beings, or the acceptance of the religion by Vistasp. 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 Zaratdst came forth to his conference, which event happened when he was thirty years old (ibid. iii, 51, 60, 62). It is also stated, in Bd. XXXIV, 7, that Vistasp reigned thirty years before the coming of the religion, that is, before Zaratdst went to his conference. From these data it is evident that the tradi-. tional Zoroastrian chronology makes the birth of Zaratdst coincide with the accession of VistAsp.

It is also stated, in Bd. XXXIV, 7, that Vistasp reigned thirty years before the coming of the religion, that is, before Zaratdst went to his conference. From these data it is evident that the tradi-. tional Zoroastrian chronology makes the birth of Zaratdst coincide with the accession of VistAsp.

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 midsummer 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 Vistasp’s reign. And if this were the first

XXViil PAHLAVI TEXTS.

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 3ooth 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 Iran 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 IrAn itself at a later date than the battle of Gaugamela (B.C. 331); and if this were the 3ooth 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 Himat and Dardi, where the Bundahis passes from traditional to historical personages. Alexander’s invasion must also have been a good and sufficient reason for the dissolution of the hundreddiscipledom, or priestly college, established by Séné, which lasted only till the 3ooth 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 prepartd 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 traditional 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, 1).

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

a“

INTRODUCTION. = XXI1X

I, 8; XXXIV, 1).

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

a“

INTRODUCTION. = XXI1X

the primeval man and ox exist undisturbed in the world, because the evil spirit is confounded and powerless (Bd. I, 20, 22; III, 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 Gaydmard, 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. Gayémard passes away (Bd. III, 21-23; XXXIV, 2).

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

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

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

24717, B.C. 3347. Accession of Yim (ibid.).

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

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

500, B.c. 1130. Accession of Mandséthar (ibid. 6).

428, B.c. 1058. Spendarmad comes to Manfséihar at the time of Frasiydv’s irrigation works (Zs. XII, 3-6). The MSS. have B.R. 528, but to bring this date into the reign of MAanfséthar would be inconsistent with the millennial arrangement; while to assume a clerical error of one century is a probable explanation, as it makes the date more consistent with the allusion to Frasiyév, whose irrigation works, mentioned in Bd. XX, 34; XXI, 6, must have been carried out in the latter part of Manfséthar’s reign.

380, B.c. ro10. Accession of Afiz6bé (Bd. XXXIV, 6).

375, Bc. 1005. Accession of Kai-Kgbad (ibid. 6, 7).

360, B.c. gg0. Accession of Kai-Us (ibid. 7).

300, B.c. 930. Zaratfst first mentioned by the ox that Srit6 killed (Zs. XII, 7-20).

210, B.c. 840. Accession of Kai-Khfsréf (Bd. XXXIV, 7).

150, B.c. 780. Accession of Kai-Lohardsp (ibid.).

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

30, B.c. 660. Accession of Kai-Vistasp (Bd. XXXIV, 7). Vohfimané and Ashavahist6 descend into the world with a stem of Hém (Dk. VII, ii, 24). Zaratfst is born (ibid. Vv I).

XXX PAHLAVI TEXTS.

B.R. 23, B.C. 653. Z. is seven years old when two Karaps visit his father, and DGrdsr6bé 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).

» 10, 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 Vist&sp’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 Afirvaita-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 Vistasp; Médydm4h is also converted (ibid. 1, 65 ; Zs. XXI, 3; XXIII, 1. 2, 8).

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

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

1» 30, B.c. 601. Defeat of Argdsp and his Khyons (ibid.).

» 40, B.C. 591. Vohfiném is born (ibid.). About this time the Avesta is written by Gamasp from the teaching of Z. (Dk. IV, 21; V, iii, 4; VI, 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, 2; VII, v, 1; Zs. XXIII, 9).

» 58, 8B.c. 573. Arrival of the religion is known in all regions (Dk. VI, vi, 12).

» 63, B.c. 568. Frashdéstar passes away (Zs. XXIII, 10).

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

» 73, B.C. 558. Hangafirfsh, son of Gamasp, passes away (ibid.).

» 80, B.c. 551. Asmdk-khanvat6é passes away, and Akht the wizard is killed (ibid.).

» 91, B.c. 540. Accession of Vohfiman, son of Spend-dad (Bd. XXXIV, 4, 8).

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

200, B.C. 431. Sénd passes away (ibid.; Zs. XXIII, 11).

»» 203, B.c. 428. Accession of Himat (Bd. XXXIV, 8).

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

INTRODUCTION. XXX1

this place, as explained in § 54, with the 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 Daraf (ibid.).

”

280, B.c. 351. Accession of Darai, descendant of Dart (ibid.).

294, B.c. 337. Accession of Alexander? (ibid.).

300, B.c. 331. Invasion by Alexander. Sénd’s hundreddiscipledom 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).

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, Afishédar is born (ibid. 55-57).

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, Afishédar is born (ibid. 55-57).

Io0ot, a.D. 371. Beginning of the eleventh millennium, when the sun stands still for ten days, and Afshédar 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. 1341. Afish€dar-m4h is born (ibid. 18-20).

2001, A.D. 1371. Beginning of the twelfth millennium, when the sun stands still for twenty days, and Afishédar-m4h is thirty years old and confers with the sacred beings (ibid. 21-23).

2971, A.D. 2341. Sdsh4ns 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 Sésh4ns is thirty years old (ibid. 19); but another passage (ibid. xi, 2) implies that this is the date of his birth.

3028, a.p. 2398. The renovation of the universe occurs at the end of the fifty-seventh year of Séshdns (ibid. 4, 7).

1 He became king of Macedon B. C. 336, and of Persia in 331. 2 The erroneous dates in the Bundahis chronology (see § 57) alter this period to B.C. 156-36.

XXXil PAHLAVI TEXTS.

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, 29-32; viii, 40, 41, 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 AskAnians, 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 Sds4nians who ruled for 425 years, are allowed 460 years in the Bundahis, which just counterbalances the thirty-five years omitted after the time of Himai. This third error may be considered unintentional, as it probably arose from counting the year of each succession 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. XXXIli

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. 19 273) », 308. Death of Alexander. . . ,, 323, 9, 323.

» 321, 5, 400. Real date of A.R. 400 . . x» 231, 5, 275. » 400, 4, 553. Bd.dateofa.R. 400. . . 5, 78, 4, 196.

» 528, ,, 800, Real date of a.R.800 . . A.D. 170, ,, » 537, » 886. Accession of Ardashir . . ,, 226, ,, 39. » 625, 5, 900. Real dateof a.R. goo . 1 270, A.D. 10.

» 647, » 939. Accession of Shahpfhar Il. 9» 3090, 5 §3. 2» 713) 5, ooo, Real date of A.R. 1000 . . = 4, 370, 4, 118, » 786, ,, 1068, Accession of Yazdakard II. ,, 438, 5, 91.

» 800, ,, 1081. Bd.dateofa.R. 800 . . 4, 451, 4) 205. »» 841, ,, 1118. Accession of Kavid . . . ,, 488, ,, 246. » 884, ,, 1158. Execution of the Mazdakites ,, 528, ,, 289. » 887, ,, 1161. Accession of Khasr6I . . 4, 831, 5, 292.

» 900, 5, 1173. Bd. date of A.R.goO. . . 4, 543, 9, 305+

9 951, 5, 1220. Accessionof Khisr6 TI. . 4, §90, 5, 356.

» ooo, ,, 1265. Hd. date of A.R. 1000. 1» 635, 5) 405.

» 017, ,, 1281. Death of Yazdakard III. » 651, 4, 422.

» 887, ,, 1161. Accession of Khasr6I . . 4, 831, 5, 292.

» 900, 5, 1173. Bd. date of A.R.goO. . . 4, 543, 9, 305+

9 951, 5, 1220. Accessionof Khisr6 TI. . 4, §90, 5, 356.

» ooo, ,, 1265. Hd. date of A.R. 1000. 1» 635, 5) 405.

» 017, ,, 1281. Death of Yazdakard III. » 651, 4, 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 benightedness 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 description 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 Ardashir, and 460 years from the latter to the death of Yasdakard III, as stated in § 57.

[47] c

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 Ardashir, and 460 years from the latter to the death of Yasdakard III, as stated in § 57.

[47] c

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 archangels 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 Vologeses III to the middle of that of Shahpdhar II. But the Bundahis postpones ‘this period to A.D. 451-608, or from the time of the Armenian revolt in the reign of Yasdakard II, to that of the first total defeat of a Persian army by the Arabs near Dhf-Qér in the reign of Khisré II. The evil times were probably expected to continue till the end of the millennium, or later, as in the case of Zaratist himself; for Atshédar 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 Shahpdhar 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 Sds4nian dynasty, though king Yazdakard III lived some six years longer a 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

1 The authorities consulted, for Persian historical facts and dates, have been Noldeke, Aufsdtse zur perstschen Geschichte; and A. von Gutschmid, Geschichte Irans und seiner Nachbarlander von Alexander dem Grossen bis sum Untergang der Arsaciden: edited by Néldeke.

INTRODUCTION. XXXV

von Gutschmid, Geschichte Irans und seiner Nachbarlander von Alexander dem Grossen bis sum Untergang der Arsaciden: edited by Néldeke.

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 Shahpdhar 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, Adshédar, 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 internal 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 Atdrpad, son of Maraspend (Dk. VII, vii, 19), was born in the steel period (Dk. IX, viii, 4), and lived in the reign of king Shahpdhar II, son of Adharmazd (AV. p. 145 n), being high-priest over the religion (Dd. XX XVII, 36). He also collected and preserved the Nasks (Dk. VIII, i, 22),

Cc 2

XXXVI PAHLAVI TEXTS.

VII, vii, 19), was born in the steel period (Dk. IX, viii, 4), and lived in the reign of king Shahpdhar II, son of Adharmazd (AV. p. 145 n), being high-priest over the religion (Dd. XX XVII, 36). He also collected and preserved the Nasks (Dk. VIII, i, 22),

Cc 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, 271). In his old age he obtained a son, after devout prayer, and named him ZaratQst (Pandndmak, 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 Rastare-vaghemt in Yt. XIII, 106, showing that this latter Avesta title was adopted by Attrpid himself. Finally, we meet with another Atdrpad, son of Zarattist, described in Peshotan's Dk. III, cxxxvii, 2, as high-priest in the reign of Yazgdakard I (A.D. 399-420), son of Shahpdhar, and also mentioned in Pahl. Yas. p. 120, Il. 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 Atdvpdd’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 Atdpad’s own son.

66. In the first place, is such a suspicion consistent with known dates? To represent Adshédar, 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

1 See S. B.E., vol. xxxvii, p. 415.

INTRODUCTION. XXXVI

To represent Adshédar, 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

1 See S. B.E., vol. xxxvii, p. 415.

INTRODUCTION. XXXVI

death, when his son succeeded him in the high-priesthood. If Atarpad 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 ZaratQst 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 Adshédar’s birth may have had some connection with the date of the birth of Atrpad’s son. The dates assumed, with regard to these three highpriests, which may be slightly varied, are as follows: —

Atarpad, born 290, high-priest 320, died 371. Zarathst, ,, 341, » 371, 5 400. Atrpad, ,, 363, » 400, ,, 420, or later.

67. On the other hand, we must recollect that the time of the birth of AQshédar 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 Attrpad, 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 Khasré I (Byt. I, 7), made any alteration in

XXXViii 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 Khasré I (Byt. I, 7), made any alteration in

XXXViii 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 Zaratdst’s millennium, were probably looking forward for the approaching downfall of the SAsAnian 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 termination 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 Adshédar, 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 probably 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 Sds4nian times. While the alterations, we find in the Bundahis, could have hardly been made till after 651.

70. Regarding the age in which Zaratist lived, the dates stated in the synopsis of traditional chronology (§ 55), are B.C. 660-583, while the reign of Vistasp, 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 identification of Vistasp with the father of Darius I. But the names of those four forefathers, which are known on the unimpeachable authority of the Behistin inscription of Darius himself, render it almost impossible to accept this traditional identification, as they differ totally from those of the forefathers of Vistasp in the Avesta. The two dynasties are as follows :—

INTRODUCTION. XXXIX

BehistQn : Hakhamanis Avesta: Kavi KavAta

Kaispis Kava Usa Ariyéramna Kava Husrava Arshama Aurvadaspa Vistaspa Kava Vistaspa\. -

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 Zaratdst= Zarathustra being called Rastare-vaghet and Avarethrabau, respectively, in the Avesta (see § 64); but these latter names seem more like titles than translations.

We may, however, quote the instances of the high-priest Atarpad= Atare-pAta and his son Zaratdst= Zarathustra being called Rastare-vaghet and Avarethrabau, 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 Zaratist 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 Zaratdst, 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 Zaratdst existed 6000 years before the death of Plato, that is, B.C. 6347, which is also confirmed by Aristotle. And he quotes Hermippus (about B.C. 250) as placing him 5oco 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 Kavata, Kavi Aipivanghu, Kavi Pisanangh, Manus, Uzava, Aurvadaspa, Kava Vistaspa (Bd. XXXI, 28, 29).

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

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

xl PAHLAVI TEXTS.

seems to have been used by Xanthus of Lydia (B.c. 500- 450)! who stated that Zaratdist 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 misunderstanding Persian statements with reference to the pre-existence of Zaratdst’s Fravashi. It will, in fact, be seen from the synopsis (§ 55) that the traditional account is that the spiritual body of Zaratast 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 concerned, this Zoroaster might have been the traditional Zaratdst who died 103 years before this journey of Osthanes.

480). And, so far as time is concerned, this Zoroaster might have been the traditional Zaratdst 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 Semiramis, can hardly refer to the traditional Zaratist who is never represented as a king, although the supreme Zarathustra 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 Albirdni’s tables is certainly 1200 years earlier.

975. It seems, therefore, that the ancient statements, regarding the date of Zaratdst, reported by Pliny and corroborated 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 Zaratdst

1 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 Zaratdst 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 traditional chronology, in which the whole of time is assumed to consist of twelve millenniums devoted to different purposes; 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 impossible 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.

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 Fravashis. These are described as spiritual existences who remained three millenniums unthinking, unmoving, and intangible (Bd. I, 8); and the next three millenniums they still remained undisturbed by evil, mankind being represented, for that period, by Gaéyémard in the world (Bd. XXXIV, 1) and by the spiritual form of Zaratist 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 Zaratdst’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 Zaratist 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 Zaratdst’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 Zaratdst, they still had a third 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 Zaratdst.

of Gautama Buddha, who lived about one generation later than the traditional Zaratdst.

79. How far Avesta scholars were justified in their conclusions 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. xiii

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

80. The Parsi year consists of twelve months, each consisting 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 575 days. Divid-

xliv PAHLAVI TEXTS.

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 575 days. Divid-

xliv PAHLAVI TEXTS.

ing the accumulated error of 575 days by the annual increment 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.

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 Behistdn, 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 influential 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. X XV, and its days

INTRODUCTION. xlv

and months are distinguished by the epithet véhi#akig (veh +i#+ak-+ig), ‘belonging to what is really good,’ or vehizak, ‘belonging to the really good,’ which, in this connection, may be best expressed by the word ‘ rectified.’

X XV, and its days

INTRODUCTION. xlv

86. This intercalation is described by Albirdni 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 intercalation, 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 established 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 recorded only one intercalation of two months in the time of Yazdakard I (A.D. 399-420), son of Shahpdhar, when the

1 Sachau’s Albfrani’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 Aban, where they remained until Albirdni’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 Albirani 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 impossible’. 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 Askdnian 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, Atdxpad son of Maraspend, or his son Zarattist, in the reign of Shahpdhar IT. .

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 Ameshaspeztas, 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

1 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 Yazdakard I,

INTRODUCTION. xl vii

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.

go. 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 judgment. 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 that 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.p. for Anno Domini; Alb. for Albirint’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 Dfnkard, brought from Iran in 1783; B.c. for Before Christ; Bd. for Bundahis (S. B. E.v, 1-1g1), and Band (volume); Beh. for BehistQn 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 Dadistan-f Dintk (S. B. E. xviii, 1-276); Dk. for Dinkard (S. B. E. xxxvii, 1-397, 406-418, and this volume); ed. for editor or edition; Ep. for Epistles of Manfséthar (S. B.E. xviii, 277-366) ; Etudes iran. for Etudes iraniennes; Farh. Oim for Farhang-i Ofm-aévak; gen. for genitive case; Gesch. der Sas. for Geschichte der Perser und Araber zur Zeit der SdasAniden; Gf. for the Tale of Gést-f Fryin6; Heb. for Hebrew; Ibid. for ibidem; Ind. vers. for Indian version; J. for Jamasp’s old MS.; K for University Library at Kopenhagen; L for India Office Library at London; 1. for line; ll. for lines; Mkh. for Mainyé-i Khirad (S.B.E. xxiv, 1-113); MS. for manuscript; MSS. for manuscripts; n. for footnote; nom. for nominative case; p. for page; Pahl. for Pahlavi; Pers. for Persian; pp. for pages; Pt. for Peshotan’s old MS.; S.B.E. for Sacred Books of the East; Sd. for Sad-dar (S. B. E. xxiv, 253-361); Sg. for Sikand-gumanik Vigar (S. B. E. xxiv, 115-251); Sls. for Shayast-l4-shayast (S. B. E. v, 237-406); Sp. for Spiegel’s edition ; T for Tehmuras’s MS. of Dd., Zs., &c.; Vd. for Vendidad, ed. Geldner; Vig. for Vigirkard-! Dinik; Visp. for Visperad, ed. Geldner ; vol. for volume; Westerg. Frag. for Westergaard’s Fragments; Yas. for Yasna, ed. Geldner; Yt. for Yast, ed. Geldner; YZ. for Geiger’s Yatkar-i Zariran; Z. for ZaratQst ; Zs. for Selections of Z4d-sparam, first series.

MARVELS OF ZOROASTRIANISM

AS STATED IN

THE SEVENTH AND FIFTH BOOKS

OF THE

DiINKARD

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

YY (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, 4, d, ¢, & h, 2, & Rh, 1, p, r, 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 z like French j.

Italic a, 4, 4, d, ¢, & h, 2, & Rh, 1, p, r, 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 z like French j.

4. In the translation words in parentheses are merely explanatory 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.p. 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.p. 1594 and later), No. 43 in the University Library at Kopenhagen, which contains another independent authority for Book V in its later portion.

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

K 35 (probably written a.p. 1572), No. 35 in the same library, which was brought from Irdn 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.

Cuarter I. \ |

1. For the gratification of the creator Athaymazd, even through the complete superiority of the Mazdaworshipping religion, adorned by omniscience, in the world.

2. The seventh doo is about the marvellousness of the greatest reminder of the Mazda-worshipping religion, Zaratdst! of the Spitamas; also of the mindfulness of that illustrious oxe by Adharmazd, and of his religion, arisen through the word of Atharymazd, being blessed among those of the region of king Vistasp ; from the Exposition of the Good Religion *.

3. But, before that, there 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 exes¢ences ; and, after that,

} Nearly always spelt Zaratfkhsht in the MS., the counterpart of the Persian form Zaratuhsht or Zaraduhsht.

? This Nikézé-f Véh-déné was evidently the name of an older book, from which the Dinkard quotes much of its information on religious matters.

4 DINKARD, BOOK VII.

the prophets, apostles, avd upholders in the period as far as Zaratdst, 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}.

4 DINKARD, BOOK VII.

4. According to the Mazda-worshipping religion and the Exposition of the Good Religion, it is the nature of Adharmaza's disposition and his knowledge as to the complete obtainment of the first creature, the archangel Vohdmané, and the first progress spiritually among the archangels azd the other sacred beings of the spiritual and worldly existences, and materially in Gayémard, the first man, through concurrent azd 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, chat constitute the whole of that first utterance? of the religion of Atharmazd.

5. According to the declaration of the good religion about the production of existence, which is the praise of him who was the causer of existence and creator, the beneficent spirit, the first craving among mankind was this, that ‘we be happy and de the creation of Adhazmazd;’ and the last, as regards the preservation of a remedy for mankind, is ¢hzs, that ‘the best is this, that the formation of lives de perfect now, though rendered sickly by him; and the spiritual existences of mankind 4e so now, though the destroyer 4as come to the creatures.’ 6, For

1 This preliminary matter occupies the whole of Chap. I. * The Yatha-ahd-vairy6, 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 noncontamination 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 GAyémard attained to the good spiritual lordship? of the archangels (that is, 4e was fit for the supreme heaven 3). 8. And after Gayémard, at various periods until the ever-favouring® Zaratist of the Spitamas, whose guardian spirit is reverenced; much also was his acquaintance with knowledge, and 4zs 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 ¢hezr superior carrying on of destiny ‘, by command of the

' Reading hf-ahfth, Av. hvanghevi. This section is one of the numerous quotations from the Pahlavi version of a lost Avesta, 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. garé6dmanfg. Such glosses and comments, inserted by the Pahlavi translator, are always marked as parenthetical.

5 Pahl. ham4f-bAhar; it might be read hamAai-bfdar, ‘ever vigilant.’

‘ Reading vakhsh (= Pers. bakhsh), which is usually expressed by its Zvaris equivalent gad (traditionally gadman), and this means both ‘destiny’ and ‘the star, or glory, of destiny’ (Av. hvarené, Pers. khura). Here the first letter of vakhsh is omitted, and this error converts the word into khay4A, the Zv4ris of g4n, ‘life.’

6 DINKARD, BOOK VII.

creator, z¢ zs declared in the good religion, ‘hat the combined titles of prophet (vakhshvar), acceptor, and promoter ave enumerated of them.

9. As Gayémard passed away, z¢' came to Masyé and Masydadi ?, the second of worldly beings who were the progeny of Gayémard the first ; and z¢ zs declared, by the word of Adhavmazd, 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 ¢4zmg produced by me for you, so that you may fully observe duty and ordinances with complete mindfulness. 10. And the bountifulness of Atharymazd 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 Adhaymazd thus: ‘ This is thine, O Masyé! which is an ox; thine, too, is this corn ; 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 gn, ‘life,’ in the MS. B. In S.B.E, vol. xxxvii, Dk. VIII, xiii, 20, vakhsh has been erroneously translated ‘ word.’

1 The glorious destiny. §§ 9 and 1o 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 Gayémard, the prototype of the human race; see Bd. XV, 1-5.

CHAPTER I, 9-14. 7

§§ 9 and 1o 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 Gayémard, the prototype of the human race; see Bd. XV, 1-5.

CHAPTER I, 9-14. 7

12. This, too, is declared by the good religion, that Adhaymazd spoke to Hadish!, one of the sacred beings thoroughly worthy through righteousness, thus: ‘O Hadish, who art thoroughly worthy through righteousness! thou shouldst proceed to Masyé and Masy4ét, thou shouldst procure thy ? corn and bread from Masyé and Masy4ét, and shouldst bless theirs thus: “This corn comes up owing to you, and, as it came unto you from Atharymazd and the archangels, may the corn extend from you unto your descendants without disturbance from the demons ;” axd 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 Masydaét, and he procured his corn and bread from Masyé and Masy4di, 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 Atharmazd 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 Masyéét attained also to the manufacture of clothing, the tending of sheep, housebuilding, and primitive carpentry, the agriculture and husbandry of the ancients, and the memory of their original state; and ¢hese proceeded from them through ¢her lineage, presenting an example and

' 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 husbandman, see Etudes iran. ii, 201.

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

5 Two of the sacred Yatha-ahf-vairy6 formulas.

8 DINKARD, 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 SAmak !, who was their son, and the descent of their collateral descendants was on to each region and each quarter of theworld, o that extent which the creator chose for that region and quarter; ad thereby there was a completion of the progress and spreading of mankind into the various regions amd quarters.

16. At another time it came to Vaégered and Héshang? of the early law (pés-d4d@), for providing in the world the law of husbandry, or cultivation of the world, and of sovereignty ov 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 Atharmazd@’s creatures, as well as the religion appointed by Adhaymazd. 18. And through that glory of destiny (gad@) two-thirds of the demons of Mazané * and the seven evil-instructed ones of Aéshm were destroyed by Héshang.

19. After that it came to TAkhmérup‘ the wellarmed, and through that glory the demon and evil mankind, the wizard and witch, weve smitten by him; idolatry was also cast out by him, and he propagated in zs 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.

1 See Bd. XV, 24-26.

® Grandsons of Samak, see Bd. XV, 28, and Sachau’s Albir@nt’s Chronology of Ancient Nations, pp. 206, 212.

5 The idolators of Mazandaran. See Yt. XIX, 26.

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

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

CHAPTER I, 15-24. 9

20. And it came, at another time, for the conference with Athaymazd, to Yim" the splendid, the son of Vivang,ha; and owing to his accepting the four classes of the religion, whzch are priesthood, warriorship, husbandry, and artisanship, ¢dere 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 Atharymazd to Yim, thus: ‘Then do thou widen my world! (that is, make up z/s measure more), then do thou extend my world! (that is, make z¢ up larger), and then thou shouldst accept from me the protection, nourishment, and chieftainship of the world; and do thou effect such watchfulness over z¢, ¢ha¢ no one shall be able to occasion the wounding or injury of another.’ 22. And ¢his was accepted and done by Yim, as Atharmazd commanded him ; and through the same glory he widened the earth three-thirds larger than that whch 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, imperishable. 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

1 See Bd. XXXI, 3-5, and Yt. XIX, 31-33. 3 In Vd. II, 4. ® As detailed in Vd. II, 22-31, 40, 41.

10 DINKARD, BOOK VII.

XXXI, 3-5, and Yt. XIX, 31-33. 3 In Vd. II, 4. ® As detailed in Vd. II, 22-31, 40, 41.

10 DINKARD, BOOK VII.

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

25. And it came, at another time, by command of the creator, to Frédin the Asptg4n? when he was in the pregnant womb, owing to the share of husbandry zm the avocations of the religion, through allotment from the glory of Yim, and through its triumphant splendour. 26. And Frédan, through that triumphant splendour, became a responder 4o Dahak? from the pregnant womb, and that degraded fiend was averted and paralysed by him; Aavzag come to nine years of age, he proceeded about his destruction, and through that victory Dahaék was smitten by him %, the creatures were saved and relieved thereby, those of Mazandar and Mada were smitten, their ravage and mischief weve removed from the region of Khvaniras, and the region of Khvantras was preserved for his three sons. 27. And owing to his husbandry, which is the third avocation of the religion, pestilence and disease were disturbed 4y 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-czme of Frédin, the same destiny came to Afri#+, son of Frédin, owing to introduction 4y the creator, and was diffused in him, and he practised humility ; the life* which is perfect is brought through a prayer from Azs father Fréddn,

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

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

5 See Yt. XIX, 37. * See Bd. XXXI, 9, 10.

5 Probably ‘destiny ;’ the initial letter of vakhsh, ‘destiny,’ has been omitted, and this blunder converts the word into khay4, ‘life.’

CHAPTER I, 25-31. It

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

29. And it came, through 4zs mother, to a descendant of Frédin and descendant of Atrté ; it proceeded with the angel Néryésang to M4ndséthar *, and its entire progress was in the lineage of Airié. 30. And it came to MAnts&ihar, the monarch of Ir4n, and through it many wonder-wrought actions weve performed by him; he smote Salm and Tag in revenge for Airié%, he was a responder Zo the superfluities 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 Afizébé, son of Tamasp *, a descendant of Mandséihar the monarch of Iran; and, through that destiny and glory combined, the new-born came to mature activity and the proportions of a man during childhood, through agriculture; he disclosed 4zs lamenting mother to the countries of Iran, he marched on to the destruction of foreigners, to drive out and make them outcast from the land of Iran; he also defeated the village-terrifier of the country of Iran, the wizard who frightened his father azd_ fellow-immortals, Frangrasiy4k of Tar®; and he developed and ferti-

1 See note 5 on preceding page.

? Here spelt Néresang and Manfisir. The former is the usual spiritual messenger of Aftharmazd; 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 Manfissihar (see Chap. II, 70).

’ The three sons of FrédQn, 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 Iran.

32. At another time it came to Kerésdspé the S4m4n!, owing to the share of warriorship which is the second avocation of the religion, through allotment from the glory of Yim; and, through it, the serpent Srébévar which was swallowing horses and swallowing men, the golden-heeled demon Gandarep6, 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 Kat-Kobdd®, the progenitor of the Kay4ns; through it he arranged the realm of Iran, he united the sovereignty with himself in the Kay4n race, avd he thereby occasioned much splendour ad actions of advantage ¢o the creatures.

34. And it came to Patakhsrébé *, sox of Atryéfshv4°, sow of Téz, who was king of the Arabs, through the mindfulness of the archangel Ashavahist6, and his enquiry about it from its own tribe *— for the demon of greediness (426), with one similarly

corrupted into Frastyav, 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.

> Compare § 25.

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

* Or Patasrébé, spelt Patsr6b6 in Pahl. Vd. XX, 4 (Sp.).

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.

> Compare § 25.

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

* Or Patasrébé, spelt Patsr6b6 in Pahl. Vd. XX, 4 (Sp.).

* Or Afryéfshnig; 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 Pétakhsr6b6 was a brother of Zéinigav, and a great-uncle of Dahak ; but how his daughters could have been married to the three sons of Frédin, as stated in the Kitradad 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

a .

L. CHAPTER I, 337: “13

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 Ashavahistd, just as the fish image ? of that o¢her portion was for falling into the river ; and ¢¢ zs declared ¢hat he came to the ceremonial of Zaratdst.

35. At another time it came to Kat-Arsh and hts brothers*, the descendants of Kobéd; through it they have been all-experienced and powerful, heedful and performing wonders ; and the eldest brother of them, Kai-Us, seized upon the sovereignty of the seven regions, and became very illustrious and full of glory. 36. AZ the same time it came to Adshnar‘* who became fully sagacious (par-zir), owing to the glory of Yim, when he was in 4zs mother’s womb, and many wonders weve taught by him to 4zs 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 Frééih the demon-worshipper. 37. He also attained to the chancellorship (farma@4rith) of Kai-Us, and became administrator (rayinid4r) in his realm of the seven regions; the frontier speech (vimandgébisnth) was also explained and taught by him,

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

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.

* Or it may be ‘ fish priest,’ as karapé, ‘a heathen priest,’ and kerpd, ‘shape, image,’ are written alike in Pahlavi letters.

® See Yt. XIX, 71; Bd. XXXI, 25.

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

14 DINKARD, 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.

® See Yt. XIX, 71; Bd. XXXI, 25.

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

14 DINKARD, 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 z¢s coming to Kat-Siy4vakhsh! the illustrious, through the wondrous-formed Kangdez beng held by him for the retention of protection for the much splendour azd suitable glory of the religion, from which the restoration of time, the re-arrangement of the realm of Iran, azd the reunion of power and triumph with the religion of Adharmazd are manifest.

39. It came to Kat-Khdsrét2, son of StyAvakhsh, and through it he smote and vanquished Frangrastya4k § of Tar, 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 Kéé£ast®, and demolished that fiendishness which was awful. 40. On account of the desirableness of means for the renovation of the universe, he ts also on a throne (nam#&£8), which is assuredly selected by that destiny, at a secret place where ¢here is an immortal preserver for his body until the renovation, through the will of the creator.

41. And it came from him, after Zaratdst of the Spitamas came to the conference of the creator

1 See Yt. XIX, 71, 77; Bd. XXXI, 25; Byt. Ill, 25, 26.

3 See Yt. XIX, 74, 77, 93; Bd. XXXIJ, 25.

* See § 31.

* Brother of Frangrasty4k, see Yt. XIX, 77; Bd. XXXI, 15.

® Reading Vakgirag4né, probably the inhabitants of the Bakyir mountain, mentioned in Bd. XII, 2, 20 as a stronghold of Frasiyaév (= Frangrasty4k).

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

CHAPTER I, 38-43. 15

Athaymazd, and accepted from the omniscient creator Afhaymazd unmixed freedom from pollution, the comprehensive and also recited acquaintance with the knowledge axd work of priesthood, warriorship, husbandry, and artisanship, avd the separate portions of the Mazda-worshipping revelation (déné) brought to king Kat-Vistésp by command of the creator, illuminated by the great splendour in that supreme sovereign of the sacred beings, avd propagated dy 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 w2d/ de his sons, Atshédar, A tshédar-mé4h, and Séshans', the renovation in the existence of the creatures of Adhaymazd is immortal; and a more remindful statement of its splendour, glory, amd marvellousness is a statement ¢haé is written and found below ?.

And through its production by those who w2d/ de his sons, Atshédar, A tshédar-mé4h, and Séshans', the renovation in the existence of the creatures of Adhaymazd is immortal; and a more remindful statement of its splendour, glory, amd marvellousness is a statement ¢haé is written and found below ?.

43. And there have also been others before Zaratast, the prophet (vakhshvar) of desired fame in the Mazda-worshipping religion; for it is declared that, at times, some came from the spiritual decngs to him who was more of a leader, and mankind have become as captivated by the solicitation avd interrogation 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

* The Pahlavi transcripts of the Avesta names, Ukhshyad-ereta, Ukhshyad-nemangh, and Saoshyds, 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 Aushédar-méh has now nearly one-fourth elapsed.

3 See Chap. XI, 7-11.

16 DINKARD, BOOK VII.

are made acquainted with the religion, and Zaratdst of the Spttamas, 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 marvellousness of the prophet of the Mazda-worshipping religion, the best of creations, whose guardian spirit is reverenced, Zaratist of the Sp{tamas; and ten chapters are published here, as to the information from the Avesta, and 7” benediction of the religion of Adhaymazd?.

45. That of it which is before the birth of that glorious one from 4zs mother zz the present wordd.

46. That of it which is from the birth of that illustrious ove onwards, ¢// his coming to a conference wth Atharmacd.

47. That of it which is from the conference onwards, till his pre-eminence over prophecy in the world, axd the acceptance of the religion dy the exalted Kat-VistAsp. ,

48. That of it which is onwards from that, till the departure (vikhéz6) 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-Vistasp.

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

51. That of it which is also after that, until the end of the millennium of Zaratdst avd the arrival of Adshédar.

52. That of it which is also after that, until che end of the millennium of Adshédar and the arrival of Adshédar-méh. .

* 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 Adshédar-m4h and the arrival of Séshans.

54. And that of it from the arrival of the Triumphant Benefiter, x#/z/ the wonder of the renovation anzd future existence; a statement of them each separately.

Cuapter II.

53. That of it which is also after that, until the end of the millennium of Adshédar-m4h and the arrival of Séshans.

54. And that of it from the arrival of the Triumphant Benefiter, x#/z/ the wonder of the renovation anzd future existence; a statement of them each separately.

Cuapter II.

1. About the marvellousness of the manifestations before } the birth of that most auspicious of offsprings from Azs mother ?.

2. One marvel is this which is declared, that the creator passed on that glory of Zaratdst through the material existences of the creatures * to Zaratist; when the command arose from Atharvmazd, the coming of that glory from the spiritual existence to the worldly, and 4o the material substance (mdaty4td) of Zaratist, is manifested as a great wonder to the multitude (va/ kabed4né). 3. Fust as revelation mentions z¢ thus: ‘ Thereupon, when Atharmazd had produced the material (dahisnd) of Zaratdst, the glory then, in the

‘ The MS. has patas for pés.

? 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 exrsfence, guardian spirit, and soul (or glory) of Zaratfist; how the creation of each one occurred in the spiritual exzsfence, and 1m what mode z/ was produced for the worldly exzs/ence; 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.’

> The writer uses two Arabic words: mAdty4t6-i ‘#alqé.’

{47] Cc

18 DINKARD, BOOK VII.

presence of Adhaymazd, fled on sowards the material of Zaratast, on to that germ ; from that germ it fled on, on Zo 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 Zéis*; and from that fire it fled on, on to the wife of Frahimrvaz4-zdis*, when she brought forth that girl who became the mother of Zaratdst.’

4. Of that splendour, escaped at the same time into the earth and into the sky, the father-in-law’s ignorance is declared, so that it is said by those in. the village of the more instructed and invoking Zois*, as to the self-combustion whzch burns the fire, that fuel is not necessary for its use. 5. Then they went on to the governor (kéd@6), and he explained ' fo 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 Afbarmazd, see Bd. I, 2.

8 Written in Pazand.

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 Afbarmazd, see Bd. I, 2.

8 Written in Pazand.

‘ Also written in Pazand. In Bd. XXXII, ro, it is stated that ‘the name of the father of the mother of Zaratfist was Frahimrav4’ (or Feredhimruvané in the Iranian version); but very little reliance can be placed on such Pazand readings of names originally written in Pahlavi.

5 Here written in Pahlavi letters which can also be read Zandth. In the text, the two preceding adjectives, farhakhtar va-khv4n, might be read Fara4kht-ruvanan as the beginning of the name. But, as it stands, the text implies that Zé6fs, the father-in-law of his son Frahim-rvan4’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, weve 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 z# the girl, and about putting er 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 (sarAt) of fire they increase z¢s intensity (bdrz5), it is lighter there, where avd when this girl sits, than there where they increase the intensity of the fire; o”e 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 (sArtnisn6) of the demons, and the Kavig and Karap? of the

» Reading darth, but it may be g4rfh for karth, ‘ producing.’

? The Karaps were apparently idolatrous priests, especially those before the conversion of Vistésp by Zaratfist; one being called ‘a wizard’ in Chap. III, 5, 42-44, another ‘ unsanctified’ in LV, 24,

20 DINKARD, BOOK VII.

of the

» Reading darth, but it may be g4rfh for karth, ‘ producing.’

20 DINKARD, BOOK VII.

district, they did not become satisfied; so the father ordered the girl to go to PadiragtarAspé !, the father of a family in the country (mat4) of the Spitdmas, in the district (rddast4k) of Al4k; and the girl obeyed the command of #er father. 10. That disturbance which the demons caused, with evil intention, for the expatriation of that girl, the sacred beings assiduously made the reason for the coming of the girl for marriage to Pérdshdspé, the father of Zaratist, through #er father sending the girl to the dwelling of PadiragtarAspé, the father of Pérashaspé.

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 Spitamas, and z¢ is surveyed by her, a great wonder is manifested to the girl, 7ws¢ 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 Zaratfist :—Dfrasréb6 mentioned in Chap. II], 4-41; Bradrdk-résh in III, 20-34, who is called a Tfranian in I[I, 28; Vaédvéist in IV, 21-24; and Zak in IV, 67. Some others are named by other writers. The Kavfgs, Kats, or Kigs are mentioned with the Karaps in Chaps. II, 9; III, 50; IV, 2, 6, 14, 64, 67; VIII, 26, 40, as equally objectionable, but their avocation as officials is not defined. Both classes seem to have held 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 Kayén dynasty, of which Vistasp was a member. Compare Zs. XV, 1-4; XXIII, 8.

So also in §§ 13, 70. In Bd. XXXII, 1, 2, the two old MSS. of the Iranian Bundahis have Padtarésp thrice and Pfrtarfsp once; K 20 has Spitarsp and Paitiresp; K 20b has Padirtarasp6 and Paitirisp6; and M6 has Padirtarasp and Paitiresp. Zs. XIII, 6, has PurtarAsp6.

* One of the marvellous manifestations mentioned in § 1.

* Probably we should read: ‘It is the voice of those sacred beings’ who are mentioned in § 10, As the word yasd4n, ‘ sacred beings,’ is exactly simi'ar, in Pahlavi, to shan (in val@sh4n, ‘their’

CHAPTER II, IO—-15. 21

* One of the marvellous manifestations mentioned in § 1.

CHAPTER II, IO—-15. 21

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. Thereupon that damsel stopped, and also fully observed that cher recital seems fo de for the conveyance of this statement, that my action should be such as was ordered me 4y my father also. 13. Then that damsel thoroughly washed Her hands, and proceeded from them to that village which was Padtragtardspé’s, and the glory came to Pérfsh4spé, the son of Paatragtarasp6.

14. One marvel is this which is declared, that the creator Athaymazd passed on the guardian spirit (fravahar) of Zaratdst, to the parents of Zaratist, through (le-Zadén) Hém}, by a marvel produced by cultivation. 15. Again, too, revelation says that, when the separation (burin6d) of the third millennium occurred, at the end of the 3,000 years of spiritual existence without a destroyer, (after the creatures were in spiritual existence, avd before the arrival of the fiend); then the archangels framed Zaratist together, azd they seated the guardian spirit within, having a mouth, having a tongue, and the proclaimer of the celestial mansions.

or ‘ those’), a copyist would be liable to the blunder of leaving out the final word in writing valdshan yasdan. Or the original writer himself may not have quoted enough of the text he was’ xeading, 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.

16. Then the three millenniums of Zaratdst ! were the number manifest to them through observation by the eye, avd it seemed that he became just like an archangel through bodily contact with (hamkerpth)? the archangels. 17. And when the separation of the third millennium occurred, after the framing of Zaratist together, and before the conveying of Zaratdst down to the worldly staée, at the end of the 3,000 years of worldly existence with a destroyer, then AQhavmazd argued with Vohimand and Ashavahist6* thus: ‘Is his mother beheld by you, so that we may produce Zarat(st ?’

18. And Ashavahist6 spoke zz reply thus: ‘Thou art aware even of that, O propitious ove / about the Zaratist we shall produce, and thou and we have produced, thou knowest, O Athaymazd! and to us who are the other archangels do thou announce the place, because its appearance thou knowest, ¢hou propitious spirit Adhaymazd !’

and to us who are the other archangels do thou announce the place, because its appearance thou knowest, ¢hou propitious spirit Adhaymazd !’

19. Then Adharmazd argued with Vohimané and the reminding by Avdavahist6é‘, Shatraver, Spendaymad, Khirdad, and Amirdad®, saying:

‘ Meaning the period of Zaratfist’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-karf&th).

’ 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 Aflharmazd 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 Ashavahisté.

* These last four archangels are personifications of the Avesta

CHAPTER TI, 16-24. 23

‘The conveying of Zaratdst down does not seem ¢o be for me, because, having a mouth and having a tongue, 4e will de a proclaimer to the world of embodied beings. 20. If we convey Zaratist 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 zwz// say, concerning the origin of him who is my righteous man, ¢haé we frame him together with the water, with the land, with the plants, avd with the animals'. 21. Therefore we wz// carry off there, to the village of Périshasp6, him whom they wz// call Zaratdst of good lineage of both natures, both of Néryésang ? who is of the archangels, and of Yim who is of mankind.’

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

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

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

24 DINKARD, BOOK VII.

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

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

24 DINKARD, BOOK VII.

well-disturbed1 worldly existence remained, Vohtmand and Ashavahist6 then associated their preeminence together, ad turned off into the embodied existence ; there they came up to where two birds had settled in quest of progeny, azd seven years before the serpents devoured the inexperienced progeny. 25. For their own designs, Vohfimané and Ashavahisté went on, and those birds consulted them thus: ‘We have to offer homage, and our want is that Hém.’

26. The circumstances of those associated together in pre-eminence and the request of these for that Hém were a double marvel ; Vohfmané seized one of those dzrds by both legs, and the other dy one; he also brought them that Hém, and gave it up to them there, on that tree within ¢hezy nest. 27. And they uncovered above the serpents, that have gone up to the progeny of the birds; then that guardian spirit of Zaratdst started up, and the serpents on the tree rushed also from them away towards the demons ; éu¢ that guardian spirit of Zaratist smote them on the jaws, ad the serpents fell down and expired, which events have also occurred among them till now, Aaveng been requisite as regards a depriver of life (gAn-gtr) and any one of that species. 28. And that Hém was connected with that tree; and on the summit of that tree, there

ended either when Vist&sp6 accepted the religion, in Zaratfst’s forty-second year, or when Zaratfist received the religion in his thirtieth year, but this earlier date is the more likely.

1 This word, hf-afbigadtg, is written in Pahlavi precisely like an-atbigadifg, ‘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 Pérashdspé for marriage, Vohdmané and Ardavahist6, thus associated together in their preeminence, came up there to Pérfsh4spd in the cattle-pasture of the Spitamas, and their thoughts were confined to that Hém brought by them. 30. Then Pérdshd4spé walked forth, with spiritual desire, up to the water of the DAait*, because the requirement of the spirits is the spiritual knowledge ® that spirits are ever-beneficial; and that Hém was also seen by him, when it had grown on that tree, on the inside of the nest. 31, Then Pérfdshdspé thought thus: ‘It is for me, really (madam-Zk-am) to proceed and, even as ¢here is no reaching by me up to that Hém, that tree must be cut down, for apart from that, O Hém of Adhaymazd! thou seemest fresh, so that the benefit of something from thee wd de _advantageous.’

31, Then Pérfdshdspé thought thus: ‘It is for me, really (madam-Zk-am) to proceed and, even as ¢here is no reaching by me up to that Hém, that tree must be cut down, for apart from that, O Hém of Adhaymazd! thou seemest fresh, so that the benefit of something from thee wd de _advantageous.’

32. Then Pérdshéspd walked on and washed their clothes acquiescently (pat4stg), and here a great wonder was manifest to Périshaspé. 33. About this it says that, all the while that Pérdsh4spé. washed their clothes, Vohimanéd then proceeded from the uppermost third of the tree unto the middle of it, whereon z¢ was the desire of Pérd-

1 Or it may be ‘ verdant.’

* Ay. Daitya, 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 may4-f shéd, ‘brilliant water.’

5 Reading mainég-danisnfth, but the MS. has mafnég déné-d4nth which might be translated ‘spiritual knowledge of religion,’ though the latter Pahlavi word is unusual.

26 DINKARD, BOOK VII.

shasp6 to be conveyed. 34. Then Pérdshdspé, having washed the clothes, walked up to it and, thereupon gathering up the whole of that Adm, 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 Hém, Pérdshaspé spoke of it to Azs noble (mas) wife thus: ‘So thou, O Dadkdadb! shouldst keep their Hém in custody, all the while that their Hém fulfils duty and routine.’

36. One marvel is this which zs declared, that the coming of the nature (géhar) of the body of Zaratist, through water amd vegetation, to the bodies of zs parents, is manifested as a great wonder of the creator to the multitude. 37. As revelation mentions z¢ ¢hus: ‘Thereupon, when Athavmazd had produced the material (dahisn6d) of Zaratist?, the nature of 42s body then, in the presence of Adhavmazd, fled on cowards the material of Zaratist.’

38. About Khardad and Mifirdad? bringing the cloud-water down in a compassionate manner ever anew, drop by drop, avd completely warm, for the delight of sheep and men, and—wzth as much seed as the roving of two rampant bulls wou/d thereby cast upon the plants whzchk have grown, all of every species—‘they are casting z¢ upon those other plants at that time, even upon the dry omnes; and the

1 Compare § 3.

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

CHAPTER II, 34-43. 27

nature of Zaratist 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 ag acting in a manner usually ascribed to Tistar, the Dog-star.

CHAPTER II, 34-43. 27

nature of Zaratist came from that water to those plants.

39. One marvel is this which zs declared, that, in order that the nature of Zaratdst shall come unto Ais parents, after! the mounting of the archangels Pérdshaspé 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 Zarathst came from the plants to those cows, and is mingled with the cows’ milk; it is owing thereto shat Pérdshdspé drove those cows back. 41. And Pérdshdspdé spoke to Dakd4db thus: ‘O Dakdatb! in two of those cows, which are unimpregnated and have not calved, milk 4as appeared; do thou milk those cows, which are the splendour and glory of the cows and of any embodied existence whatever.’ 42. And Ddkdédb arose and, taking that pail of hers which had a fourfold capacity, she also milked from them the milk which was in them, and a great part of what they gave up to her she had to throw away; and the nature of Zaratist 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: Thereupon, at that time, the demons formed ¢hemselves into an assembly, and the demon of demons growled thus: ‘You demons become quite unobservant : that food is really supplied fresh, so that the formation is settled which w2// extend as far as to that

* Reading akhar instead of adén, ‘then.’ * In some places the singular number is used, in others the

plural,

28 DINKARD, BOOK VII.

man who wl de the righteous Zaratdst ; which of you wz// undertake his destruction, all the while that he exists for mankind, so as to make 42m more contemptibly impotent?’ 44. Aéshmak!, astute in evil, growled thus: ‘I w2dZ undertake his destruction. 45. Astute in evil, he rushed away with thrice fifty of the demons who are Karaps of Aéshmak; 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. /¢ zs declared that, afterwards, Pérdishaspé asked again for that Hém from Dakdadb, and he pounded it, and with that cows’ milk*, into which the nature of the body of Zaratist had come, he here mingled the guardian spirit of Zaratdst, and the nature of the body came at once into union with it.

/¢ zs declared that, afterwards, Pérdishaspé asked again for that Hém from Dakdadb, and he pounded it, and with that cows’ milk*, into which the nature of the body of Zaratist had come, he here mingled the guardian spirit of Zaratdst, and the nature of the body came at once into union with it.

47. One marvel is this which zs declared, that Pérdshasp6 and Dikd4db drank up that Hém and milk, when they were mingled together and announced to Adhavmazd ; and here occurred a combination of the glory, guardian spirit, and bodily nature of Zaratist into a manchz/d. 48. And a great wonder is manifested to both of them, through that which revelation mentions thus: Thereupon, both have embraced the first ¢me‘* with desire

1 The whirlwind demon; see Bd. XXVIII, 24. Compare Chap. IV, 61.

2 The usual effects of a hurricane.

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

* Pahl. ‘ko/A 2 1414 fratm vapdidd havénd.’

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? Pérdshaspé ?’ whereupon they started up like people who are ashamed. 49. A second ¢zme 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 “me 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 2z#, and continued at this duty, and accomplished it?, sayzng: ‘We will not so stop without accomplishing something, not even though both Rak and Nédar shoudd arrive here together ®.’ 52. Then that manchz/d who was the righteous Zaratdst became complete, and here delow there came together the nature of the body, the guardian spirit, and the glory of Zaratdst in the womb of As mother.

53- One marvel is this which is declared, that, after the combination of Zaratdst in the womb of Ais mother, the demons strove anew wonderfully

1 Reading an4g, but it may be intended for hané=aé, ‘O.’

? Pahl. ‘afshan madam hfr sefté, aéghshand pavan akésh frdz vabidaiinté.’

5 Evidently an old proverb, implying a fixed determination whatever catastrophe may happen, even if one’s ancestors of the eleventh or twelfth generation shall appear. Nédar (Av. Naotara) was a son of King M&nfssihar (Bd. XXXI, 13, 23), and Rak was a nephew of Nédar (Bd. XXXI, 31), doubtless the same as Ragan (Bd. XXXII, 1; XXXIII, 3) which seems to be a PAzand misreading of Atrikd, or Erikd, see Zs. XVI, 11-13, and compare the genealogies in Chap. II, 70 and Zs. XIII, 6. The proverb is used again in Chap. III, 19, and the names are mentioned in TI, 39.

30 DINKARD, BOOK VII.

XXXII, 1; XXXIII, 3) which seems to be a PAzand misreading of Atrikd, or Erikd, see Zs. XVI, 11-13, and compare the genealogies in Chap. II, 70 and Zs. XIII, 6. The proverb is used again in Chap. III, 19, and the names are mentioned in TI, 39.

30 DINKARD, BOOK VII.

to cause the death of Zaratdst in 42s 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 Aftharmazd 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 ¢hy hands thoroughly, amd 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 w/t become well.”’ 55. Then at once that damsel washed er 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, 42s body is then announced as revelation says: ‘It is then when in those last three nights during which Zaratdst was in the womb, where he still subsisted three days till afterwards born, that the village of PérdshAspé became all luminous. 57. Then spoke the horse-owners and cattle-owners of the Spitamas, in running away, thus: “It is requisite to be forgiven®; the village of Pérdshdspé, on which

1 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 confusion?” 58. Then, on running together again, they said: “It is not fully forgiven for the village of PérdishAspé ; fire is on it in every crevice and it is disturbed by confusion; unto him is born, at his house, a brilliant manchz/d.”’

59. This, too, is one of the wonders, when the report of the marvellousness of the birth of that manchild 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 de/ow the pure and righteous Zaratdst will be born, who wzé/ produce for you who are demons that absence of intercession which is prepared for you (that is, he w2// produce for you a thoroughly-harassed actual inactivity, an absence of intercession so that you are not able to pray on your own account, avd no one prays for you).’

61. /¢ zs declared that the report about the birth of Zaratist, and concerning his prophesying, is explained (avazandt-hastd) only by the illustrious, such as Yim and Fréddn 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. Yus¢ like that which is declared, that in the reign of Kat-Us ¢here 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 Iran and Taran, that ox was brought, and the boundary between Ir4n and Taran

? Assuming that nfram stands for nird, a variant of nara, ? Or ‘ terrified with fear.’

32 DINKARD, BOOK VII.

was truly shown by him. 63. And because, when an Iranian had to seck a decision as to a Tdrdnian in a dispute amd lies occurred, the Tiranians were constantly convicted through the showing of the boundary dy the ox, and happened to be defeated by the Irdnians—azd, besides that, their envy also arose as to Kat-Us, even of 42s ownership—therefore, on account of 42s possession of that wonder, the Tirdnians 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 Srité 1, and ordered him to kill that ox; so that man came to smite the ox. 64. And here is manifested 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 Srit6! thou seventh ? of those of this race; you will atone for this malice when Zaratist, 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 Vadak? 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 2, but went back to Kat-Us and told him what he fad seen. 66. Kat-Us then still, on account of the amazing deceitfulness of the demons and wizards, ordered the same man to smite that ox;

1 This legend is also told, with further details, in Zs. XII, 7-25.

2 Compare Zs. XII, 10.

* The mother of Dah&k, who first committed adultery in an aggravated form (see Dd. LXXII, 5; LXXVIII, 2).

CHAPTER II, 63-68. 33

and that man proceeded also again to the ox, and though z¢ was carrying o# still much of that talk, he did not lend an ear to z¢, dud killed 27.

XII, 10.

* The mother of Dah&k, who first committed adultery in an aggravated form (see Dd. LXXII, 5; LXXVIII, 2).

CHAPTER II, 63-68. 33

and that man proceeded also again to the ox, and though z¢ was carrying o# still much of that talk, he did not lend an ear to z¢, dud killed 27.

67. Regarding the sole-created ox', too, z¢ is declared that, ov 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, #¢ zs not to our destruction thou art even then an attainer 2” every way (that is, z# is not possible for thee so to annihilate that we sha// not arise again); even now I proclaim that that man, Zaratist of the Spitamas, wll arrive in that last revolution, who w2é/ produce distress for the demons, the assistants of the demon, and also the wicked who are bipeds.’

68. Likewise the marvellousness of Zaratist’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 Frasiydv? the wizard is amazingly distressed through seeking that glory of his by desire of the demons, just as revelation ® mentions thus: ‘Thereupon Frdstydv, the very powerful TarAnian, rushed away, O Zaratist of the Spitdmas! 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 Iran, for the born and the unborn, and which is for the righteous ove; du¢ he did not attain to that glory.’

1 Pahl. t674-t aévak-d4d6, the primeval ox, from whom the animals and plants have all descended (see Bd. III, 14, 17, 18; IV, 1-5; X, 1; XIV, 1-3; XXVII, 2).

* The same person as Frangr4styak of Chaps. I, 31, 39; I, 69; XI, 3.

5 In Yt. XIX, 56-62; V, 42.

[47] D

34 DINKARD, BOOK. VII.

69. And this, too, 2s mentioned, that to all the seven regions the villain Frangrastyak rushed away, and the glory of Zaratdst was sought by him’.’

_ 70. Here is an enumeration of the worthy lineage of Zaratist ?:—Zarathst was son of Périshaspéd, son of Padiragtaraspé, of Urugadhasp*, of Haééadaspé*, of Kikhshnus*, of Paétrasp*, of Aregadharsn*, of Hardhar*, of Spitam, of Vaédist*, of Nayazem*’, of Airié’, of Dardsrébé, of Mandséthar monarch of Iran, of M4nds-khdrnar, of M4nds-khirnak whom Néréksang implanted in‘ Vizak*, daughter of Airyak*, son of Thritak*, of Bitak*, of Frazdsak*, of Zdsak*, of Fragtzak**, of Gdzak**, daughter of AirtZ, son of Frédin monarch of Khvaniras, son of Par-tér4 the Aspigan, of Névak-t67a the Aspigan, of Sdg-td7a the Aspigan, of Bér-téva the Aspigan, of Kardar-t6va? the Aspigan, of Styah-t674 the Aspigan, of Spété-t674 the Aspigan, of Géfar-té7a the Aspigan, of Ramak-t674 *® the Asptgan, of Vanéfravisn the AsptgAn, of Yim monarch of the seven

1 See Yt. XIX, 82.

the Aspigan, of Styah-t674 the Aspigan, of Spété-t674 the Aspigan, of Géfar-té7a the Aspigan, of Ramak-t674 *® the Asptgan, of Vanéfravisn the AsptgAn, of Yim monarch of the seven

1 See Yt. XIX, 82.

2 Compare the genealogy in Zs. XIII, 6 ; Bd. XXXII, 1, and that quoted there from the Vigirkard-i Dénig. The names marked here with an asterisk are written in PAzand, or partly so.

5 Ayazem, of Ragan, in Bd. The latter name is Ragisn in Vig., but Erifd in Zs. XVI, 13.

‘ This wants confirmation, but varzid 4&n can hardly be a name as assumed in Vig., where it is altered to Varzid-dén.

5 The g is of the old form likes.

®° The G is omitted, but see Bd. XXXI, 14.

7 Or KAtal-t6ra; this generation is omitted both in the Vigirkard and Bundahis.

8 This generation is interlined in the MS. of the Dinkard. The Bundahis, XXXI, 7, also omits Névak-tér4 ; and the Vigirkard omits Bér-t6ra, Styah-t6ra, Spété-t6r4, and Ramak-t6r4. The termination t6ra is merely the Zvaris equivalent of gau. In Iranian MSS. the Pahlavi f and fi are practically written alike in most cases.

CHAPTER II, 69-III, 4. 35

regions, son of Vivangha, of Ayang,had*, of Anang,had*, son of Héshang the Pésdadian monarch of the seven regions, soz of Fravak, of Styamak, of MasyA, of Gayémard the first man.

Cuapter ITI.

1. About the marvellousness which is manifested after the birth of that most auspicious of offsprings from zs mother, till his coming to a conference w7th Atharmazd},

2. One marvel is this which 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. Pérdsh4spé also spoke thus: ‘ Bring out this manchzld to the sheepskx clothing which is soft; the affair was owing to thee, owing to the virtue of thee who art Ddikdatb, 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 Pérdshdspé afterwards went to a Karap, Ddrdsrébé éy name, who was the most renowned for witchcraft in that district, and informed him of the birth of Zaratist and the wonders which were manifested

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

* Sls. X, 15 prescribes ‘ten women. Zs. XIV, 13 mentions ‘seven wizards (yatikd).’

36 DINKARD, BOOK VII.

VIII, xiv, 2, see Zs. XIV, 6-12.

* Sls. X, 15 prescribes ‘ten women. Zs. XIV, 13 mentions ‘seven wizards (yatikd).’

36 DINKARD, BOOK VII.

therein; he a/so brought 472m to the house for the purpose of seeing Zaratdst. 5. That wizard, owing to the coming oz of vexation at that glory in Zaratdst, desired with evil intention a really mischievous deceit (shéd6), to compress with 42s paws (gév) the tender head of that full-glorious child, to cause 4zs death. 6. And here is manifested a great wonder to the multitude, just as revelation mentions z¢ thus: ‘Thereupon the paws of that deadly ome (mar) are driven back to behind him (that is, reversed (aQsk Qn) backwards) ; nor ever after ad that deadly one become again a devourer of meat with zs jaws by means of those paws.’ 7. That Karap also, besides that, examined the marks and evil specks on Zaratdst!; and Pérdshdspé, zz awful alarm as to the dispersion of the emanation of splendour (4 p- dihth) from Zaratdst, hastened (sA4rinid) to make Zaratist invisible.

8. One marvel is this which zs declared, that the Karap Dfrdsrébé, through witchcraft, cast such fear of Zaratdst into the mind of Pérdish4spé, and so injured the mind of Pérdsh4spé, that, owing only to that very fear as regards himself, he asked the Karap for the death of Zaratfst. 9. Also about? the mode of putting to death for which Pérfishdspéd, owing to the distraction (vishépisn5) by which he becomes helpless, asks Dfrdsrébé6 ; and that Karap is bringing much firewood together, and to shelter (nip4yidan6) Zaratdst amid that firewood, to stir up a fire, and to make z¢.blaze with the wood were the remedy he arranged (virdst6); and Pérdsh4spé acted accord-

' Compare Zs. XVI, 1-3. ? Pahl. madam-md, where mé=Ai, ‘what? whatever,’ is used for -ik, ‘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 as fire seized upon plants ; dz¢ on rushed, at dawn ', that son-loving mother, and she came forth to him intelligently (hdshiménd), and seizing him, thereby removed him with Her right hand aloft as he sat ?.’

11. One marvel is this which is declared, that after Pérdshdsp6d spoke to the Karap Ddrdsrdbé about the fire not burning che child, he asked anew about putting Zaratdst to death; ¢hen to ensconce (nipayidand) Zaratist in a narrow path, and despatch many oxen on that path, so that he may be trampled on dy the feet of the oxen a¢ night, were the remedy that Karap proposed (girAyid6) to Pérdshaspé ; and Pérdshdspé 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 fad become sorrowful (that is, its sorrow was great owing to another ox) and z¢ was aged and walked before that ove (before the leading ox), it adso hastened before that other (that is, it stood up before Zaratiist), avd he was greatly pitied by it for the whole day, so that it kept away the oxen from him, de:mg the first ¢hat walked thither and the last that walked away; on rushed at dawn that son-loving mother, forth to 42m she came intelli-

? Reading pavan afish, but it might be pavan hfsh, ‘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.

3 Pahl. ‘madam pavan afistakd.’ Compare Zs. XVI, 7.

38 DINKARD, 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, Pérdsh4sp6 came a second time (idand) to that Karap also about the oxen not trampling on Zaratdst, and asked anew about the mode of putting Zarathst to death; ¢#ex to ensconce Zaratist near a drinking-pool (¢vkhar) in the domain (géh4n), 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; azd Pérfishaspé acted accordingly. 14. And here is manifested a great wonder to the multitude, just as revelation mentions thus: ‘That ‘horse walked on which had become fully-hoofed (that is, its hoofs were very thick) ; z¢ zs yellow-eared and it walks before that ove (before the leading horse), and it hastens before that other (that is, it stood up before Zaratist), and was the first shat walked on thither, azd 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 er right hand aloft as he sat 3.’

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

? Compare Zs. XVI, 5.

2 Possibly ‘supplementary’ or ‘gratuitous.’ The word is nirmatd 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 nirfimand!, ‘strength,’ used in the legal sense of ‘ refresher.’

5 Compare Zs. XVI, 6.

CHAPTER III, 13-19. 39

Its etymology is obscure, unless it be an abbreviation of nirfimand!, ‘strength,’ used in the legal sense of ‘ refresher.’

5 Compare Zs. XVI, 6.

CHAPTER III, 13-19. 39

Zaratist to death ; ‘hen to have Zaratdst carried off into the den (sdrak) where a wolf's cubs (hOndsk4n) are slaughtered, so that when the wolf arrives and sees the slaughtered cubs, she w2// wrathfully growl and mangle Zaratdst in revenge for those cubs, was the remedy that Karap proposed; and Pérdshdspé 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 Ydgy4sts', towards Zaratdst, the wolf was struck dumb by the assistance of the sacred beings, so that its mouth was down aé the cubs, one with the other,’

17. One marvel is this which is declared, that Srésh? the righteous aza@ Vohimané proceeded to him, and a woolly (kdrdsak) sheep was brought by them unto him; the nurses (dayag4n)® 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 geh4n), spoke thus: ‘Thou runnest on violently (ataydt6) in excess ;’ for she considered in this way, that ‘the wolf is so much better to that son than thou art‘ good to me, when I shall show 4zs ® bone or blood in thy sight ®.’ 19. Forwards to him has she come

1 The YfgyAst 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.

2 A sacred being who personifies ‘ obedience,’ and is a special protector of man, particularly at night.

5 Tt may also be read dehfg4n, ‘the country-folk.’

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

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

40 DINKARD, BOOK VII.

intelligently and, seizing him, she thereby removed him, through the grace (dahisn6) of the sacred beings, aloft as he sat; and she, the mistress of the domain, spoke thus: ‘I shad? not give thee up again, my son, not evex though both Rak and Nédar should arrive here together 1.’

20. And z¢ is declared that, afterwards, the Karap DfrAsréb6, with a malicious disciple, came to the same district and noticed about the advancement of Zaratist; and they saw no means for injuring or 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 development (that is, the increase which continually becomes more, which fas come and which w2d/ 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 chan another’s), the well-exerting (that is, he understands to do work which is better ¢ham another's), well-fighting (that is, he understands to do battle well), and perfectly liberal (that is, he understands to exercise beneficial liberality) bantling (hdndsk6) of PérdshAspé%, in the three nights while he was begotten out of

* See Chap. II, 51. Compare Dk. V, ii, 4; Zs. XVI,-8-1 3.

* 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.

a mo,

. \ CHAPTER III, 20q26. a 4I

his parents. 22. Unto him w2d/ Vohimanéd come in the embodied world (that is, VohQmand w// come unto Zaratfst), and conducting him unto a conference, his good religion wz// extend into the seven regions of the earth; and so I ska// not even let him produce in Azs mind (that is, he wzdZ not know) where and how I shall murder him; and a token of this matter, that oe speaks truly, is this, that I state z¢ beforehand, promptly after the full hearing of the statement of the matter, when you heard this statement.’

23. Pérashaspé advanced, conveyed in a four-inhand chariot !; then, on hearing that statement, and when they had heard that statement, Périshaspd started forth, conveyed in that four-in-hand chariot. 24. And Pérdshaspé6 spoke to Bradrék-résh, the Karap, thus: ‘ Bradrék-résh, chow 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?; d«¢ what was that which ¢hey beheld a¢ the birth of myson? 25. When at birth he laughed outright; was that also beheld zm thy son, when at birth did he laugh outright ? 26. When Vohfmanéd comes unto him, into ¢hzs embodied existence, z¢ is also said by him on zs return: “O Pérdsh4sp6! where is thy servant ??” So, O Karap! concerning him who is my son, z¢ 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.

} Pahl. 4-ayfgisnd ra4é (Av. Aathruyukhta and ratha).

* This seems to be the meaning of Pahl. ‘zag-f tand arméstédahisnih pavan frdéz khaditund margth, amat pavan zerkhfnisnd, bara bekhfnd.’

® Pahl. ‘ Pérfishaspé! aéghat bandaké ?’

42 DINKARD, BOOK VII.

27. And! when PérdshAspé enquired of him thus: ‘What was the matter with thee when, through bringing thee unto that son of mine, e 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 Tdrdnian, 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, avd through him * I have accompanied ¢hem on the boundary of zés radiance and glory; so that I saw this, that mankind through speaking to the soul may attain to. the firmament of the sun; d¢ 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 ¢hy 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; du¢ 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 ¢hy 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.

2 The MS. has afat for afam by mistake. 5 Or ‘that.’

‘ The differences of form in §§ 28-30 are probably due to errors of copyists.

CHAPTER III, 27-35. 43

2 The MS. has afat for afam by mistake. 5 Or ‘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 ¢#em on the boundary of z¢s radiance aad glory; so that I saw this, that only from the action of this ove the future existence w2// arise; but the routine of the future existence was not seen by me. 31. This son of thine thinks thus: “ I wz// make a grander material existence than that of azy other ;” so he wz// also make thy spiritual ove, where thou goest; avd this son of thine wz// remain in the great protection of VistAsp, not in thine.’

32. One marvel is this which is declared, that when Zaratist was seven years old, that Dardsrébé being joined by Bradrék-résh the Karap at the village of Pérdsh4spé, on account of the little previous seeing of Zaratist dy the latter, they saw Zaratist in that neighbourhood when a hut (k4@ak6) was constructed by him with the children; and they sat with evil intention to injure the mind of Zaratdst 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 Zaratast, just as revelation mentions thus: ‘When the other children were excessively terrified at their own silliness of speech, Zaratdst 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 Pérfshdspéd, he ordered the preparation of food for their eating; and his prepared food is chewed up (fréz khayAl-ait), weth a gobletful (par délak®) of mare’s milk. 35. He also spoke to Dardsrébé thus : ‘ Thou art the most spirit-worshipping ' of mankind

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

44 DINKARD, BOOK VII.

in our district; do thou worship this of mine.” 36. A great marvel, owing to the sagacity of Zaratdst at a childish age, is just as revelation mentions that Zaratist spoke thus: ‘1 worship this, O father! z¢ zs not that which it is necessary for me to worship that he should worship. 37. And Pérdshdspé spoke thus: ‘/¢zs not that of mine thou worshippest, azd it is that of mine he should worship. 38. As many as three times those persons (gabv44n) carried on those assertions; when up stood Zaratist and spoke concerning them, and he broke forth with that eternal statement, namely : ‘ The righteous I reverence, men ov women ; the poor I reverence, men or women; of the wicked, men or women; when any one whatever shall join Pérdshadspé, 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 Ddrasrébé the Karap shouted to Zaratist thus: ‘ Evil was thy reckoning? which, owing to the conduct of fate (bahar), I, the foremost of the existences embodied in Rak and Néd4r 8, bring to thee ; I am made further worthy where thy fate is carried away from me; now is the joy (park4n) which I convey to him‘ through bringing z¢ 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 PérfishAspé.

? Reading sakhfin-i leyalmin which is written in Pahlavi exactly like dashiné rigeld, ‘the right foot.’

3 Pahl. maraké, 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 wz// kill thee with the evil eye in the house.’ 4o. And here is a great wonder which became manifest about Zaratist, in the sagacity of 4zs reply to that deadly one at that childish age, which was just like this which revelation mentions, that Zaratdst spoke thus : ‘Without the joy of a murderer I observe, with propitiousness and complete mindfulness, that it is thee I notice in that house which is thine 1.’

41. One marvel is that which, after this reply of Zaratist to Ddrdsrébé, became manifest in that Karap, just as revelation mentions thus: ‘The deadly ove 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 ¢haé stupefaction, he then shouted again to Zaratist zz the same manner, Zaratdst uttered that same reply, azd the deadly one 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 stupefaction, he then shouted to Zaratist zz the same manner, Zaratfist uttered that same reply, azd the deadly one becomes anew disabled and stupefied as long as the milking of thirty mares full of milk whose milker is oxZy 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 Zaratist in his old age. This tradition is mentioned in Dk. VII only here and in § 22. 1 Alluding to Dfrdsrébé’s own fate, see § 45.

46 DINKARD, BOOK VII.

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 Zaratist in his old age. This tradition is mentioned in Dk. VII only here and in § 22. 1 Alluding to Dfrdsrébé’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 z¢; for really this smiting ove (gan4k) we// destroy me through the arrival of the sacred text and through Ais possession of authority.’ So they had the horse driven, and z¢ 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 had proceeded several Yigy4sts! 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 §, and 4zs loin thereby broke from /zs 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 Zarat&st to a conference +, there is manifested in him a mind which is more capacious than the whole world, azd more exalted than every worldly possession, with an understanding whose strength is perfectly selected, an intellect of allacquiring power, and a sagacity of all-deciding ability ; also with the much heedfulness of the kingly glory, and the full desire for righteousness, the efficacious diligence and authority, and even the superiority 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,

1 See § 16 n.

2 Pahl. ‘avd pés yemale/inam.’

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

* With the sacred beings.

CHAPTER III, 45-51. 47

2 Pahl. ‘avd pés yemale/inam.’

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

* With the sacred beings.

CHAPTER III, 45-51. 47

warriorship, husbandry, and artisanship; Jdesedes a perfect friendship for the sacred beings and the good, and an awful enmity for the demons azd the vile. 48. That is the nature by which the habits (d4d6th) of mankind axd bipeds, the perfection and completeness of the sacred beings through the creativeness of Athaymazd, and its ow2 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 aud were and will be, and of his coming for reminding ws of Adharmazd and of the lord-and-mastership (ah d-va-raath) of the world, also of the preservation of the creations therein (ay@p6-dahisn4n), from the destroyer, by the tongue of the many-mannered (kabed-sar4dak6) sage, the fully-virtuous ove of the age producing no harm (avazand-dahig) in the world. 50. And the demons on this account, that this is Ae whom many Kigs1 and Karaps Have to influence the good to confound and destroy, then also kept ¢hezr promise and practised friendship.

51. And on the completion of thirty years beyond his birth?, the archangel VohOmané came on in commemoration of Adhaymazd, when he was bringing his Hém-water (may4-i Hémig4n) ® from the

1 See Chap. II, 9 n.

3 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 Aftharmazd ; 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-XXI]J, 13.

8 See Visp. XI, 2.

48 DINKARD, BOOK VII.

XXI, 8-XXI]J, 13.

8 See Visp. XI, 2.

48 DINKARD, BOOK VII.

river Aévatak ?, just as this which revelation mentions thus: ‘ When Zaratdst came forth to the third effluent (bav4-tagisnih), that of the good Daitt, 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 Vohfiimané, and it seemed Zo him ¢hat Vohtmané was of early form (so that he is more discerning as to a person) and foreseeing (that is, he was beforehand in everything); it seemed fo him ¢hat Vohtmané was as much zm height as three men’s spears ; and it seemed Zo him, as ¢o Vohdmané that a glossy ‘twig (aris tak) was brought by him in 42s. 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 exzs¢ence, and this was indicated by it, that it is necessary to proceed as uninjuriously in the world, so that peace may exist with every one.

54. When he came onward to the fourth effluent, as far as the Adsh4n-rid of the good Daiti (which was the name of it) and 4e was in it, Zarathst was bringing the Hém-water from the middle of it ; and on the ascent Zaratist, bringing his right foot out of the Adsh4n-rid, covered himself with his clothes, and upon that Vohimané, advancing, joined him in front.

1 Literally ‘single-flowing.” In Bd. XXIX, 4, 5, it is Natvtak 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 Déitt river which flows from Airan-vég (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: ‘1 am Zaratist? of the Spttamas.’

56. The words of VohOmanéd weve: ‘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 k&amak6-dahisnth)?’ ‘57. The reply of Zaratdst was thus: ‘About righteousness, I consider 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 righteousness).’

58. The words of Vohimané were: ‘O Zaratist of the Spitamas! that which is righteousness is existing (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 one’s own.’ 59. And Zaratist spoke thus: ‘ That which is righteousness exists, and concerning that I am completely clear and aware; du¢ where and how is that radiance which is that whose arrival is through Vohdmané.’

And Zaratist spoke thus: ‘ That which is righteousness exists, and concerning that I am completely clear and aware; du¢ where and how is that radiance which is that whose arrival is through Vohdmané.’

60, And Vohimané spoke to him thus: ‘ O Zaratdst of the Spitamas! deposit this one garment which thou carriest, so that we may confer with him dy

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

? 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 Naosari 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 DiNKARD, BOOK VII.

whom thou art produced and dy whom I am produced, who is the most propitious of spirits, who is the most beneficent of existences, and who is he ¢hat I, who am Vohdmané, am testifying (that is, I am a reminder of him).’

61. Thereupon, Zaratist thought thus: ‘Good is he who is the creator, who is better than this reminder.’ 62. Then they proceeded in company, Vohimanéd and Zaratdst; Vohdmand frst and Zaratist after.

Cuaprer IV.

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

2. In the 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 Adharmazd, recited the unique formula (4yin6d) in an assemblage (ram) of Kigs and Karaps, the prophecy of his Mazda-worshipping religion and commemoration of Athaymazd, as he chanted with a loud voice, avd invited mankind to the religion of Atharmazd. 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 azd provided with cattle, was altogether arranged by Zaratdst.’

4. And when their announcement (nivédisn6) for

CHAPTER III, 61-IV, 7. 5r

speaking to be heard was issued’, then Zaratdst, on becoming exalted, called out unto the embodied world of righteousness to extol righteousness and to scorn the demons?. 5. ‘ The homage of the Mazdaworship of Zaratist, axd the ceremonial and obeisance for the archangels ave the best for you I assert ; and of deprecation (ay@zisnth) for the demons nextof-kin marriage is really the best intimation, so that, from the information which is given as ¢o the trustworthiness of a good work, the greatest are the most intimate of them, ¢hose of father and daughter, son and she who bore 4zm, and brother azd sister.’

6. /¢ zs declared that, upon those words, innumerable demon-worshipping Kigs and Karaps have rushed upon Zaratist 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 Tar’s progeny (hdndsk6) *, the arbitrator ; and the shame of the brother of Tar 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 Adrvéité-dang* the Tar, the scanty giver, who was like a great sovereign of that

* 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 Khvétik-das in Sasanian times and later.

2 Av. staomi ashem; ndism?f daévé (Yas. XI, 19; XII, 1).

5 An opprobrious term for the progeny of evil beings and animals, also used by a Karap when speaking of Zaratfist in Chap. III, 21.

* As this name has not been found in the extant Avesta, its correct reading is uncertain. In Zs. XX, 8, it can be read Afirvait6-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.

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 42m who is little.

8. Bué the progeny of Afirvaita-dang the Tar, the ‘scanty giver, spoke thus: ‘ Should we for that speech destroy him, this great ove who mingles together those propitious words for us—where we are thus without doubt as Zo one thing therein, such as nextof-kin marriage, that it is not necessary to contract z¢—it would make us ever doubtful whether it might be necessary to contract it.’

9. And Afdrvaitéa-dang the Tar, the scanty giver, spoke thus: ‘ Thou shalt not destroy that man whom mine eyes Aave seen as the most loving-eyed of the whole embodied existence; he w2d/ attain strength, for it as not seemed to me, when thou destroyest him on this account, that wisdom fas arisen for a long time ; so that no rule (Ahank8) of wisdom w// arise, in this earth, which is so counselling (hangamanig) as this one is (that is, when they destroy a man who is counselling, wisdom w2// not arise for a long while).’

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

11. And Zaratist spoke thus: ‘I shad/ not always be that quiet speaker, by! whom that I ave mentioned is the most propitious ¢4zmg to be obtained ; and of interfering? speaking and managing the temper ¢here is a next-of-kin marriage, and the high-

* Or ‘from.’ * It may be ‘ parenthetical or ambiguous.’

CHAPTER Iv, 8-15. 53

priest who has contracted ' z¢ is to perform the ceremonial.’

speaking and managing the temper ¢here is a next-of-kin marriage, and the high-

* Or ‘from.’ * It may be ‘ parenthetical or ambiguous.’

CHAPTER Iv, 8-15. 53

priest who has contracted ' z¢ is to perform the ceremonial.’

12, And here the good spiritual lordshipand mightiness of glory of Zaratiist, those which are provided for commemoration of the supreme lord and creator Atharymazd, are manifested as a great wonder to the multitude, ad there is rendered visible the great pre-eminence which is in him as a prophet of the creatures, which for the baseness (nankth) of the deceitful Agash’, the secret-moving and deceivingnatured, is the concealed control of a good disposition. 413. 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, avd z¢ 7s manifest through that compassion (tang-libbeméth) and superior mindfulness of his, avd through the glory of that stout champion, ¢here ave much fame azd treasure.

14. The nobles of Afrvatté-dang the Tar, the ruler of the land, were angry and clamourers for Zaratist’s death ; but he invited the Kigs and Karaps to the religion of Adhavmazd, just as this passage of revelation states that Zaratist also spoke thus: ‘Worldly righteousness, O Aarvdita-dang, thou Tar and scanty giver! is the whole of the worship of the demons and the termination of the Mazda-worship of Zaratist. 15. And Adrvditéa-dang the Tar, the scanty giver, spoke thus: ‘O Zaratist of the Spit4mas! thou shalt not attract me to this evil in which thou really art.’

? Or, perhaps, ‘celebrated.’ * The demon of the evil eye (see Bd. XXVIII, 33); Av. Aghashi, Vd. XX, 3, 7, 9.

54 DINKARD, BOOK VII.

16. Zaratist also spoke thus: ‘Afhaymazd enquired of me thus: “O Zaratdst! 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 ave 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’ (¢haé zs, one saw the door of a prince’s (khidiv6) treasury) ?” I replied to him thus: “ Adrv4tt4é-dang the Tar, the scanty giver.”’

17. ‘And he spoke zz reply to me thus: “ Him, O Zaratist! thou shalt attract, first of the men who are warriors, to thinking about, speaking about, and acting about this religion which is Adhaymazd@’s and Zaratist’s. 18. If you attract him, O Zaratdst ! and he believes in it and also gives currency to this re/gion of thine, and sits before ‘Hee in discipleship, this that oxe calls discipleship of thine he shall undertake, and the religion he hears fully he shall propagate (rabak vadiddnyén) ; he is also ever after, O Zaratist! the first of the men who are warriors, the one most seeking benefit, most seeking cattle, most extensively associating, and most hospitable of those who have yet been born azd who wzél henceforth be born. 19. Andif you do not attract him, O Zaratdst! and he does not believe in it, nor gives currency 40 this religion of thine, nor hears z¢, nor even sits before thee, nor would sit before thee, so that z¢ zs obvious to me that 4e is not attracted, thou shalt speak unto him thus, O Zaratist: ‘Thou art a stricken supplicant for righteousness, and a producer of lamentation for the souls of Tanépdhar 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 Adrvaita-dang, thou Tar and scanty giver! is that thou art a stricken supplicant for righteousness, a producer of lamentation for the souls of Tandépdhar sinners worthy of death.’

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

1 Here written in Pazand, but the Pahlavi form, Védvoist, occurs in §§ 23, 24.

2 Or ‘of the non-worshippers of Adharmazd,’

® 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 bidQin va-kanigak6 . . lakhvar . . . shedrvfinam . . . va-zak shiba ridé va-shiba kanjgakéan shedrfint :’—‘ Now . . . I send back a slave-boy and slavegirl . . . 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.

. . shedrvfinam . . . va-zak shiba ridé va-shiba kanjgakéan shedrfint :’—‘ Now . . . I send back a slave-boy and slavegirl . . . 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 Zaratist walked on to that Védvoist of those unsanctified, and spoke to him thus: ‘O Védvoist of the unsanctified! that which Adharmazd 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-giving. 25. And that Karap shouted in reply ¢o Zaratttst thus: ‘ For me there is no more from thee (that is, there is no opulence for me from thy action), nor from Adhazmaz@d; I am more of a divinity (bagtar) and am more forward in opulence than even Adhaymazd ; many droves of a thousand swine are also acquired by me.’

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

27. And Atthaymazd spoke thus: ‘Owing to the splendour and glory of those which are ours, O Zaratdst! that man has acquired arrogance (that is, the cattle we produced are the many cattle of his arrogance). 28. This w2// 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

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

CHAPTER IV, 24-32. 57

they wz/7 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 brighteyed (sféd5 détsar) make him rush up on high, and up there on high fe shall be fed upon mouldy bread (parnan).’

29. One marvel is the great healthfulness owing to the Hém-water and the bringing of this dy Zaratist from the river Déattt, which is manifested when Vohimanéd was conveying Azm to the conference. 30. Just as is declared in the words of Athaymazd to Zaratist thus: ‘For them is the Hém-water which thou bringest, O Zaratdst! not for those demon-worshipping people who worship the demons, or for a satisfier of courtezans (géh-vigdr); 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; o# drinking up the water, that bull wz/7 become quite sound from that infirmity.’

31. Thereupon, Zaratist went on first into the embodied existence, on which dwelt, at the end of Sag4st4n', that same Parshad whose title was T674 (the Bull). 32. Parshad-t6rA* also spoke to him

which the soul is supposed to have its destination determined, until the resurrection (see Hadékht Nask, II, 18; III, 17). 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 Zaratfst.

1 The modern Sfst4n, bordering upon Afghanistan and Bulfi- Aistan.

* 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 DINKARD, BOOK VII.

thus: ‘O Zaratist of the Spitamas! give me this Hém-water which thou bringest.. 33. And Zaratast spoke thus: ‘ Do thou praise righteousness, O Parshaa-t674 ! and scorn the demons; aéso utter the profession 1 of the Mazda-worship of Zaratdst among the iniquitous.’ 34. /¢ was praised by Parshad-tér4, and the demons were scorned by him; yet he did not speak among the iniquitous as to his accepting the Mazda-worship of Zaratist. 35. Forward to him came Zaratist at that praise of righteousness, for him was that Hém-water which Zaratdst brought ; not for those demon-worshipping people wko have worshipped the demons, éw¢ for that bull of his which Zaratdst 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 regarding the rushing of the evil Spirit for the slaughter of Zaratist, 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 Zaratdst.” 37. On to him they rushed, the fiend, the demon Bad, and secret-moving Pestilence, the deceiver. 38. Zaratdst chanted aloud the Ahunavair; the fiend was confounded at that, and away they rushed, the demon Bfd and secretmoving 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. 1 The Fravariné, Yas. XI, 16. 2 Pahl. Vd. XIX, 1-4.

CHAPTER IV, 33-44. 59

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. 1 The Fravariné, Yas. XI, 16. 2 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 Zaratist of the Spitamas is not contemplated by us.” 40. Owing to the full glory of the righteous Zaratist, he perceived in 42s mind thus: “ The wicked demons, astute in evil, consult together about my death ;” and up stood Zaratdst, forth went Zaratdst.’ 41. Here is manifested a great wonder to the multitude, in that which is mentioned thus: ‘ And a stone was put forth by the righteous Zaratist, that was held in Azs hand, and the size of a hut, azd which was obtained by him from the creator Athavmazd, the spiritual Yath4-ahf-vairyé 1.’

42. And one marvel is this which is manifested not only in the country of Irén to Iranians, but in every land and to every race: the shattering of the demons’ bodies ¢hrough the chanting of the Ahunavair aloud éy Zaratist. 43. Just as that which a passage*® mentions thus: ‘1 worship the resources of the Kay4n glory, with which the righteous ZaratQst was associated in thinking about, speaking about, azd 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 472s appearance? the demons have fallen before him, at A4?s appearance their semen (mayagdn) also drops, at zs appearance the courtezan is also withdrawn by them from mankind ;

1 The first three words of the Ahunavair formula.

2 See Yt. XIX, 78-81.

’ Reading véndvdahakih, but the first letter is omitted in all three occurrences of the word.

60 DiNKARD, BOOK VII.

on hearing! him ¢hey lamented, very violently is it lamented by the demons. 45. By the Ahunavair, which the righteous Zaratdst chanted aloud to them, all the demons are seized and buried in the earth, where the complete shattering of their bodies is manifest.’ 46. Se that, after the shattering of their bodies, it became evident to those in the world ¢hat 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, év¢ mankird fully understood that they are not sacred beings, but demons.

47. Zaratist revealed (gush ft) to mankind by the word of Afthaymazd, how in this religion the latter tells in words to Zaratdst where and how, in the embodied existence, mankind consider a demon as exalted or as a high-priest, because they are where they say that they must consider some one as high-priest. 48. So Atharymazd spoke ¢o Zaratist thus: ‘ How do they who are good people, O Zaratdst! 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 will happen to you” ?’

49. And Zaratist 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-

* If the word be Pahlavi, it is probably intended for sn4yan, ‘hearing’; but it may be merely an approximate transcript of Av. snaodhenztis, 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 snédfy4n, and we might guess the meaning of the phrase to be ‘thereupon weeping shey lamented.’

CHAPTER IV, 45-53. 61 3

rise arrives, when 7¢ zs two HAsars! of night, and again silently (agép) 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 (z4ém) monarchy (s4st4rth) 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. Zhen Atharmazd spoke thus: ‘How can they do such a thing for them, O Zaratdst! (that is, how does it happen ¢hat zt zs continually given by them for those that speak thus: “It happened to us”) ?’

52. And Zaratist spoke thus: ‘They speak variously, O Athaymazd! as to that generosity ; there is oze who speaks thus: “I have ever after been possessing more flocks, so long as I am zm 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# whatever they bespeak from the demons).’ 53. Zaratdst also spoke thus: ‘So they speak about it, O Adharmazd! thus: “Observe further, where any one of us returns fe is either shrunk together (that is, he holds 42s head down to Azs chest), or shrunk away (that is, he looks quite aside), or is only pleasantly

1 Av. hathra, which, as a measure of time, varies from one to two hours (see Farh. Ofm, p. 43, Il. 1-3).

62 D{NKARD,’ BOOK VII.

cast down and, owing to acquiescence in him, the demons tempt (nes,hdnd) 41m away out of mankind.”’

hathra, which, as a measure of time, varies from one to two hours (see Farh. Ofm, p. 43, Il. 1-3).

62 D{NKARD,’ BOOK VII.

cast down and, owing to acquiescence in him, the demons tempt (nes,hdnd) 41m away out of mankind.”’

54. And Attharymazd spoke thus: ‘According to thy wish, do thou, O Zaratdst! 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 avd fullbosomed (so that she wears a bodice), and she rushes to request companionship from thee; a female, golden-bodied azd full-bosomed, to request conversation from thee, to request co-operation from thee. 56. Bué thou shouldst not grant her companionship, nor conversation, nor shalt thou prescribe any conduct for her; afterwards, to revert her downwards, thou shalt utter aloud that triumphant saying the Yath4-ahd-vairyé.’

57. Zaratist proceeded to the habitable and friendly world, for the purpose of fully observing that beaten track (kh@pisn6) of the embodied existence; then that fiend came forward when he sat in the vicinity of a garment—that garment? which, when Vohimané was conveying 42m to the conference, was deposited by him—a female, goldenbodied azd full-bosomed, and companionship, con-

1 Assuming that lély4 stands for zérih; the only difference, in Pahlavi writing, being in the first letter. _ ® See Chap. III, 60.

CHAPTER IV, 54-62. 63

versation, and co-operation weve requested by her from him; she also whined (dandidd5): ‘I am Spendaymad}.’

58. And Zaratfist spoke thus: ‘She who is Spendaymad 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, 2% all positions she was handsome); do thou turn ¢ky back, and I shall know if thou art Spendaymad,’

59. And the fiend spoke to him thus: ‘O Zaratst of the Spitamas! where we are, those who are females are handsome in front, éu¢ frightfully hideous behind; so do not make a demand for my back.’ 60. After she 4ad protested a third ¢2me, the fiend turned er back, and she was seen by Zaratdst behind in the groin; and when matter was exuded, z¢ was full of serpents, toads, lizards, centipedes, and frogs.

After she 4ad protested a third ¢2me, the fiend turned er back, and she was seen by Zaratdst behind in the groin; and when matter was exuded, z¢ was full of serpents, toads, lizards, centipedes, and frogs.

61. And that triumphant saying, the Yatha-ahdvairy6, was uttered aloud by Zaratdst; then that fiend was annihilated, and Aéshmak? the Karap rushed forth. 62. And he grumbled in leaving, thus: ‘The misery which is here de/ow 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 ¢an 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.’

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

64 DINKARD, BOOK VII.

63. Zaratist also revealed (gushdft5) this secret to mankind, and their knowledge ow to test a demon is manifested therein, even by a great wonder of the same nature to mankind: the visible rushing of the demons into the world before Zaratist, and their bodies dezng afterwards shattered by the loud chanting of revelation dy Zaratdst from the Avesta announced, which was the acceptance of z¢s truth by the ruler Vistésp and the people of that time; and if this Aad not been so, and Vistasp and those of Azs time were not accepting the Avesta which was announced by Zaratést zn this fashion, through ¢hey considering z¢ false, it would not have reached unto us.

64. One marvel is this, with which, too, he who was Zaratist became aware from revelation, about the vileness and perverted religion of Zak of the deadly Karaps of Vistasp and many other Kais and Karaps who were at the residence of Vistdsp, their combination for the death of Zaratist, the preparation for severe abuse of him to Vist4sp, and influencing Vistasp for his death by command of Vistasp, whzch extends to awful imprisonment and punishment. 65. Afterwards, too, his knowledge about zs preservation therefrom, the manifestation of his wondrousness, and the evidence concerning Ais attainment unto prophesying; aso after the continuance of the last questioning of the ten years of conference, 42s departure alone, by the advice and command of Athaymazd, to the residence of VistAsp and the precinct (var) of that terrible conflict. 66. ffs uttering, on the horse-course (asp4nvar) of Vistasp, a reminder of the power and triumph of Adharmazd over himself, as he invited Vistésp to

CHAPTER IV, 63-69. 65

the religion of Adhaymazd ; and with great wisdom Vistasp heard the words of Zaratdst, 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 Zaratist were fully heard by him, azd he could have understood the character of Zaratist—owing to the demonizing of the deadly Zak and the rest of those Kigs and Karaps, spoken out with slanderous knowledge and perverse actions to Vistasp about Zaratist, there then occurred his consignment of Zaratdst to that confinement avd punishment as stated in the words of Zaratist 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 Zaratast

1 Compare Zs, XXIII, 5.

* Reading gfisn-girdth; but it might be dfis-virath, ‘bad provision.’ He was left to starve to death in prison.

® 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 DINKARD, BOOK VII.

evil, where ¢here 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, dw¢ unto which z¢ is not destined —is manifested a great wonder to king Vistésp and his officials, when zs full-glorious person was found by them alive in awfulness, imprisonment, and those other transformations (padgastakth) of long-continued starvation.

70. One marvel is this, that the sacred beings contrived, for the sake of (va/ vah4n-t) his preservation _ from that awfulness, a body possessing life, avd on his account it became lifeless and imperceptible ; afterwards, in the great session of Vistasp and the assembly of the world, Zaratdst, through the strength and blessedness of the true word, restored the same body anew, like that which is issuing in the statement of the wonder about the splendid horse of Vistasp'.

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 gam4s) which Dahak had done in Bépél?

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 gam4s) which Dahak had done in Bépél?

* This very slight allusion to the cure of Vistasp’s horse by Zaratfist 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 Zaratist-ndma 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, avd mankind had come to idolworship through that seduction, and zts increase was the destruction of the world; éx¢ through the triumphant words of the religion, which Zaratdst proclaimed opposing it, that witchcraft is all dissipated and disabled.

73. One marvel is this which is manifested, with wonders owing to Zaratist, in controversy about the religion with the famous learned of the realm, among whom, known for learning zz the world, ave the investigators (girdyag4n6) of the words of speech ; and among those ¢4zmgs 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 Vistasp azd those previously learned men without doubt as to the truth of the religion, the creator Atharmazd sends some sfirzts, Vohimanéd, Ashavahisté, and the propitious fire’, as a reminder to Vistasp about the true prophesying of Zaratdst, and the desire of Adhavmazd for the acceptance of the religion of Mazda-worship dy Vistésp and for tts propagation in the world.

75. The wondrousness which is manifested to Vistasp and those of the realm—both through the travelling (vdézidan6) of those archangels down from the sky to the earth, and in ¢hezr travelling to the abode of Vistasp—was like this which revelation mentions thus: ‘ Then he who is the creator Adharmazd spoke ¢o them, to Vohimandé, Ashavahist6, and also the fire of Adhaymazd, the propitious, thus: “ Proceed! you who are archangels, unto the

1 Compare Zs. XXIII, 7. F 2

68 DINKARD, BOOK VII.

you who are archangels, unto the

1 Compare Zs. XXIII, 7. F 2

68 DINKARD, BOOK VII.

abode of Vistasp, whose resources (afz4r) are cattle and who is far and widely famed, with a view to his reliance upon this religion (that is, till he shall stand up for this religion); and, as regards the answering words of the righteous Zaratist of the Spitamas, to approve the nature (zag s4n) of those words.” 76. The archangels proceeded unto the abode of Vistasp, whose resources are cattle axd who is far and widely famed ; their radiance, in that lofty residence, seemed to him, that Vistasp, 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 (pésak6) trembled, all his chieftains (padd5) were confused, and he of the superior class was like the driver of a chariot-horse.

77. ‘And the fire of Atthaymazd spoke, in the words of heroes, thus: “ Fear not, for ¢heve is no fearing for thee, ¢hou exalted Kat-Vistasp! they have not come for alarming thy abode, as a reminder of the deputed envoys of Argdsp!; ¢here have not come, for alarming thy abode, the two Khyéns of

* Av. Aregad-aspa, king of the Avyaonas (Pahl. Khy6ns), mentioned in Yt. V, 109, 113, 116; XVII, 50; XIX, 87. His war with Vistasp, for the purpose of compelling the latter to abjure his new religion, is described in the Yadk4r-f Zarfran (see Geiger in Sizungsberichten der p.-p. und h. Classe der k. bayer. Akad. der Wiss. 1890, Bd. II, pp. 43-84). Argasp sends two envoys, Vidrafs the wizard and Namkhvast of the Hazars, to demand Vistasp’s submission ; this is refused defiantly by advice of Zarir, the king’s brother; and both nations prepare for war, When the Iranians meet the Khyéns, Vistasp consults his vazir Gamasp, who prognosticates prodigious slaughter. And, after losing most of their chieftains (including twenty-three brothers and sons of Vistasp), the Iranians utterly annihilate the Khyén army. This war is called the ‘ war of the religion’ in Bd. XII, 33; Byt. III, 9.

CHAPTER IV, 76-81. 69

And, after losing most of their chieftains (including twenty-three brothers and sons of Vistasp), the Iranians utterly annihilate the Khyén army. This war is called the ‘ war of the religion’ in Bd. XII, 33; Byt. III, 9.

CHAPTER IV, 76-81. 69

Argasp who demand tribute and revenue (sak vabéz5); and ¢here 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 (tarist6) to thy abode, Vohdmand, Ashavahisté, 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 exzstence requires the good religion of the Mazda-worshippers, which proceeds purely through the recitation which Zaratist 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 Aihaymazd, as regards thee, is for thy reliance upon this religion; z¢ is also the desire of the archangels, and the desire, as regards thee, of the other sacred beings who are beneficent (sapirdahak6) azd righteous.

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

1 That is, recite the Yatha-ahd-vairyS and the Ashem-vohi formulas.

2 Pahl. a-afzisnth, literally, a ‘non-worship,’ which may mean something worse than ‘no worship;’ but ‘execration or malediction’ is usually expressed by gazisn, ‘cursing,’ which is written exactly like yazisn, ‘worship.’

® Pahl. Aharfsvang and R4é-astisnth, the equivalents of Av. Ashis-vanguhi and Ras&st4t who are spiritual personifications of the qualities mentioned in the text.

70 DINKARD, BOOK VII.

through constantly assisting, and not passing away ; and we wz// give unto thee a son, Péshyétan! is 472s name, he is immortal, azd so is undecaying, hungerless, and thirstless, living and predominant in both existences, those of the embodied Jdecngs and of the spirits. 82. But, as the recompense in this life, if you do not praise the good azd pure religion of the righteous Zaratdst of the Spitamas, we w2// not convey thee up on high, and we wz// order thine end; the vultures which ave mindful of decay w// see and eat up those and these of thine, thy blood will reach the ground, and the waters w// not reach thy body.”’

83. One marvel is that connected with the confdence (vévari-hastan6) of VistAsp in the religion, even through that occurrence of the speech of the archangels; and, afterwards, the obedience (patyasi?) of his thoughts in the case of the delays through the bloodshed owing to Argasp? the Khyén and his attendant heroes (pas-gurd4n6) throughout the same Khyéns, because of the acceptance of the religion. 84. Also, for the sake of daily and visibly showing to VistAsp the certified victory over Argasp and the Khyédns, and his own superior position, unceasing rule, splendour, and glory, the creator Atharymazd sends, at the same time, the angel Nérydédsang* to the abode of Vistasp, as a reminder for the archangel Ashavahisté to give to Vistasp to drink of that fountain of life, for looking

* Written Péshyaé6tand, 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 Afshédar, see Bd. XXIX, 5; Byt. II, 25-32, 36-42, 51, 52.

° Here written Argaddsp6; see § 77.

* Written Néréksang here and in § 85.

CHAPTER Iv, 82-86. 71

into the existence of the spirits, the enlightening food by means of which great glory ad beauty ave seen by Vistasp.

85. Just as this Jassaze of revelation mentions thus: ‘And he who is the creator Athaymazd spoke to the angel Nérydsang thus: ‘“‘ Proceed and travel, O Néryésang the assembler’! unto the abode of Vistasp, whose resources are cattle and who is far and widely famed, and thou shalt say this to Ashavahist6, thus: ‘O Ashavahisté! do thou authoritatively take this fine saucer (tast6), which is fully finer than the other saucers that are made (that is, the cup (g4m) is as fine as is possible to make for royalty), and carry up to Vistasp the Hém and Vars? (mdi) which are for us; and do thou give it? unto the ruler Vistasp to drink up, by whose word it is . accepted.” 86. Ashavahisté authoritatively taking the fine saucer from him, also, thereupon, gave it unto the exalted ruler Kai-Vistasp to drink from +; and the ruler of the country (dih), the exalted Kai- Vistasp, lay down when divested of 4zs robes, and he spoke to Hatés® thus: “ You, O Hatdés! are she

? Compare Vd. XXII, 7.

2 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 Hém-strainer when the Hém-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 Hém-juice in former times.

* The saucer, or cup, of strained Hém-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 Vistésp and descendant of Nédar (Av. Naotara); see Yt. XV, 35, 36. According to the later authority of the YAdkar-f Zarfrdn, § 48, she was also a sister of Vistdsp.

72 DINKARD, BOOK VII.

5 Av. Hutaosa, wife of Vistésp and descendant of Nédar (Av. Naotara); see Yt. XV, 35, 36. According to the later authority of the YAdkar-f Zarfrdn, § 48, she was also a sister of Vistdsp.

72 DINKARD, BOOK VII.

whom the prompt ability (t¢z6 hfinar) of Zaratdst of the Spitamas should reach; aud through the diligence of the prompt ability of Zaratdst of the Spitamas, you! would expound the religion of Adharmazd and Zaratist.”’

87. One marvel is this which is declared; that when Vistdsp, accepting the religion, praises righteousness, the demons in hell are disabled, and the demon Aeshm ? rushes to the country of the Khyéns and to Argasp, the deadly one of the Khydns, 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 Khyéns, are poured out by him for war.

88. And here, too, is manifested a great wonder also to the host (ram) of Iran who have been coming there, unto the residence of Argdsp the Khyén, like this which revelation mentions thus: ‘Then, just at the time his legion is separately displayed, Aeshm the unredeemable (tanépdharak) adheres (gérevédd) to him, as being himself without escort (aguréh), and quite opposes (bav4 sperezédd) him, because : “ You, who are a Khyén, ave become unlucky through want of success after you engage in confict.”’ 89. Henceforth, it is not that the victory of Iran has come over foreigners and Khyéns—through companionship at the abode of that man who is mightier by the birth of Zaratdst

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 Spitaimas—when that hideous sovereignty of Argasp, the deadly Khyén, is swallowed up by him (Vistésp), for the confusion of the deadly species (that is, hey are further smitten by him, one through the other; and are swallowed together by him, mutually struggling and through mutually devouring). 90. And apart from him, that bitter and wellhardened Khyén that is quite disabled by him the good Vistésp, that deadly fend is disturbed about him of eloquent abilities (Zava¢ést); and so he grumbled at the hideous sovereignty thus: ‘ Prompt ability comes into existence azd the Khyén 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 Vistasp onwards till the departure (vikhéz5) of Zaratdst, whose guardian spirit is reverenced, to the: best existence, when seventy-seven years? had elapsed onwards from zs birth, forty-seven onwards from

? 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 © ‘50’ being written instead of 4°68 ‘70’; but see Chap. III, 51 which states the interval of thirty years between his birth and conference.

74 DINKARD, BOOK VII.

fits conference, and thirty-five years onwards from the acceptance of the religion dy Vistasp ?.

2. One marvel is this which ts declared that, when Zaratdst chanted revelation in the abode of Vistasp, z¢ was manifest fo the eye that it is danced to wzth joyfulness, both by the cattle axd beasts of burden, and dy the spirit of the fires which ave in the abode. 3. By which, too, a great wonder is proclaimed, like this whzch revelation mentions thus: ‘ Zhere seemed a righteous joyfulness of all the cattle, beasts of durvden, and fires of the place, and there seemed a powerfulness of every kind of well-prepared spirits and of those quitting the abode (m4n-hishand), “that will make us? henceforth powerful through religion,” when they fully heard those words which were spoken by the righteous Zaratist of the Spitamas.’

4. And one marvel is the provision, dy Zaratist, of the achievement of ordeal, that indicator of the acquitted azd incriminated for sentence dy the judge, in obscure legal proceedings ; of which 2z¢ is said in revelation ¢here are about (4igtin) thirty-three kinds. 5. These, too, the disciples of Zaratdst kept in use, after that ¢zme, until the collapse of the monarchy of Iran; and the custom of one of them is that of pouring melted metal on the breast, as in the achievement of the saintly (hd-fravardd) Atarpad son of Marvaspend, 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 fo 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 manifested, after the former captivity of Zaratdst? and his speaking about the religion to Vistasp and those of the realm %, such as the acceptance of the religion éy Vistasp and that which Zaratdst said to him at fis original arrival, as regards the declaration of a ruler’s religion, thus: ‘Thine is this disposition, and this religion which is calling (khrésak6) is a property of that description whzchk thou puttest together, O Kat-Vistasp! so that zf thou wilt accept this disposition of thine, thou wilt possess this religion which exists (that is, the learning of learnings), and be the ruler that shall cause z¢s progress ; thou w/t possess in this disposition of thine, as zt were, a new support (stQnaké), avd any one will uphold ¢hee by upholding z¢, as thou art the possessor of the support of this religion.’ 7. Also the victory of Vistasp over Argdsp the Khyén and other foreigners in that awful battle‘, just as Zaratast explained unto VistAsp in revelation ; azd much which is declared by revelation.

8. One marvel is the disclosure by Zaratdst, in complete beneficence, medical knowledge, acquaintance with character, and other professional retentiveness (ptshaké-girdkih), secretly and completely, of what is necessary for legal knowledge and spiritual

* §§ 4, 5 are already translated in AV. p. 145. ? See Chap. IV, 67-69. ® See Chap. IV, 73. * See Chap. IV, 88-go.

76 DINKARD, BOOK VII.

perception ; also the indication, by revelation, of the rites for driving out pestilence (sé¢g6), overpowering the demon and witch, and disabling sorcery and witchcraft. 9. The curing of disease, the counteraction of wolves azd noxious creatures, the liberating of rain, azd the confining of hail, spiders, locusts, and other terrors of corn and plants and adversaries of animals, dy the marvellous rites which are also relating to the worship of Khdvdad and Amirdad?, and many other rites which were kept in use until the collapse of the monarchy of Iran; and there are some which have remained even “// 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 (arday4), and remedies for sickness which ave mixed (fargardak6) by well-considering physicians ; many are spiritual and celestial, gaseous (v4yig) and earthy; and the worldly advantage of others, too, is the praise (1@f5) which ought to come to one for angelic ® 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

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.

8 The MS. has yazd4né-khiraddth which has the meaning given in the text; but this word can also be read gehanokhiraddth, ‘worldly wisdom,’ though géh4n6 is the more usual orthography.

CHAPTER V, 9-VI, 2. 77

Vistasp, which the archangels announced as a recompense for accepting the religion ', as he saw Péshyétan the happy ruler, that immortal and undecaying son, not wanting food, large-bodied, completely strong, fully glorious, mighty, victorious, and resembling the sacred beings; the unique splendour of Péshyétan for the sovereignty of Kangdez zx yonder world, as allotted to him dy the creator Athaymazd, is manifested even through that great wonder to the multitude *,

Cuapter VI,

1. About the marvellousness which is manifested after the departure (vikhéz6) of Zaratdst, whose guardian spirit is reverenced, to the best existence, and in the lifetzme of VistAsp.

2. One marvel is this which is declared by revelation, about the provision of a chariot? by Srit6* 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 Zarat(tst, which event, according to § 1, ought to have concluded this chapter. But in Chap. III, 39, Dfrasréb evidently foretells that Zaratfst will be killed by the evil eye of Bradr6ék-résh. In Dk. V, iii, 2, the killing of Zarathst by Bradré-résh the Tfr is merely mentioned. In Zs. XXIII, 9, it is stated that Zaratfist passes away (viditréd6) forty-seven years after his conference and preaching to Vistésp. While the modern Persian Zaratfst-nima does not mention his death, though it speaks of Bartarfish as his chief enemy in his younger days. But compare Chap. III, 22.

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

* So spelt ten times in §§ 2-11, but here Sr4t6. Itis also Sritd in DK. V, iii, 2.

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

78 DINKARD, BOOK VII.

III, 22.

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

* So spelt ten times in §§ 2-11, but here Sr4t6. Itis also Sritd in DK. V, iii, 2.

5 Pahl. Visrapan 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 Vist4sp, Vist4sp’s begging that chariot from Srit6é, and Srité sayzmg in reply to Vistasp: ‘That chariot is for a righteous man, 2 which the soul of Srité in the lifedzme of Srité's body!, azd that of that man in the lifetzme of his body, come visibly together once in the worldly existence. 3. And the soul of Srit6, through the generosity of that Srité, presents that chariot to the eyesight of that man of righteousness; thereby it becomes evident he had seen 2¢, 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 (géhAnigith), and of 4zs becoming

Visrap4n, and in § 7 the first letter is omitted, leaving only fsrap4n. In Pahl. Vd. XX, 11 (Sp.) we have Srit-f esas (in L4), which latter name may also be fsrap4né, though more likely to be read Sérzan6 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 Sayuedri (or Saizdri) of Yt. V, 72; XIII, 113. As the legend in the text appears to refer to the soul of Srfté, or Thrita, revisiting the world to meet Vistasp, this Srii6 may have been the warrior Srit6, 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.

1 This is the literal meaning of the Pahl. ‘mfin rAban-f Srité pavan zindagfh-f Srit6 tand,’ but it is not quite consistent with Srité’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 Srité 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 Mazdaworshipping religion, became discernible by those of the realm, is sought for, avd is most attended.

CHAPTER VI, 3-9. 79

more invoking for the supremacy of the Mazdaworshipping religion, became discernible by those of the realm, is sought for, avd is most attended.

5. A great wonder became manifest to Vistasp and those of the world, just as revelation mentions thus: ‘Thereupon the archangels are letting forth the soul of that S72¢é from the light of the supreme heaven, from the light on to the earth created by Atharmazd ; and the soul of Vistasp proceeded from him into the light to meet z¢, 6. Vistaésp proceeded on to the propitious south (rapitvind); 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 simultaneously they stood up, azd obeisance was offered by them unto the soul azd person of VistAsp.’

7. Immediately upon that no delay occurred until there came on at a run—4@eszdes the soul of Sritéd of the Visraps—the most horrid (agrandtim) of demons, from the horrid northern quarter of the horrid destroyer (zadar), that was himself black, and his deeds, too, were very black. 8. And as he comes himself, so also he grumbles ¢o the soul of Srité thus: ‘Give a maintenance (khv4rag) ¢o Vistasp who is thy driver!, for the sake of good fellowship and service, and for that, righteousness is suitable unto a pure ove; do not gzve zt as a thing which is protective (that is, do not g7ve z¢ for the sake of worldly gratuity), d¢ for love of the righteousness which is owing to the perfect existences.’

9. When those words were fully heard by Srité of

} This speech seems intended as veiled irony.

80 DINKARD, BOOK VII.

the Visraps, the early bestower (levind-vakhsh), he stood stilt and so he spoke in words thus: ‘ For righteousness I give thee, O mighty Kai-Vistasp ! 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 oxe the exalted Kai-Vist4sp travelled forth unto the village of the Nédars! in the joyfulness of good thoughts, and in the spiritual ove the soul of Srité 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 éy Zaratdst *, the arrival of the religion is published in the seven regions*; ad within the lifec¢me of Vist&sp, the circumstance (aéd@(indth) is manifested by the coming of some from other regions to Frashéstar of the Hvébas‘ for enquiry adout the

1 Nédar (Av. Naotara) was a son of king M4n(séthar (Bd. XXXI, 13) and an ancestor of king Vistasp. Vistésp being a descendant of Kaf-Kavéd (Bd. XXXI, 28, 29) who was the adopted son of Afiz6bé (Bd. XXXI, 24) a son of ZAgh, son of Masvak, son of Nédar (Bd. XXXI, 23 corrected from XXXIII, 5). Hfités, the wife of Vistasp, was also of the village of the Nédars (Yt. XV, 35).

2 That is fifty-seven years after the conference of Zaratfist (see Chap. V, 1).

® See the summary in Dk. VIII, xiv, 10 :—‘ Likewise, about the communication of ZaratQst’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. Ferashaostr6 Hvégvé (Yas. LI, 17); he was a brother

CHAPTER VI, 10-14. 81

religion, even as revelation mentions thus: ‘Two whose names are thus, Spitéts' and Arezrasp6?, who have hastened unto Frashdéstar of the Hvdébas in search of wisdom.’

13. Thus much splendour and wonder of Vistasp and those of the realm regarding Zaratist*, and thus much due to the coming of the archangels from the sky to the earth before Vist4sp, as evidence about the true prophesying of Zaratdst*; and that, too, about Péshyétan 5, the chariot of Srité °, and other subjects seen written above, ave declared by the Avesta, which is the same that they accepted from Zaratfst, as the culmination’? (avarigAnth) of Athaymaz@’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 Vistésp and 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 z¢s preservation to us would be annexed.

of Gamasp (Dk. V, ii, 12; iii, 4; Zs. XXIII, 10), and the father of Zaratfst’s wife Hvévi. The Hvévas (Pahl. Hvébas) were a numerous family.

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

2 Av. Erezraspa (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 Usp&snu.

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

5 See Chap. V, 12. ® See §§ 2-11.

7 See Chap. V, 11.

(47] G

82 DINKARD, BOOK VII.

Cuarter VII.

1, About the marvellousness which is manifested after the time of VistAsp until the collapse (hangaftan6) of the sovereignty of Iran.

2. There is marvellousness whzch is manifested after Vist4sp until the collapse of the sovereignty of Irdn, apart from the blessedness of ordeal, the accomplishment of other Avestic rites, the great power over the sacred fires, avd many other religious observances which were connected with the disciples of Zaratist.

3. Even after the devastation which’ happened owing to Alexander, those who were rulers after him brought back much to the collection from a seattered state'; axzd there are some who have ordered the keeping of z¢ in the treasury of Shapan *.

4. Likewise there is to be brought forward what there ts concerning the names of rulers and highpriests, swch 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 avd monarchy and the penance of the world, wzth the coming of the penitential one.

’ Referring to king Valkhas the Askanian (probably Vologeses I, see S. B. E, vol. xxxvii, p. 413); possibly also to Ardashfr Papakén.

* So here, but usually written Shapig4n, and sometimes Shaspigan. It was no doubt a royal treasury, and Dk. V, iii, 4, calls it so, but uses the words gangé-f khfiday4n, in which GamAsp is said to have deposited the Avesta and Zand written in gold upon ox-hides. If Shapigan be a corruption of shdyag4n, ‘royal,’ it is singular that some copyist has not corrected the spelling.

CHAPTER Vil, 1-8. 83

5. Such as Vohimané, son of Spend-dad', of the rulers, about whom it says even this in the Avesta, that 4e zs Vohimané, the just, who is the most efficient of the assembly of Mazda-worshippers. 6. And Sénév? of the high-priests, as about him it says even this: ‘ The religion becomes a hundred years o/d when Sénév is born, and two hundred years when he passes away; he was also the first Mazda-worshipper wth 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-ayézak6), that Aeshm* would set up a deadly king in the impenitent world, who is the evil-destined Alexander.

8. And of the high-priests ave Arezvak*, the interpretation of whose name is ‘the pure word;’ Sratvék-spad4k °, the interpretation of whose name is ‘the propitious recitation ;’ Zrayang,hau °, the interpretation of whose name is ‘the ocean existence ;’ and Spemté-khratvau *, the interpretation of

1 Av. Spentd-data of Yt. XIII, 103, a son of Vistasp, with whom Avesta dynastic history ends. He was the Persian Isfendiyar, and his son Vohfimané is unknown to the Avesta. The Kitradad Nask (Dk. VIII, xiii, 18) mentions a ‘Namfn, son of Spend-shéd,’ which probably stands for ‘ Vohmané, 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.

2 Av. Saéna of Yt. XIII, 97, where the last clause of the passage here translated from the Avesta occurs. Compare Zs, XXIII, 11. 5 Not in the extant Avesta. ’ # The demon of Wrath.

5 Av. gen. Erezvau and Srfité-spadau in Yt. XIII, 115.

2 Av. Saéna of Yt. XIII, 97, where the last clause of the passage here translated from the Avesta occurs. Compare Zs, XXIII, 11. 5 Not in the extant Avesta. ’ # The demon of Wrath.

5 Av. gen. Erezvau and Srfité-spadau in Yt. XIII, 115.

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

84 DINKARD, BOOK VII.

whose name is ‘the propitious wisdom.’ 9. Because it says even this about them, namely: ‘I mention thy manifestation, azd also the tokens of its publicity when this religion of thy Mazda-worshippers becomes four hundred years o/d'; in this law benightedness (lélyAith) 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 .azd most authoritative in that time. 10. And this, too, that they who glorify the religion of the Mazda-worshippers in the fifth and sixth centuries ave they; and no persons save ¢heer souls, except those who remain for the arrival of the four® interpretations that avzse through the authority of these four individuals, Arezvak, Srité-spadhau *, Zrayang,hau, and Spexté-khratvau who, all four of them, seek their thoughts, words, avd deeds in the sacred text (mansar).

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 § 10.

5 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, ove of the sacred beings, and about many besides this ove, thus: ‘ All who are creatures of the beneficent spirit are distressed by their persecution, dz¢ put trust in those men, Arezvak and those three others.’

12, And of the organizers of the period is Artakhshatar’?, son of Papak, as it says even this about him, namely: ‘Which is that ruler who is powerful, more striving than the Kaydns, and mighty, an embodiment of the sacred commandments and awfully armed*; in whose abode Ahartsvang ‘, the virtuous azd radiant, walks forth in maiden form, beneficent and very strong, well-formed, highgirded, and truthful, of illustrious race and noble ? 13. Whoever it is that, on the occurrence of strife, seeks prosperity for 4zmself with his own arm; whoever it is that, on the occurrence of strife, encounters the enemies with his own arm.’

14. Tanvasar ° is also for his assistance, as it says

associate (ham-péfgar) of the Christian ecclesiastic Akvan, and yells out ten admonitions contradicting those of the righteous Sénév who is mentioned in § 6 (see Peshotan’s edition, vol. v, pp. 239, 311). It does not follow that he was a contemporary of Sénév, and here he seems to be placed fully two centuries later.

1 Probably Afiharmazd.

2 The founder of the Sas4nian dynasty, who reigned as king of the kings of Persia, a.p. 226-241.

3 Most of these qualities are applied to the angel Srésh, the personification of obedience (see Yas. LVII,1); also to Kavi Vistaspa and Karsna, son of Zbaurvamt, in Yt. XIII, gg, 106.

* Av. Ashis vanguhi, ‘good rectitude,’ personified as a female angel ; her description is given in Yt. XIII, 107, and is similar to that of Anahita in Yt. V, 64.

5 So spelt here and in §§ 17, 18, thrice in all; it is also thrice spelt Tansar, in Dk. III, last chapter, 7; IV, 25, 25, and this mis-spelling has led to the mis-pronunciation Tésar. 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: ‘ Zaratist 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. Adharymazd spoke thus: “ An autocrat (sAst4r), to cure a country, who sas 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 7ust like the four-legged wolf which the world gives up to running astray (vardak-takhshisnth) (that is, owing to its action they are leading z¢ 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 (khdnyAn); and they shall lead the world, the dwelling for 42s residence, into wandering. 17. But that wicked (av4rfn6) strife descended upon that country, besides that wicked demon-worship, besides that wicked slander; and not even that wicked strife, nor that wicked demonworship, nor that wicked slander, is dissipated from

bodied,’ because we are told that Tansar, or Tanvasar, was so called on account of all his limbs being covered with hair (vars). This statement occurs in the introduction to Tanvasar’s letter to Gushnaspshah (Ar. Gasnasf-sh4h), king of Padashkhvargar (Ar. Farshvadgar) and Tabaristén ; and is made on the authority of an old Pahlavi copyist, Bahram Khfrz4d, whose Pahlavi was translated into Arabic by Ibn al-Muqaffa 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, 15-20. 87

that country until ¢he ¢¢2me when they attach the grant of approval to him, the spiritual leader, the eloquent (par-gdftar), 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 (béshézag4nth) when they seek 2¢, and no deviation (anaydinakéth) from the religion of Zaratdst.”’

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 (béshézag4nth) when they seek 2¢, and no deviation (anaydinakéth) from the religion of Zaratdst.”’

19. As to the nature of the questions and statements of the organizer of the religion, AtarpAd? 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 Tdrdnians 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 Vohimané, and Zaratist is their delight through the report of the birth of Zaratdst from us who are archangels. 20. This liberality for thee is from us who are archangels, and Atarpad, the very best well-destined maz arose; and this, too, do thou say about him, that it is the steel age in which that man, the organizer of development and organizer of righteousness, Atarpad son of Mavaspend, of the convocation, begets Avarethrabau *’

’ A high-priest who was prime minister of king Shahpfhar 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 RAstarevaghent in Yt. XIII, 106.

? A translation of Av. spenta-Armaiti, the archangel Spendarmad.

5 So written, all three times in Pazand. He is the Avarethra-

88 DINKARD, BOOK VII.

21. This Avarethrabau, too, is an organizer whose righteous guardian spirit we reverence, and 7% memory of Mantséthar, the well-destined, and a progenitor of Atdrypdd?, it says that ‘only from him comes Avarethrabau ;’ and ‘hen also arises this one of the adversaries of the religion, the apostate of apostates, whom they have even called the Mazdaglike (Mazdagtg-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 z¢, O Zaratist! when many, aware of apostates, call the performance of righteousness 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 disturbing in the embodied existence, and uncaptivated by the orthodox (Ayin-ad ménd) 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, azd say that they say lineage is through the mothers; and they approve of wolfishness, so that they would act something like

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

bangh, son of Rastare-vaghent of Yt. XIII, 106, better known as Zaratfst, son of Atirp&d in his old age, for whom the Andar’z-t Atrpad-t Maraspendan was written. 1 Whose pedigree is traced back to MAnfisfthar in Bd. XXXIII, 3. 2 Probably some disciple of M4nih, the heretic who had been put to death a.p. 276-7. Mazdag was put to death a.p. 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 or brother who is the progeny, those that we have produced for your companionship; you are not predominant, but have remained in companionship ; you do not even believe them, éu¢ you do not establish an ordeal, although zt zs evident that you will be acquitted; they lie even to ¢heiy 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 dy the glorified? Khasrét, son of Kavad, thus: ‘ Upon their lingering behind, a man is produced who is righteous, the Glorified ome, an approver (khénid4r) 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 (sréshigih), so that he may effect the punishment of sinners. 27. The constant outpouring of perplexity (pé# sharidan) dy the perverters 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.

? Literally ‘immortal-soulled, Andédshak-rfib4n, the usual title of king Khfisré I, who reigned a.p. 531-578. Before he became king, a. p. 328 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.

531-578. Before he became king, a. p. 328 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 ¢hem extinguished 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 ove, through zs smiting the spiritual life of apostasy ; 7us¢ 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 Zaratist of the Spitamas! that their time is mistrustful (avévar) as to him who is an open friend, azd most deceitful both to the wicked and the righteous; the Glorified one is a controller (ayikhtar) exalting the creatures, and whoever is possessing the creatures of the righteous oves 1, so that he remains again at work in the doings of the Glorified ove, is he who is a combiner of the actions and an utterer of the true replies of that Glorified one.’

29. And about the occurrence of a symptom of the devastators of the sovereignty axd religion of the country of Iran one wonder, which is associated with the religion, is even this whzch it mentions thus: ‘Thereupon, when the first symptom of a ravager of the country occurs, O righteous Zaratdst! then the more aggressive and more unmerciful zx 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, avd through him even the whole of that manifestation zz the country of any teaching whatever that occurs ¢hrough ‘the ravager of the country; and so the country should

» Of the good spirits.

CHAPTER VII, 28-32. g!I

keep a man who is observant and learned on the watch, because information is in his mind. 30. Thereupon, when the second symptom of a ravager v the country occurs, @¢.) . 6. 1 1 ww ee

CHAPTER VII, 28-32. g!I

keep a man who is observant and learned on the watch, because information is in his mind. 30. Thereupon, when the second symptom of a ravager v the country occurs, @¢.) . 6. 1 1 ww ee

31. Thereupon, when the third symptom of a ravager of the country occurs, the priestly people are disturbing 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 ¢Aa¢ 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 whatever 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. 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 4y 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 ¢he province, 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 connected 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 DINKARD, BOOK VII.

manifestation zz the country of any teaching whatever that occurs through the ravager of the country ; and so, too, the country should keep a man who is observant avd learned on the watch, because information is in his mind.’

in §§ 31, 32.

92 DINKARD, BOOK VII.

33. About the collapse of the sovereignty of Iran, it also states this, namely: ‘ That very villain (mar), O Zaratast! brings those provinces on to running astray, so that he may make those quite dissevered which constitute the existence of that powerful sovereignty; and then he is a thorough assailant of the righteous, then he is am assailant of the righteous with eagerness. 34. That same deadly ove (mar), O Zaratist! does not continue living long afterwards; 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 imprisonment of a guardian of spiritual afazrs who is eloquent, true-speaking, avd righteous. 35. Against that deadly ove he contends, O Zaratdst! for the spiritual lordship azd 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 (apAst-aitand) from that country, nor the demonworshippers who ave iniquitous, nor the slander which is iniquitous, before the ¢zme 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-aitd) by many, details from the Avesta as to occurrences ‘hat will arise after Vistasp until the dispersion (angévisn6) of the sovereignty of Iran from the country of Iran; 2¢ 2s 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-Vistasp until the end of the sovereignty of Iran, should not have happened, and z¢ 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 la¢ter ?, that it could not be connected with us 3’

} 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 DINKARD, BOOK VII.

Cuapter VIII.

1. About the marvellousness which is manifested and is openly specified after the collapsing of the sovereignty of Iran avd the country of Iran; a@dso the end of the millennium of Zaratdst and the arrival of Afishédar the descendant of Zaratist'.

2. There is this marvellousness, really overthrowing 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 (aéd@findith) now visible, such as the dispersion of the sovereignty of Iran from the country of Iran, the disturbance of just law and custom, the predominance of those wzth dishevelled hair ?, avd the haughty profession of ecclesiastics *. 3. Also the collection and even connection of all their four systems of belief (vévari-hastan6) * to-

of Vistasp, 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 separation of centuries and millenniums, avd 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 and arrival of Afishédar, son of Zaratfist, 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 Zaratfist’s millennium and the coming of Afishédar.’

Also as to the birth and arrival of Afishédar, son of Zaratfist, 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 Zaratfist’s millennium and the coming of Afishédar.’

* This meaning for vig4rd6-vars is chiefly based upon the use of vigard in AV. XXXIV, 5, for a woman’s hair being ‘combed.’ These invaders of Iran from the east, at the end of the first millennium of the religion, are mentioned in Byt. II, 22, 24, 28; III, 1, 6, 13. They are called ‘ Turkish demons’ in § 47.

S 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 countries of Iran, which is an indication of shame a¢ the truth of the religion, and a¢ the praise, peace, liberality, azd other goodness whose provision has lodgement in a disposition for wisdom. 5. Also the abundance of the decisions of apostasy, the falsehood, deceit, slander, quarre'someness, fraudulence, ingratitude, discord, stinginess, 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 azd idol-worship, the scarcity of freedom, the extreme predominance of avarice in the individuals (tan6) of mankind, the plenitude of different opinions about witchcraft, axd the much inclination of many for paralyzing the religion of the sacred beings.

7. The annihilation of the sovereignty of mankind one over the other, the desolation of localities and settlements by severe actual distress, and the evil foreign potentates who ave, 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-worshipper in the country, avd the unobtainable stature, non-existent strength, blighted destiny, and short

1 Ashavahisté, Khardad, and Spendarmad.

96 DINKARD, BOOK VII.

life of mankind. 8. Also the abundance of ordinances (Ayin6)! 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, avd all the other adversity, disruption, and running astray which ave overpowering even in districts azd localities of the countries of Iran.

who is well-disposed and wise, the coming of the Zoti to want, avd all the other adversity, disruption, and running astray which ave overpowering even in districts azd localities of the countries of Iran.

9. The maintenance of no ritual (epandth) of the religion of the sacred beings; the weakness, suffering, and evil habits of those of the good religion; the lamentation and recantation (kh Ost Qkih) of the upholders of the religion; azd 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, wzch 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 (4inak6); and this is their praying, that whenever z¢ zs possible for them they shall cause misery to others; aé/so when an old man publicly advances into a crowd (galak6) of youths, owing to the evil times in which that man who is learned is born, they are unfriendly ¢o 42m (that is, they are no friends of the high-priests of the priestly assembly). 13. They are freely speaking (that is,

1 Or it may be héné, ‘ 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 ave singular. 14. Anything they say is always mischief (agth), and that district which had a judge they cast into the smiting precinct, into hell; it is misery without any intermission they shall inflict therein, till they attain unto damnation (darvandih) through the recitation they persevere in, do¢h he who is the evil progeny disseminated by the apostate avd he who is the villainous wolf full of disaster avd full of depravity.’

15. ‘Here delow 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 confederate (nishin-gdn), 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 shad/ 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, dé 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 ¢o ée, 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 DiNKARD, BOOK VII.

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, amd through the downfall of him who is noble axzd@ superior to him of little thorough instruction who, in every thing, wz/7 be at the foot of the tyrant. 18. Thinking of a priest one becomes spiritual, thinking of a tyrant oe becomes a Kavig?; a demon zz 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 Ir4n (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 (véighn) on to the countries of Iran, where even rain becomes scanty and pestilence is secretly advancing and deceiving, so that deaths become numerous; thus even 4e of perverted wisdom, who is wicked, and the apostate also, who is unrighteous, rush together in companionship. 20. As what ove says they a// exclaim thus: ‘ Consume and destroy, O ruler! for z¢ is to be consumed and destroyed by thee; destroy even the fire, consume even as food those who are the protection of the association enforcing religious obedience, and those leading on the poor man of the righteous dispensation by their guidance.’ 21. So that they shall make him thoroughly detached and smite him;

1 So far, this statement (§§ 11-16) seems to be ascribed to Aftharmazd; but what follows (§§ 17, 18, 20) appears to represent the sentiments of some Ir4nians of those later times.

® See Chap. II, 9 n.

CHAPTER VIII, 17-26. 99

likewise wisdom is the wealth they bring him, avd it is when property is being carried off by them, ¢ha/ the wisdom conveyed by them arises.

® See Chap. II, 9 n.

CHAPTER VIII, 17-26. 99

likewise wisdom is the wealth they bring him, avd it is when property is being carried off by them, ¢ha/ the wisdom conveyed by them arises.

22. ‘And in that age, O righteous ome 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 avd conducting of a speaker of promises (mitvag6v) 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 ; azd 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 Zaratist of the Spitimas! when many apostates utter the righteousness of priestly instruction and authority, whzck 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 Zaratist enquired of him thus: ‘What do they so produce by that, O Adhaymazd! when they cause begging for water, they wither vegetation, and they put down all excellence due to the manifestation of righteousness?’ 25. And Adharymazd spoke thus: ‘ They so produce those things among them, O Zaratist! when they mention a greater reward for bantlings avd relations than that of their own souls (that is, they talk more concerning their allowance, where it is that for their own). 26. Moreover, they give to the Kigs amd Karaps, for some repute w2¢h the shepherd people of the husbandman, and with the swift-horsed people of the warrior, as

H 2

100 DINKARD, BOOK VII.

though they would provide us! here éedow 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 delow, O Zaratdst! in the average. opinion among the disorganized (andr4stAn6) is a dignified provision (that is, we form a strong opinion, the approval of which is more to be asserted as dezng the opinion of a poor righteous man, about a worthy righteous man whose manifest righteousness is a homage (frandmisné) to duty and good works).’

28. Again he enquired of him thus: ‘Is there so perfect a manifestation here de/ow, in the age of the worldly existence of the religion of the Mazda-worshippers (that is, is there a lodgement of the religion of the Mazda-worshippers in any one)?’ 29. And Athavmazd spoke thus: ‘It is so, among those men of mine’, O Zaratist! for here de/ow 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, ¢ha¢, excepting thee, O Zaratdst! they rightly practise righteousness more largely, more powerfully, azd 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 ¢her intelligence, and oppose the imbecile (an4kasth-atiiménd) apostate who is near them, so that

1 The archangels. 2 Reading minam, instead of madam which is unintelligible here.

CHAPTER VIII, 27-34. 101

they say’ this, namely: “As ¢o this which thou tellest us, z¢ 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 one is produced for these words azd thoughts of thine, of whom thou, too, art aware, he who is whatever is here de/ow of Adshédar? of thoughtful controversy, O Zaratist 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 Zaratist 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 4er womb that they are to be fashioned, they who assist those who would be vicious, through pre-eminence in leadership, 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 Athaymazd that ‘these who are righteous, who carry away a corpse in this world, distress their fire, according to every high-priest *, and even longflowing water; their bodies, which are really cesspools‘ of a terrible character, become very assisting for the tormentors whose corpses are grievously wicked. 34. Concerning them I tell thee, O Zara-

1 To the apostate.

2 See §§ 55-60 and Chap. I, 42 n. Here spelt Afikhshédar. 3 Reading dastfir, instead of vastar.

* Pahl. may4-vakhdfn = Pers. 4b-gfr.

102 DINKARD, BOOK VII.

34. Concerning them I tell thee, O Zara-

1 To the apostate.

2 See §§ 55-60 and Chap. I, 42 n. Here spelt Afikhshédar. 3 Reading dastfir, instead of vastar.

* Pahl. may4-vakhdfn = Pers. 4b-gfr.

102 DINKARD, BOOK VII.

tist of the Spitdmas! that, in the ninth and tenth centuries, ¢here come those who are the brood of the fiend and the wound-producer (reshgér)! 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 call a provision for destruction (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 (khalak5), 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 Zaratdst! they distress those duties, too, which ave to be acquired dy thy people (lag4n6); they think scornfully of this ceremonial of thine, scornfully of ¢4y worship, O Zaratdst! and they think scornfully of both the two blessed utterances’, the Avesta and Zand, which were proclaimed to thee dy 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, ‘hat 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, avd even the religion, as regards what is the mode of controlling orthodox people ¢ogether with the iniquitous of the same period.’

38. And this, too, it says, that Zaratist enquired

’ Or it may be riy4g4r, ‘hypocrite.’ 2 Or ‘idolators.’ * Pahl. vafriganth = Av. urvata.

CHAPTER VIII, 35-44. 103

of Afharmazd thus: ‘So what ska// we prescribe for those who are not capable, through dexg poor (that is, they have no means), nor have they troops, nor a protector over ¢hem, and they have many persecutors ?’ 39. dad Atharymaazd 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 Zaratfist enquired thus: ‘Is he, 0 Adhaymazd! who is a Kai ov a Karap, or he who is a most evil ruler in authority, mingled again with the good ?’ 41. Aza Atharmazd spoke thus : ‘Even he®.’

42. Zaratdst adso 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 Katsar and Khakén*?’ 43. And Atdhaymazd spoke thus: ‘Even that former, O Zaratist !’

Aza Atharmazd spoke thus : ‘Even he®.’

44. About the same iniquitous‘ this, too, he says, namely: ‘When they are aware and understand about the sayings (galimakS) 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

’ Assuming that to6sht6-mfnisn6 is a miswriting of toshindmifnisnd.

? Thatis, 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.

5 The Byzantine emperor and the sovereign Kh4n of the invaders from the east.

* Mentioned in §§ 37, 39.

104 DINKARD, 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 (shasf65) serpent which is like a wolf ov a lion, and they ever advance in malice and persecution from that “me till when that man arrives who is Xitré-méhénd! the righteous, with the victorious club. 46. He 4as marched with fifty triplets of men? who are disciples, powerful and tall, looking after duties and ordinances, wideshouldered, stout-armed, aud very hairy (kabedmilth), 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, together 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 Ardman.

* So spelt here, but in Dk. IX, xli, 6, it is Kitrag-méhéné, and other slight variations occur in the best MSS. of Bd. XX, 7, 31; XXIX, 5; Byt. III, 25, 26; Dd. XC, 3; but they can all be traced to an original XKitr6-méhan = Av, Xithré-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 Péshyétand, a son of king Vistasp, who is expected to restore religious rites in Irén and throughout the world.

2 With 150 disciples, as stated in Byt. III, 27, 29, 42. Here it is written levatd 50 3-gabraan.

* Byt. III, 27, 29, 42, states that they wear black marten fur.

* In Byt. III, 3, 5, 8, 21, this name is written ShédAspth 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 ZaratQst’s millennium probably ended.

CHAPTER VIII, 45-55. 105

48. ‘And he 4as 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 Zaratdst! (so that he brings him into the religion). 49. Likewise, through that club, he makes oxe press in the same manner; so that ome is distressed by his hand to hold others 7m contempt, through the valiant arm and through the youthful bodily organs. 50. And he attaches power and triumph to his religion of Athaymazd, and through that power and triumph they become ever respected thenceforth, when those arrive who are the sons of Zaratist, who shall produce the renovation in an existence undecaying and immortal, hungerless and thirstless, the long-continued perpetuity including all.’

51. And about the separation (burinak6) of the ten centuries in the one millennium of Zaratist, and the tidings of Adshédar', son of Zaratdst, it says also this, namely : ‘ When that century fully elapses which is the first of the religion of the Mazdaworshippers, from the time when Zaratist came forward to zs conference, what is the separation of this first century?’ 52. And Adhaymazd spoke thus: ‘The sun conceals zése/f’ 53. ‘What is the separation after the second, third, fourth, 7/¢4, sixth, seventh, eighth, ninth, ev tenth century?’ 54. And Adharvmazd spoke thus: ‘The sun conceals ztse/f’

55. Then, when thirty winters of the tenth century are unelapsed (that is, thirty winters ave remaining) a maiden, who is Shemig-abf 2, walks up

? See Chap. I, 42. * ‘Having a renowned father,’ the Zvaris of Av. Srittad-fedhri, Yt. XU, 141.

106 DINKARD, BOOK VII.

to the water; she that is the mother of that famous Adshédar, and her former lineage is from Vé6hdr6é6-t Frahdny4n! in the family of IsadvAstar, the son of Zaratist that is brought forth by Arang. 56. Then she sits in that water and drinks z¢, and she kindles in a high degree those germs which were the third of the last that the righteous Zaratist was dropping forth originally, and they introduce that son whose name is the Developer of Righteousness*. 57. Though she is fifteen years old, the girl (kanig) Zas not before that associated with men$; nor afterwards, when she becomes pregnant, fas 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 (bAlist6) of the sky for the duration of ten days azd ten nights, and it arrives again at that place where it was first appointed by allotment, where it occupies one finger-6readth out of the four finger-dveadths, and it shines over all the regions which are seven. 59. So, too, O Zaratist! of them themselves, their declaration is thus, that they know that the separation of the millennium, which this religion Zas heard about by listening, is thus ; azd of those who do not even then know, that it is something which is different.

59. So, too, O Zaratist! of them themselves, their declaration is thus, that they know that the separation of the millennium, which this religion Zas heard about by listening, is thus ; azd 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, zt zs moreover manifest, when the embodied existence is thus undistressed—without

1 See Yt. XIII, 97.

* The Pahlavi interpretation of Afishédar which is an imperfect transcript of the Av. Ukhshyad-ereta of Yt. XIII, 128.

5 Pahl. ‘levatd gabraané 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 (v4lan), and remains again great 2” various places in Atran-vég where the good Daitt? 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.

Cuapter IX.

1. About the marvellousness which is after the end of the millennium of Zaratdst and the arrival of Adshédar, until the end of the millennium of Adshédar and the arrival of Aftishédar-m4h ; and as to tidings of the same period.

2. The marvellousness of Afishédar as to birth 2, 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 ad 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

1 See Chap. III, 51,54; Bd. XX, 13. It is the name of a river. ? See Chap. VIII, 55-57. 8 See Chap. VIII, 58. ‘ Pahl. ‘ 3-zaremdé an-avargarth.’

108 DINKARD, BOOK VII.

of Atshédar’s smiting wth a serpent-scourge of several kinds zm the religion of the Mazda-worshippers.

III, 51,54; Bd. XX, 13. It is the name of a river. ? See Chap. VIII, 55-57. 8 See Chap. VIII, 58. ‘ Pahl. ‘ 3-zaremdé an-avargarth.’

108 DINKARD, BOOK VII.

of Atshédar’s smiting wth a serpent-scourge of several kinds zm the religion of the Mazda-worshippers.

3. The mightiness of the resources in the fifth century of the same millennium; the manifestation of the wizard Mahrkds' for seven years, in the year which is reported in all the regions which are seven; the coming on azd arrival of the winter of Mahrkds, the perishing of most of mankind axd animals within three winters and in the fourth, through the awful ness of those winters azd the witchcraft of Mahrkis ; and the dying away of Mahrkds of scanty progeny (gasdk6-zahisn5), during the fourth winter, through the Dahman Afrin?. 4. The opening of the en- - closure made by Yim, the coming of mankind and animals therefrom, azd the complete progress of mankind and animals again, arising specially from them.

5. 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 zz cattle, the fullness and prosperity of the world, the celebrity of assembled mankind, ad the great increase of liberality. 6. Also the feebleness

1 Av. Mahrkfisha 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 Markfis. In later times this name has been understood as Heb. Malkés, ‘autumnal rain;’ so the idea of the fatal freezing winter of Mahrkfs, the intender of death, was abandoned for that of the deluging rain of Malkés, as in Mkh. XXVII, 28. In Dd. XXXVII, 94, both snow and rain are mentioned as produced by Mahrkfis or Markds (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.

2 The Afrin of the Ameshdspends.

CHAPTER IX, 3-10. 109

of poverty among mankind, jus? like what revelation mentions thus: ‘Even so he, O Zaratfst! 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 2¢ ¢s said that 2¢ zs boisterous and destructive !, then a wild beast, black and wide-travelling, walks up to the Mazda-worshippers, and thus it thinks, that they who worship Mazda wil/ 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 de/ow, in fondness and freedom from malice towards wellyielding cattle.

8. ‘Then Ashavahisté calls out to the Mazdaworshippers from the upper region, avd 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. Recommend 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 one tells you that you are worshipping Mazda and you may eat?’ I am in neighbourliness before that, until the come when you exclaim: ‘ Mine ave the serpent and toad.’

10. ‘“ And you recommend increase, you recommend neighbourliness, azd@ the Mazda-worshippers slaughter cattle, even those of them who give them

1 The Pahlavi version of Av. ‘stakhrah€ meret6 zaya’ in Westerg. Frag. VIII, 2.

110 DINKARD, 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-worshippers let ¢hem butcher ', and contented are the cattle when they do not butcher ¢hem,; contentedly the Mazda-worshippers eat cattle, azd contented are the cattle when they eat them. 12. And then, when there are spirits, the slaughterers and whatever they slaughter, the butchers azd 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 Mazdaworshippers, then of all those who ave upon the earth, the existences which are both wicked and righteous, two-thirds zz the land of Iran are righteous and one-¢hzrd wicked ; and so likewise the Tfranians and those who ave around Iran remain non-Iranian around Ir4n; 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 4as fully elapsed, which is the first of the religion of the Mazda-worshippers, what is the separation after the first century?’ 15. And Adharmazd spoke thus: ‘The sun conceals zése/f’ 16. ‘And what is the separation after the second, third, fourth, fifth, sixth, seventh, eighth, ninth, ov tenth

1? Assuming that bfr’z4vand stands for bQrinénd which occurs in § 12.

CHAPTER IX, I[-22. II!

century?’ 17. And Adhaymazd spoke thus: ‘ The sun conceals zé¢se/f.’

‘And what is the separation after the second, third, fourth, fifth, sixth, seventh, eighth, ninth, ov tenth

1? Assuming that bfr’z4vand stands for bQrinénd which occurs in § 12.

CHAPTER IX, I[-22. II!

century?’ 17. And Adhaymazd spoke thus: ‘ The sun conceals zé¢se/f.’

18. Then, when thirty winters of the tenth century are unelapsed (ard4nak6), a maiden, who is Shaptraba}, walks up to the water; se that is the mother of that good Adshédar-méh 2, and her former lineage is from Véhd-r646-1 Frah4ny4n® in the family of Isadvstar, the son of Zaratdst that is brought forth by Arang. 19. Then she sits in that water and drinks 2z¢, and she kindles in a high degree those germs which were the second of the last that the righteous Zaratdst 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 (zihanak®d) das not before that associated with men ; nor yet afterwards, when she becomes pregnant, das she done so before the time when she gives birth °.

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 Zvaris of Av. Vanghu-fedhri, Yt. XIII, 142.

2 See Chap. I, 42. 8 See Chap. VIII, 55-57.

‘ The Pahlavi interpretation of Afishédar-m4&h 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 Afshédar-m4h, son of Zaratfst, at the end of the second millennium ; information adout him and his time, and the destroyers of the organizers who were within the millennium of Afishédar.’

6 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 4as 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; o# the morrow, in the daylight of the day, z¢ zs moreover manifest, when the embodied existence is ‘hus undistressed—without a Kat and without a Karap (that is, not blind axzd 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 zz various places in Atran-vég where the good Daiti zs.

CuarTerR X.

1. About the marvellousness which is after the end of the millennium of Adshédar and the arrival of Atshédar-mé4h, until the end of the millennium of Adshédar-m4h and the arrival of Séshdns; azd as to tidings of the same period.

CuarTerR X.

2. The marvellousness of Adshédar-m4h as to birth 1, 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 (avartdm), just as what it says, that one milks only one mature cow (t6é74 az) for a thousand men, azd that he brings as much milk as a thousand men veguzre; also the feebleness of

? See Chap. IX, 18-20. ? See Chap. IX, 21.

CHAPTER IX, 23-x, 6. TI3

hunger and thirst is jus¢ as it says, that by only a single ration ove becomes satisfied for three nights, and whoever eats a leg of mutton as plenty for himse/f for three days ad nights. 3. The diminution of decay and extension (véshth) of life, the increase of humility and peace, avd 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-varszk-tar) than occurred before, owing to the wellyielding 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? /Yave we grown up less deteriorated in the hair, by old age, than those grown up before? Ave the thoughts, words, azd deeds of our women and children more instructed than they were before? 5. And 4as this thing occurred, that he is classed as disqualified who in training a child has become quite retrogressive (pas-truzd), and is Azs penalty arranged? Does the fiend think of the Karap class, and ave they utterly destroyed by her through those whose thoughts are most evil, devoid of righteousness, 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 ¢o the true proclaimers of the Mazdaworshippers? And now, even when our numbers are so greatly maintaining this dispensation, do we sanctify (ahar4yinem) righteousness (that is, do we perform duty and good works) more vociferously and more strenuously ?’ .

(47] I

114 DINKARD, 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 ¢hose who pass away from old age. 8. When fifty-three years of that millennium of his have remained, the sweetness and oiliness in milk and vegetables are so completed that, on account of the freedom of mankind 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.

9. When three years have remained, they shall leave off even the drinking of milk, and their food and drink become water and vegetables.

to. And in his millennium ave the breaking (l4nak6) of the fetters of Dahak?, the rousing of Kerésdspé * for the smiting of Dahak, the arrival of Kai-Khasré* and his companions for the assistance of Sésh4ns in the production of the renovation of the universe, and the provision of most of mankind with the G&athic disposition and law; also the occurrence of many other wonders and marvels is manifest in that millennium of his.

t1. And this, too, it says, namely: ‘When that millennium as fully elapsed, which is the second of the religion of the Mazda-worshippers, what is the separation after the first century?’ 12. And Athavmazd spoke thus: ‘The sun conceals z¢se/f.’ 13. ‘And what is the separation after the second,

1 Reading pavan d4r snesh, as in some modern copies; but the old MS. of 1659 has run the last two words together, so as to produce pavan dérégfsh, ‘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.

5 See further Byt. III, 59-61 ; Bd. XXIX, 7, 8.

* See Mkh. XXVII, 59-63; LVII, 7; Dd. XXXVI, 3.

CHAPTER X, 7-18. 115

third, fourth, fifth, sixth, seventh, eighth, ninth, ov tenth century?’ 14. And Adhaymazd spoke thus : ‘ The sun conceals z¢se/f.’

15. And when thirty winters of the tenth century ave unelapsed, that maiden, who is Gébak-abd}, walks up to the water; she that is the mother of that testifying Séshans who is the guide to conveying away the opposition of the destroyer, and her former lineage is from Véhd-r6£6-1 Frahany4n? in the family of fsadvAstar, the son of Zaratist 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 overpowers 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, azd it introduces zz¢o the girl him ‘whose name is the Triumphant Benefiter, and 42s title is the Bodymaker; such a benefiter as benefits (savinéd@5) the whole embodied existence, and such a dody-maker, alike possessing body and possessing life, as petitions about the disturbance of the embodied existences and mankind *.’ 18. Not before that as she associated with men; nor yet afterwards, when she becomes pregnant, fas she done so before the time when she gives birth °.

1 ‘Having a testifying father,’ the Pahlavi of Av. Eredad-fedhri, Yt. XIII, 142.

2 See Chap. VIII, 55-57.

3 The Pahlavi version of Yt. XIII, 142, latter clause.

* From the Pahlavi version of Yt. XIII, 129.

1 ‘Having a testifying father,’ the Pahlavi of Av. Eredad-fedhri, Yt. XIII, 142.

2 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 Séshans, son of ZaratQst, at the end of the third millennium, the destroyers of the organizers who were within the millennium of Afishédar-m4h, the arrival of Sdéshans,

116 D{INKARD, 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 azd nights, and it arrives again at that place where it was appointed by allotment.

CuHarTer XI,

1. About the marvellousness which is after the end of the millennium of Adshédar-m&h and the arrival of the Triumphant Benefiter, until the end of the fifty-seventh year of Séshans and the production of the renovation among the existences.

2. Concerning the marvellousness of Sésh4ns as to splendour and glory of person, it says that ‘when the coming of the last rotation of those rotations of the seasons of Adishédar-m4h occurs, the man Séshans 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-déisarth), azd sees the remedy for persecution by the fiend.’

3. This, too, that with him is the triumphant Kayan glory ‘which the mighty Fréd¢dn * bore when Az-i Dahak* was smitten by him; also Kai-Khisréi* was bearing it when the Tar Frangrasiyak® was smitten by him; also Frangrastyak bore it when the Drvé Zénigak * was smitten by him; and Kal-

and information aout Sésh4ns and his time. Also, as to the renovation of she universe and the future existence, z# is declared that they arise in his time’

1 The date here indicated seems to be about twenty-eight years later than that intended in Chap. X, 15-19.

2 See Chap. I, 25. . 5 See Chap. I, 26.

* See Chap. I, 39. 5 See Chap. I, 31, 39.

* Av. Drvau Zainigaus, an Arab chieftain who invaded Iran

CHAPTER X, I9-XI, 7. 117

Vistésp! shall bear it when you fully attract him to righteousness, avd 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 avd others, and the subjugation of disease and decrepitude, of death and persecution, and of the original evil of tyranny, apostasy, and depravity; ¢here 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, azd ten years of spiritual food. .

5. And all the splendour, glory, and power, which have arisen in all those possessing splendour, glory, and power, ave in him on whom they arrive together and for those who are his, when many inferior human beings are aroused splendid axd 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 Adhaymazd, 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 /or the future existence occurs, avd the whole of the good creation is provided with purity azd perfect

in early times and killed many with his evil eye, till the Iranians invited Frangrastyak to destroy him (see Darmesteter’s French translation of part of Chap. XLI of Iranian 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.

splendour. 8. ust 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 Triumphant! then marches forward from the water Kanyis4? with a thousand companions and also maidens of restrained disposition and_ blindlystriving 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 Mazdaworshippers produce a longing for a renovation among the existences, ove ever-living, ever-beneficial, and ever desiring a Lord. 11. ‘Then I, who am Atharymazd, produce the renovation according to the longing among the existences, ove ever-living, ever-beneficial, and ever desiring a Lord.’

? See Chap. X, 47.

2 Reading the name as Pazand; if it were Pahlavi it would have to be read KanmasAi, because Iranian Paz. yi is very like Pahl. m4. It is Ky4nsih in Bd. XIII, 16; XX, 34; XXI, 6, 7, and represents Av. Kasava, the brackish lake or sea of Sagastan.

5 Reading ‘va-bigar-#k-i vand khim va-k@r-fakhd 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 Séshans at the time of the renovation of the universe.

DINKARD.—BOOK V.

Cuapter I,

1. The triumph of the creator Adhaymazd, and glory of complete wisdom, is the divine (ahftg) religion of Mazda-worship.

2. The fifth d00% is about the sayings of the saintly Atdr-farnbag 1 son of Farukhzdd, who was the leader of the orthodox, even as to the manuscript which is called GyémarA% 3. The collected replies of Atar-

1 He was the leader of the orthodox about a.p. 815-835, and held a religious disputation with the heretic Abalis in the presence of the Khalffah Al-Mamfn (a.p. 813-833), as detailed in the Madigan-t Gugastak Abalis. 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.)

2 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 Simr4, 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 Iranian word, it represents either h or kh; so if the name were Iranian, its most probable reading would be Simurkh. 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 DINKARD, BOOK V.

farnbag, son of Farukhz4d, the leader of the orthodox, about several significant questions that ave the wonder of the moderns, which ave like the friendly words, spoken by him as ¢o those of the ancient tribe! (kAdmon-ram4n) who call z¢ really their Gyémar4, which ave obtaining? a like wonder for them openly accessible to him *.

4. About the unswerving and co-operating chieftainship of those forefathers who went in mutuallyfriendly command of troops, azd the complete enclosure of that tribe within the military control of Bakht-Narsth *.. 5. About the disabling of vicious habits and evil deeds, which are entirely connected, and of the heinous demon-worship and mischief which

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 Atr-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 Sfmra, can have had any connection with the Talmud. It will be at once evident to any Pahlavi student that Pahl. st may be read gyé equally well, and that we have no better reason for reading Simra than for the Gyémara, which has been put into the text, as a suggestion that AtQr-farnbag was really referring to the Gemaré 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.

1 Or ‘ congregation.’ 3 Or ‘including (vandfg).’

5 Pahl. ‘mfnsdnd ham-shkfp-vindtg frdz afbas yehamtfnisnig.’ 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‘&t-i-najgar, or Nebuchadnezzar.

CHAPTER I, 4-9. 121

are owing to them, through the ruler Kat-Lohar4sp? being sent, with Bdkht-Narsth, from the country of Iran to Bété-Makdis? of ArQm, and ¢hezy remaining zm that quarter. 6. And the orthodox belief in the rude particulars of religious custom in the mutual deliberation of those of the tribe, the acquaintance with religion of a boor (durdstak6-1), the difficult arrangements, and the enquirer doubtful of the religion 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 Zaratdst occurred *, how the pure and saintly Zaratdst of the Spitamas came °, and who well 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 z¢ concisely axd completely such as GAyémard was, from whom came irregularly (durfstak6) such as Masyé and Sty4mak, Hadshang, Takhmérup, Yim, Fréddn, M4ndséthar, the SAmAn, the Kay4n, and also many other leaders in ¢hose times’. 9. And their acceptance expressly at various times is produced for action, and thereby the adversity of the creatures is removed, benefit

} The father of Kai-Vistasp (see Bd. XXXI, 28, 29; XXXIV, 7). His expedition to Jerusalem is mentioned in Pahl. Mkh. XXVII, 67, and by some Arab writers.

? «The holy place,’ a title of Jerusalem.

XXXI, 28, 29; XXXIV, 7). His expedition to Jerusalem is mentioned in Pahl. Mkh. XXVII, 67, and by some Arab writers.

? «The holy place,’ a title of Jerusalem.

* Not identified. From this point to Chap. IV, 7, AtQr-farnbag must have used the same authorities as the writer of Dk. VII; but he returns to the Gyémara in Chap. IV, 8.

* Dk. VII, i, 7-40. 5 Ibid. 41. 6 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 DINKARD, BOOK V.

and prosperity ave sought, the world is controlled, and the creator and good creations are propitiated.

Cuapter II.

1. In the pure light avd equal to the archangels— collected together and reckoned together, since the original creation, azd completely unmixed—Zaratdst was spiritually fashioned and provided undefectively for the acceptance and propagation of the religion in the world?. 2. And when he is sent for the manifestation of restrained saintliness (m6kith) and bodily substance, great glory and radiance become as much discernible in 42m as the same ad come into the posterity of Yim who are Pérdshdspé?, his father, and Dikdatb? who is his mother; and also while he is decng 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 4.

3. Also about the wizards and witches, tyrants, Kigs, and Karaps, and other miscreants who have produced outrage for him during his birth and childhood, with desire for his destruction; who save manifestly come about 4zs death or disablement, and even so far as those who have come into the visible assembly aéout the destruction of 4zs glory and other causes of helplessness *. 4. And also including the wolves and other wild beasts, to whom he was

Dk. VII, ii, 1, 2, 14-21, 36-42, 46, 47; Zs. XIII, 4. * Ibid. 13. 5 Ibid. 3-8; Zs. XIII, 1-3.

* Ibid. 56-58; Zs. XIV, 7.

5 Dk. VII, iii, 5-14; Zs. XVI, 1-7.

CHAPTER II, I-8. 123

cast forth by those of Pérdsh4spé’s kinsmen who _ were wizards, and the kindred of those frequenting demon-worship, but only as a test 1.

5. “x like manner z¢ is declared ¢hat, on account of Vohdmanéd ézxg welcome to him, he laughed outright at birth. 6. His coming for conference w2th Atharvmazd?, and owing to zs 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 proclamation of his Avesta, the unique perfection of Atharymaz@’s will‘, and the indication of a prepared armament (virdst6-zénth), a declared reward, a powerful sovereignty, and a way of injury Zo the destroyer.

7. Also the triumph of the sacred beings zm the end, and the peculiarity of the joint control of the demons ; how, before that, they rushed openly into the world and have dwindled, ¢hezr bodily forms are shattered*, and they are so converted into secret decay, that ¢heezr supplicants, deceived and deceivers, became awful disputants through confession of it.

8. And when, through completely accepting the religion from Atharymazd, he came to the obedient king Kai-Vistasp 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.

? Ibid. 2; Zs. XIV, 12, 13.

* Ibid. 60-iv, 1; Zs. XXI, 11-XXII, 13. * Dk. VII, iv, 36-41, 61, 62.

5 Ibid. 42, 44-46, 63.

124 DINKARD, BOOK V..

smiting of demons and fiends ; and 4e openly spoke the thoughts of king Vistasp and many of the multitude aout hidden matters', thus: ‘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 dy? deceivers who are awful disputants. 9. And this was the utterance of those twelve stars whose names ave those of the twelve zodzacal constellations, and the primitive learned of Bapél ®, that have come to these, who ave asking questions of the chief rulers of Khvaniras, Aave to justify z¢, in the controversy, with the spiritual and materiag customs and rude observances which are diversely ifested, onwards from ¢he ¢¢me of Yim the splendid @and the evidence of it, discernible with him, was’ that of Vohtimané, Ashavahisté, the fire, and some other good spirits 4.

10. Afterwards, too, the estimating and weighing of the whole utterance of the religion of Atharymazd were held out by him to Vistasp and those of the world, as very accountably a wonder; and further, too, he remained as z¢ were more conflicting with fellow-disputants than his own words opposing the fellow-disputants.

11. Also when, through the effect of glory and the struggle for dezng saved, every class of apostles and prophets and manifestation of tokens and suchlike were, with certain avd striking evidence, casting down blessings, even thereupon the obedient king

1 Dk. VIL, iv, 65, 71. ? B has ‘ and demon-separatists (va-shéd4-gvtdak4n).’ § Dk. VII, iv, 72. * Ibid. 74, 85; Zs. XXIII, 7.

CHAPTER II, 9-15. 125

Kai-Vistasp’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-déd‘, Frashdéstar, and Gamasp 5, several of the realm who were noble, conspicuous, and well-acting, the good amd princes of mankind, beheld visibly the will and desirableness of Athaymazd and the archangels, and the progressive religion of the creatures, fit for those completely victorious (hdAtrag4énig).

13. Lastly, the seizure and capturing (girtnisnd) 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 °.

15. There are also his pure new bringers and complete controllers of the same religion, Afishédar 7, Adshédar-méh §, and Séshans*; and through the complete progress of this religion of Afhaymazd, all the good creatures become without disturbance and all-radiant !°.

1 Dk. VII, iv, 87.

*? K43 has vardzd; but B, omitting the first letter, has 1¢f6, ‘ praise.’

5 A brother and commander-in-chief of Vistasp, killed in the battle with Argdsp, see Bd. XXXI, 29; YZ. 54-56.

‘ A son of Vistésp; see Dk. VII, vii, 5; YZ. 82-85.

5 Two brothers, see Chap. III, 4; Dk. VII, vi, 12 ; Zs. XXIII, ro.

6 See Chap. III, 1. 7 Dk. VII, viii, 55-ix, 13.

§ Dk. VII, ix, 18—-x, ro. ® Dk. VII, x, 15-xi, 5.

10 Dk. VII, xi, 6-11.

126 DINKARD, BOOK V.

Cuapter III.

1. About that which is manifested as regards the propitiousness, forward intellect, and complete virtue of Zaratist, it is openly declared that, according to his explaining statements, there occurred such events as the victory of Kai-Vistasp and the Iranians over Argdsp! and an army of Khyéns and other foreigners of innumerable kinds, azd details on that subject; also other assistance of Vistdsp and those of the realm in other necessities.

2. The killing of Zaratdst himself 6y Bradré-résh ? the Tar; the provision of a chariot dy Srité * of the Visraps ; and whatever is on those subjects.

3. Also, specially, matters in the times to come, each consecutively, when therein arrive devastators such as Alexander ‘, and the killer of Akré-khirad6 5, Mahrkis °, Dahak 7, and other devastators; extenders of belief (viravisn-valan) sack as the Messiah (Mashikh), Manih 8, and others ; periods such as the steel age®, that mingled with iron, and others; and organizers, restorers, avd introducers of religion, such

1 Dk. VII, iv, 77, 83, 84, 87-90; v, 73; this victory occurred in the thirtieth year of the religion, see Zs. XXIII, 8.

2 Dk. VII, v, 12 n. 8 Dk. VII, vi, 2-11.

4 Dk. VII, vii, 7.

5 Or Aghrérad (Av. Aghraératha), killed by his brother Frastyav or Frangrasiyak of Tfr, see Bd. XXIX, 5; XXXI, 15, 20-22.

6 Dk. VII, i, 24; ix, 3. 7 Ibid. i, 26.

8 A heretic who flourished a.p. 216-242 ; see Dk. IX, xxxix, 13 n.

® According to Byt. II, 21, 22, the steel age was the time of Khfsré6 Andéshérvan, and that mingled with iron at the end of Zaratdst’s millennium,

4 CHAPTER III, I-IV, I. 127

as Artakhshatar !, Atorpad 2, Khasrdi?, Péshyétan 4, Atdshédar, Adshédar-mah, Séshans 5, and others.

IX, xxxix, 13 n.

® According to Byt. II, 21, 22, the steel age was the time of Khfsré6 Andéshérvan, and that mingled with iron at the end of Zaratdst’s millennium,

4 CHAPTER III, I-IV, I. 127

as Artakhshatar !, Atorpad 2, Khasrdi?, Péshyétan 4, Atdshédar, Adshédar-mah, Séshans 5, and others.

4. The formation of custom, and the indications which ave come to manifestation and wé/ arrive at various periods; and the proclamation of these, too, by GamAsp*, from the teaching of Zaratdst, is what he wrote, together with the Avesta and Zand, upon oxhides, and it was written wz¢h gold, and kept in the royal treasury”. 5. And it was from it the highpriests of the rulers made many copies; and afterwards, too, it is from it that it happened, both to the less intelligent and the corrupters, that ¢hey were introducing different opinions azd different views.

CuaptTer 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 distribution of the race [of mankind] ® from the children of Sty4mak °, axd good intellect, good disposition,

1 Ardashir Papakan (a.p. 226-241), the founder of the Sdsdnian dynasty.

2 Son of Maraspend, and prime minister of ShahpGhar II (A.D. 309-379).

5 Andshérvan (A.D. 531-578).

* A son of Vistasp 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 Vistasp, 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 Samak in Dk. VII, i, 15.

128 DINKARD, BOOK V.

proper affection, proper praise, proper modesty, observance of hope, liberality, truth, generosity, good friendship, avd 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 Haéshang and Vaégered’, as HAdshang through superior glory was ruler of the world, and Vaégered through provincial government (dahyfkAnth) became the cultivator and cherisher of the world ; and their well-destined descendants* aggrandized the race of the monarchs among the well-born provincial governors (dahyQk4n).

3. In union, such-like glory and goodness proceeded, mutually connected, in various ages as settled by the annals (m4dig4n), and the frontiers of Atar ‘ are penetrated ; also in various annals ¢here were in succession such men as Takhmérup, Yim, Frédin the Aspigan, and Airié of Iran, the progenitor of Manis, Mands-khvarnar, and Mantséihar °

4. And, besides including this one, who was a monarch of superior glory, and other monarchs such as ave also in the same race®, the Kay4ns’ were

And, besides including this one, who was a monarch of superior glory, and other monarchs such as ave also in the same race®, the Kay4ns’ were

1 Son of Siyamak; he was progenitor of the fifteen undeformed races of mankind (see Bd. XV, 25, 30, 31).

2 Dk, VIL, i, 16-18. 5 K43 has ‘children.’

* Probably Assyria; but it is possible to read atval as Ar. afval, and to translate ‘ancient frontiers.’

® For the foregoing names see Dk. VII, i, 19-30; ii, 70.

® Such as Afz6bé in Dk. VII, i, 31.

™ From Kai-Kobad to Kaf-Khfsré, as stated in Dk. VII, i, 33-40.

CHAPTER IV, 2-9. 129

chosen. 5. Even thus, as regards the KayAns, the annals Zave always to consider him who is monarch as the right ove, who is a fellow-descendant of the lineage, and in whom the glory is residing.

6. The creator Adhaymazd has informed Néryésang}, his own reminder, ¢Za¢ a similar instance is the supreme Zaratfstship, and the glory of the religion due to the same; also many other reasons, which ave recountable, ave declared in the Avesta, indications known only Zo an Ir4nian 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 are even nuw? visibly manifest.’

8. About what ave the requirements of the tribe of those who call ¢#zs really their Gyémara and how they are effected by our acquaintance with revelation, that is, dy much recitation of it; only, several occasions (y4var 1-£and) are necessary in these times. g. Also action and precaution ave possible for them, and among the actions and precautions ove is to assume more especially law and custom, and whatever was perverted by us and again made true; and, as to those taught, several persons who ave intellectual, seeking means, and friends of the soul, ave 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

1 The usual messenger of Aflharmazd, see Dk. VII, iv, 84, 85.

2B 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 DINKARD, BOOK V.

priestly authority is guiding for ‘haz same tribe, because he has come}.

1 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, resembling a Rivayat.

SELECTIONS OF ZAD-SPARAM.

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SELECTIONS OF ZAD-SPARAM*

CHAPTER XII.

The remaining five-sixths of Dk. V are devoted to a miscellaneous collection of religious subjects, resembling a Rivayat.

SELECTIONS OF ZAD-SPARAM.

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SELECTIONS OF ZAD-SPARAM*

CHAPTER XII.

1. About the coming of the religion at a given time Jeng a resemblance such-like as the birth of a child through two united powers, which are the reception of semen éy females in procreation, and delivering z¢ back. to the fathers, and a period of struggling and intermingling, especially by two means: a monarchy with? religion of the same tenets (ham-v4é-dénéih), and the existence of similar tenets to those of the monarchy 7z# the custom of the religion. 2. The religion of the Mazda-worshippers, when the period of material

1 Zad-sparam was Dastfr of Sirkan, about thirty parasangs south of Kirmfn, in a.p. 881. At a later date, probably about A.D. goo, 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 Dadistan-t Dinfk (see the Introduction). 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 GAthas, 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).

3 T has ‘devoid of.’

134 SELECTIONS OF ZAD-SPARAM.

organization is being converted again into a spiritual nature, became manifest on the earth, first through Spendaymad? and afterwards through Adhaymazd, like the reception of a child dy mothers and delivering z¢ back to the fathers.

3. The manifestation of the religion through Spendaymad was at that time when Frdsiy4v? kept back the water from the country of Iran, and brought the water again; in damsel form she was a speaker for z¢s manifestation, zz reply Zo foreigners, at the house of M4Anfs&thar’, the monarch of the country of Iran. 4. She was also dressed, axd wore radiant clothing which shone out on all sides for the length of a Hasar‘, which is @ distance, like a Parasang ; and, tied on her waist, she wore a golden sacred girdle which was the religion of the Mazdaworshippers itself.

5. As to the belt of the religion, it is ¢ha¢t to which are connected the thirty-three fetters upon the thirtythree sins 5, according to which all sin is divided ; so that (kQ) the damsels, by whom the tied sacred girdle of Spendaymad was seen, have become impetuous (taftigd) after that for a tied girdle, on account of z¢s seeming beautiful.

6. And this was the motherhood which is supplied through Spendarymad, 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).

2 See Dk. VII, i, 31; and regarding his irrigation canals, see Bd. XX, 17, 343 XXI, 6.

3 See Dk. VII, i, 29.

The female archangel who has special charge of the earth and virtuous women (see Dk. VII, ii, 19 n).

2 See Dk. VII, i, 31; and regarding his irrigation canals, see Bd. XX, 17, 343 XXI, 6.

3 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, 3-10. 135

before Zaratfist came out to 4zs conference ', which is one of their statements from the annals of the religion zz a manuscript of the ancients.

7. The name of Zaratfist is also cited on the earth at 300 years before his conference *. 8. For Iran, at the supplication even of the priests in the land, and for the sake of the pacification of a dispute arisen, Athaymazd produced a great ox, by whom the boundary of Iran next to Tfrdn was intimated by pawing with 42s 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 Kat-Us to take, fully covetously, a portion of the land of Taran back zuéo Ir4n, 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 3.

10. Zhere were seven brothers, and he who was

1 Tf this coming to conference with the spirits be ‘the coming of the religion,’ in the thirtieth year of Vistésp’s reign, then, according to Bundahis chronology, these 528 years will carry us back to twenty-eight years before the accession of Man@séihar. As any alteration in the date of MAn@sfthar’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, Kat-0s 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, 14), and are here restored to their original position, as determined by the meaning of the text.

* 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 Srité! the Seventh, the largest in body and chief in strength, Pelonging to those instructed in many subjects for Kai-Us, and he was among his princes. 11. Kat-Us summoned him into his presence and ordered 4zm thus: ‘Go and kill that ox in the jungle!’

12. Srits6 went, axd 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 Hém, the deathdispeller, w2z// also become manifest on the earth, he whose name is Zaratist of the Spitamas’, and wad/ proclaim thy bad action in the world. 13. 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 Sritd).’

14. When those words were heard by him, Srité turned back, azd went again to Kai-Us; also by his manner, and even apart from this, he stated * what the ox ad spoken with awfulness, ad also thus:

' Srit6, the seventh son (compare Dk. VII, ii, 64), is not easy to identify. He could not have been Thrita the father of KeresAspa, because this Thrita the SamAn is said to have been a third son in Pahl. Yas. IX, 30 (Sp.). He may have been Srit6é of the Visraps, whose soul visited Vistasp 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.

2 This is the citation of his name mentioned in § 7.

® The mother of Dahak, whose iniquity is considered as equal to that of the evil spirit, see Dd. LXXII, 5; Dk. 1X, x, 3.

* T has ‘also by his manner he intimated and separately stated,’

CHAPTER XII, II-20. 137

‘Il am more desirous ¢han any one who is in the earth created by righteousness, ¢hat you should now order destruction for the ox.’

15. And Kat-Us uttered 42s will, with the conviction of superior wisdom, thus: ‘It is not certain whether he whose guardian spirit is in the Hém, the death-dispeller, is himself, or not ; and if he be, and be born!, whether he wzl/ become manifest, or not;’ and he commanded with severity, thus: ‘Go and kill it!’

16. And Srit6é 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 2’

17. So z¢ is declared thus, 27 another revelation (déné zagai) *, when the Tfranians weve backward in heart, Kai-Us spoke thus: ‘Go out to a certain jungle, in which dwell many chiefs of the witches, and they w2é/ cut thee up without amy striving of heart.’

So z¢ is declared thus, 27 another revelation (déné zagai) *, when the Tfranians weve backward in heart, Kai-Us spoke thus: ‘Go out to a certain jungle, in which dwell many chiefs of the witches, and they w2é/ cut thee up without amy striving of heart.’

18. And Srit6 went up to the jungle, where 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 (skifté barhamak®6), kept wf an outcry.

20. After the slaughter of the ox, owing to its convulsed state which was heard by him, the

? T omits ‘and be born,’

* 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.

5 T has ‘at another Ame (bén zag)’

138 SELECTIONS OF ZAD-SPARAM.

remembrance of it then became grievous to Srité; and he went back to Kat-Us, and informed him how it was, and begged him that he shou/d finish off by slaying him !, because his life was not desirable.

21. Kat-Us spoke thus: ‘Sfad/ I slay thee, for it was not designed by thee?’

22. And Srité spoke thus: ‘If thou wilt not slay me, then I sal/ slay thee.’

23. Again Kat-Us spoke thus: ‘Do not thou slay me, for I am the monarch of the world.’

24. Srité continued zs discontent, until Kai-Us ordered him thus: ‘Go out to a eertain jungle, because a witch in the shape of a dog is in it, and she will slay thee.’

25. Zhen Srité 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 constantly smote ¢hem till they became a thousand, and the host (gird5) of them slew Srité on the spot.

Cuarrer XIII.

1. About the glory of Zaratist becoming manifest even before zs birth, z¢ is thus declared, that fortyfive years before the t2me when Zaratist came out to his conference’, when Frénd gave birth ¢o the mother of Zaratist?, whom they called Dadkdak, it

’ 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 Fréndg (Fréné-f?) Zaratfist am, zyasin Dikdakég karfwnté,

CHAPTER XII, 2I—-XIII, 6. 139

came down from the endless light, in the manner of fire, avd mingled with the fire which was before her ; and from the fire it mingled with the mother of Zaratist 3.

2. For three nights it was manifest, to all passersby, as a species of fire zz the direction of the house, and passers on the road always saw great radiance. 3. Also when she became fifteen years old, the radiance of that glory which was in her, was even such that, on the path she was walking along, its brightness was then shed by her ?,

3. Also when she became fifteen years old, the radiance of that glory which was in her, was even such that, on the path she was walking along, its brightness was then shed by her ?,

4. About the combination of Zarathst, whose guardian spirit is reverenced; that is, his guardian spirit, in the Hém, and his glory are given the cow's milk, by his father and mother drinking 2¢ up*, and Ais spiritual life (ahv6) came into the combination, as was proclaimed dy his statements in the manuscript about the Guidance of the Ceremonial ¢.

5. About the backward connection of Zaratist with Adhaymazd, through the two who ave Yim, the best of the worldly existences, and Néryésang of the spirits. 6. The enumeration of the lineage of Zaratdst is Zaratist, son of Pértshaspd®, of Purtardspé,

zerkhfinté ;’ which might also be translated thus: ‘when Fréné, the mother of Zaratfst, whom they called Dfkdak, was born.’ This Frénéd, whether mother or daughter, does not seem to correspond with any Freni mentioned in the Avesta.

* See Dk. VU, ii, 2, 3. 3 Ibid. 7, 8.

5 Ibid. 46, 47.

* Not identified, but probably like the Nfrangist4n.

5 This genealogy was, no doubt, derived originally from the same source as that in Dk. VII, ii, 70, 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 Pazand.

140 SELECTIONS OF ZAD-SPARAM.

of Ahirvad4spé, of H4ékadAspé, of AKikhshnds, of Paitirasp6, of Aregadarsi*, of Kharedhar*, of Spit4mn, of Vaédist6, of Ayazem, of Frits, of Arig*, of Dairasrébé6, of MAndséthar, of M4nds-khirnar, of MA4nds-kharnak, whom Néryésang the messenger of Adharmazd brought, and whose mother was Vizag, daughter of Aryag, of Sritak, of Bitak, of Frazisak, of Zdsak, of Fraghzag, of Gizag, daughter of Airtk, son of Fréddn of the Repleans to the total of ten Aspigans, of Yim, of the Vivang,has, of the Ayang,has, of the Anang,has, of Héshang, of Fravak, of Siyamak, of Masty4, of Gayémard.

CuapTer XIV.

1, About the wonderful striving of the fiend for the destruction of Zaratist. 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 Zaratist, and from his spirit they have gone forth to 4zs mother. 3. And she is hurried from there by Fever, Pain, and Wind; and at ¢he distance of one league (parasang) ¢here was a wizard, Impudent (Storké) 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 Adharmazd uttered a cry thus: ‘Do not go to a wizard! for they are not healing (béshazintd4r) for thee; but go back to the house, wash ¢/y hands on the morrow with cow's butter held over the fire, also burn (t4p6)? firewood

1 T has ‘consume (viddz5).’

CHAPTER XIV, 1-8. 141

1 T has ‘consume (viddz5).’

CHAPTER XIV, 1-8. 141

and incense for thy own self and thy progeny which is in thy womb.’ 5. And she acted accordingly and became well1; aud the co-operators of the demon, and those of equal power, who ad 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; z¢ 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 (gad); 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 (padr6k9), 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 ZaratQst,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.’

8’ 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.

* Assuming that ry stands for 4per dfidak.

5 The archdemon of ‘evil thought’ (Bd. XXVIII, 7) and special opponent of Vohfimané, the archangel of ‘ good thought.’

142 SELECTIONS OF ZAD-SPARAM.

Ais mind to us who are demons. 9g. And Adhavmazd@ sends Vohimané on against him; Akémané advanced to the front, azd had come forward to the door, and wished to go inside.

10. Vohfimané schemingly (£4rakégarih4) turned! back, and exclaimed to Akémané thus: ‘Go inside!’ 11. Akémané imagined thus: ‘ 7here is nothing to be accomplished by me of what was mentioned to me, for Vohimané has gone back.’ 12. And Vohimané went inside, and mingled with the reason (v4rém) of Zaratast, and Zaratdst laughed outright 2, for Vohdmané is a gratifying spirit.

13. Also seven wizards * were seated before him, and owing to the light in the dwelling, his having laughed at birth was conveniently seen, which is opposed to the 4adzt of the rest of mankind who cry out at birth avd are quite terrified.

14. Also, at the same time of birth, he authoritatively accepted the religion from Adharmazd, as it is stated in revelation, that he spoke at birth thus: ‘As is the will of the spiritual lord (ahvé) mayst thou be who art the officiating priest (z6t6) (that is, mayst thou be the leader of the creatures) *.’

15. As Zaratist, on account of his worldly body, spoke with a worldly voice, Adharmazd spoke zx reply to him, on account of the spirits, thus: ‘So

* Assuming that std stands for vastd.

* Compare Dk. VII, 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 shAe), and so mayst thou be virtuous, owing to whatsoever righteousness occurs; and I confidently proclaim thee righteous (that is, I am thy controller) 1.

16. Another day, Périshaspé 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 outright??’ 417, And they replied thus: ‘ Because those who are made to cry have seen mortality as their end, and those having laughed ave seen their own righteousness.’

CHAPTER XV.

1. About the brothers who weve a band of opponents of Zaratist. 2. The Karaps and A dsikhshes? weve brothers’ sons, and have become the devastation (g4staragih) of the Iranians; the devastators of the Iranians (ErAn4n) were from Kokharéd‘, and Kékharéd was born from Aéshm and MAntsak, the sister of MAands#thar®. 3. At the place where Zaratist was born, five brothers have been, whose names were Brda-rikhsh, Brad-réyisn, Brdd-résh the Tr, Haz4n, and Vadast*. 4. Their

1 Compare Dk. IX, xxiv, 4. 2 Compare Dk. VII, iii, 24, 25.

5 Av. ‘Karapa Usikhsh-44’ of Yas. XLIV, 20c; the Kavé, 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 k4star, ‘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, 1.

* As these names do not occur in the Avesta, their pronunciation

144 SELECTIONS OF ZAD-SPARAM.

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, 1.

* As these names do not occur in the Avesta, their pronunciation

144 SELECTIONS OF ZAD-SPARAM.

brotherhood of five—of which the middle one was Brad-résh the Tar, who became more of an adversary of Zaratst—was a semblance of the brotherhood of five who were sons of Pérdishaspé, of whom the middle oe was Zaratist.

5. Of the four brothers of Zaratist, the names of the two before Zaratist were Ratdstar and Rang“star, and of the two after 42m Nodariga and Nivédis’. 6. The middle position of Zaratist is for the reason that he is so produced at that time, as an intermedium of the early narrators and the later narrators, that three millenniums came before him and three after. 7. So that he das prescribed to the creatures in what manner he would teach the ancients as to what Aad occurred, and zz what manner 7¢ is also to be done as regards what we// occur; as is stated in the GAéthas? thus: ‘Both those I ask of thee, O Athaymazd! even whatever as happened till now, aud whatever shall happen henceforth ?’

CuaPTerR XVI. 1. About the trials (atzmAyisn6) 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 4°! and & in the two MS. authorities, which forms can be most obviously read Vasam and Saman, but Saman can also be read as the Zvaris 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 Vaédvéist written at full length in Dk. VII, iv, 21-24. 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, 14a.

CHAPTER XV, 5-XVI, 6. 145

to him whose practice was lawful, and the signs of prophecy ¢haé are seen therein, z¢ is thus declared, namely; ‘ Another day, when the child had been born, Pérfishaspé called one of those five brothers of the race of Karaps, and spoke thus: “ Fully observe the marks and specks of my son Zaratst.”’

2. The Karap went and sat down before Zaratist, and the head of Zaratist 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, Adhaymazd sent Spendarmad, Arédvisir, and Ardai-fravard? down to the earth, by way of female cave; thereupon no variation occurred to ¢he child, and, further, the hand of that Karap was withered ®, and that wizard demanded the life * of Zaratdst from Pérdshaspé for the harm from him, which sprang ufon himsedf from his own action.

down to the earth, by way of female cave; thereupon no variation occurred to ¢he child, and, further, the hand of that Karap was withered ®, and that wizard demanded the life * of Zaratdst from Pérdshaspé for the harm from him, which sprang ufon himsedf from his own action.

4. Ad the same time Pérfshaspé took Zaratist, 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 42s vicinity, and 150 oxen, which walked behind it, were kept away from him thereby ; axd Pérdshaspé took 47m, and carried him back to the house °.

6. Also the second day, the Karap threw him out

* Assuming that véshfg stands for véshig=béshig.

? The three female spirits that represent the earth, pure water, and guardian spirits, respectively.

® Compare Dk. VII, iii, 4-7.

* Assuming that the MS. déné stands for gan.

® 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 Zaratist, and 150 horses, which walked behind it, were kept away from him thereby; and Pérdshaspé took 42m, and carried him back to the house},

7. Also the third day, firewood is gathered together by the Karap, and Zaratdst is deposited on z¢ by him, the fire is stirred up by him, yet wzth the same result (ham-bin-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 ¢he Karap into the lair (4shy4nak6) of a wolf; the wolf was not in the lair, azd@ when it wished to go back to the den (strak6), it stopped when it came in front of some radiance, zz the manner of a mother, at the place where zts cub was. 9g. In the night, VohQmand and Srésh the righteous brought a woolly (kQrdsak6) sheep weth udder fu// of milk into the den, and it gave milk to Zaratdst, in digestible draughts (guvarak6 guvdrak9), until dayAghe *.

10. In the dawn, the mother of Zaratdst 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 avd ran away; his mother supposed that it was the wolf, and she spoke thus: ‘Thou ast devoured to repletion; mayst thou endure for ever without it!’ 11. She went farther, and when she saw Zaratist quite safe, she then took him up and spoke thus; ‘I w2// not give ¢hee to any one during life, not though both the provinces of Ragh and Nédar shou/d arrive here together +.’

1 Compare Dk. VII, iii, 13, 14. 3 Ibid. 9, 10. * Ibid. 15-17; V, ii, 4. * Ibid. 18, 19.

CHAPTER XVI, 7—XVII, 3. 147°

VII, iii, 13, 14. 3 Ibid. 9, 10. * Ibid. 15-17; V, ii, 4. * Ibid. 18, 19.

CHAPTER XVI, 7—XVII, 3. 147°

12, Becaube these princes were among the spiritual from two provinces which ave in Atdr-padak4n, such as are at sixty leagues (parasang) from Xist; Zaratdst arose from Ragh, and Vistasp from Nédar. 13. And of these two provinces, Ragh was according to the name of Erifd, son of Dirésrobd, son of M4ntds4thar!, from whom arose the race of Zaratist ; and Nédar wes according to the name of Nédar,

son of M&aniséthar, from whom arose the race of Vistdsp.

CuHaPteR XVIE..

1. These were his tokens at birth:—One day, one of those five brothers of the Karaps saw Zaratdst, and he looked a long while upwards, downwards, and on all sides around 2,

2. Pérdshaspé 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 * ¢hat go up to the sky, wz// go up to the best

1 Compare Chap. XIII, 6; Dk. VU, ii, 70.

? Compare Dk. VII, iii, 27-30.

® Assuming that the MS. gad4d, ‘glory, or destiny,’ has lost an initial n, with which it was originally nismd@=Chald. 89¥} ‘ the soul;’ as the copyists have not been aware of the existence of this Zvaris equivalent for rfib4n, ‘the soul,’ for some centuries, it has been altered into gadd, 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 @; the irregularity of “using s for shis common in Pahlavi.

148 SELECTIONS OF ZAD-SPARAM.

existence’, owing to the words of this soul of mankind. 4. When I looked downwards, I saw that, owing to the action of this ove, 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 well extend through the whole earth; and when they have become as the law of the seven regions, each person is kept clothed wzth a robe (kap4h) of seven skins, in which the glory of the seven archangels Aas arisen.’

6. And Br&dd@-rikhsh the Tar went forth; when he went to the right side (arak6), Zaratdst hastened away to the left, and when he went to the left side, Zaratist hastened to the right, and he is thereby concealed from Brdd-rikhsh the Tar, who has not met with him.

CuapTer XVIII.

1. About his diverse want of participation (gvid akhvésith) with 47s parents this also is declared, that the demons, at an assembly of wizards, produced an outcry for a conference (ham-v4k6 layisnd) thus: ‘ That son of Pérdshaspé is senseless and foolish and secretly corrupted; no one, man oy woman, wi// consider or accept him as exalted.’

2. The tidings came to Périshaspé, and Pérdshasp6é spoke unto Zaratfist thus: ‘I thought that I had begotten a son who would become a priest, a warrior, and a husbandman, and now thou.

1 The ordinary heaven, see Dd. XX, 3.

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. Zaratdst gave answer thus: ‘I am he that is thy son, a priest, warrior, and husbandman.’ 4. And, by command of Pérfishaspd he harnessed two horses to a chariot (vardind), and he went with Pérdshaspé.

5. When they came to the place according to the decision of Pérdshaspé, 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. Zaratdst spoke to Pérfshaspd thus: ‘Thou mayst give z¢ back to him who is thy protector and high-priest ;” and he arose (akhégid)! and went back to ¢hezr place.

7. On the way, Zaratist gave they two horses water, on account of ¢hezr thirst; and he thought thus: ‘ Unprofitable was my going to the residence of the Karaps, except 7” this manner, when, through giving water to the horses, my soul was then expanded.’

CuaPTrerR XIX.

1. About his interfering talk (andarg-gébisndth) with the iniquitous, this also is declared, that one

1 T has ‘he saluted (nfy4yfd). This legend has not yet been found elsewhere.

150 SELECTIONS OF ZAD-SPARAM.

day Dfrésrébé! the Karap, as ¢¢ were from the same five brethren, came out to the house of Pérdishaspé ; and Pérdshaspé placed a bowl (g4mak6) of mare’s milk before 42m, and spoke to him thus: ‘ Consecrate zt.’

2. Zaratist expostulated with Périshaspé thus: ‘I will consecrate 77, 3. Pérdshaspé spoke thus : ‘He should consecrate, and the grace is to be offered up by you?;’ avd as many as three times they mutually disputed.

4. Then up stood Zaratist, 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 Pérdishasp6! prepare a portion for him in whom there is worthiness.’

5. And Darésrébé spoke unto Zaratdst thus: ‘As some of my portion of daily food was first thrown away by thee, it is I who weé/ bring z¢ on both thy lives, and wed? utterly destroy thee.’ 6. Zaratist spoke interruptingly * thus: ‘With complete mindfulness I w2// look upon thee with both eyes, and will utterly destroy thee.’

7. And, for a long time, they constantly looked, one at the other, with unshrinking gaze; dé the divine nature of Zaratist is victorious over the witchcraft of that wzzard, and Dirésrdbé is further disturbed; he also asked for 42s horse and spoke thus: ‘On account of this doy, 2¢ is impossible for me to stay.’

1 So spelt in Zs., but Dfrasréb6 in Dk.; also the former has always Pérfshaspé6, but the latter Pérfshisp6. Compare the same legend in Dk. VII, iii, 34-45.

® Pahl. ‘ vald aé yazéd6, aféd vag dahisnd. *. 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,

1. About the righteousness of his desires 7¢ is thus declared, that when he became fifteen years . old, the sons of Périshasp6 demanded a portion from ¢hety 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, Zaratdst selected che latter and tied z¢ on himse/f. 3. This was owing to the precepts (parvAnak4n) of Vohdmané who came into his reason at birth; as to whatever is not the custom zs mind was now quite closed, and in that which is the custom z¢ was impetuously exercised by him.

4. About 42s compassionate disposition and the streams of the Arag province’, this also is declared,

? 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. ‘ Aragistan 6dhavd (T dha)’=‘odh4-f Arangfstind’ 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 Albfrz in the land of Sfrak, which they call also Sham (Sham); and it passes on through the land of Egipt6s, which they call also Misr, and there they cail it the swift river Egipitéis.’ It ig

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 H&ndé!, for want of power (apadiyAvandth rAi), was not able to go back through it by his own strength. 5. Zaratist came on to the bank of the water, and of women and old people seven persons had come, and are passed on by him, 2” the manner of a bridge?; it was an emblem of the sfzritual performers ® of bridging work, that is, of those providing a passage to heaven.

6. About his liberal disposition 2¢ is declared, that the fodder of Pérdshaspé, which was stored for the beasts of burden, was not only for the beasts of Pérdshaspé in a scarcity, but adso 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 zt 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 (6én akA4makth) of Ads father and mother, he wandered forth amd departed from

one of the two mythical rivers which were supposed to bound the Iranian world, and seems to represent the Aras as a northern and the Nile as a western boundary. Arang often becomes Arag in Pahlavi, just as sang becomes sag.

1 Ay. hané in Vd. III, 19, 20; &c.

? Probably holding each other’s hands.

* The sacred beings who assist the righteous souls to pass over the Kinvad bridge.

CHAPTER XX, 5-13. 153

ther house, and openly enquired thus: ‘Who is most desirous of righteousness avd most nourishing the poor?’ 8. And they spoke thus: ‘ He who is the youngest (kéhist6) son of Adrvaité-dih! the Tar, who every day gives an iron caldron (g4mak), which is the height of a horse, full of bread and milk azd other food, unto the poor.’ 9. Zarattist 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 mankind, 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 Zad not obtained food *, 11. Whomever she saw, she then advanced her mouth towards him, and became as it were prostrated; Zaratdst provided a remedy, éy swiftly bringing up bread for her, du¢ when he 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 4zs 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, Zaratdst argued with the bride (néshd@) thus: ‘Show me thy face, so that I may find out (barkh4m) its kind of appearance, and this, too, whether its appearance de undesirable, or shall not be gratifying ;’ and the bride turned away her face from him. 13. And Zaratist spoke thus:

? See Dk. VII, iv, 7 n.

? T has ‘seven,’ but this difference may have arisen from an erroneous mode of writing the ciphers in T.

> 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.’

See Dk. VII, iv, 7 n.

? T has ‘seven,’ but this difference may have arisen from an erroneous mode of writing the ciphers in T.

> 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 havzng accepted progress even from the iniquitous, ¢4a¢ 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, te bring firewood to the fire, to pour H6m-juice into water, and! to worship many demons with words, with the words which are called revelation (dén6).” 16. Then Zaratist nourished the poor, foddered the cattle, brought firewood to the fire, and squeezed Hém into water, d#¢ never are any demons whatever worshipped with words dy Zaratist.

CuaPpTerR X XI.

1. About his coming to thirty years of age zt zs thus declared, that oz the lapse of thirty years onwards from 4zs appearance, om the day Anéran of the month Spendaymad?, he had proceeded in that direction 2 which ¢here occurred the so-called festival of spring (gasn6é-i vah4r) 3, 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 Zaratfst’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 Maidhyézaremaya season-festival, held on the fifteenth day of the second Parsi month.

CHAPTER XX, I4—XXI, 6. 155

new-year’s day, af a place become specially noted, where people went, from many quarters, out to the place of festival (gasn6 Ar).

2. When Zarattst, for the sake of. going off to the festival place, halted on the way in walking, he chanced upon a solitary (aévatdk) plain, and he saw, in a vision, that mankind and a much-adorned worldly exestence 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 Médyémah, son of ArAstat?, even as ArAstAt was brother of Pérdshaspé ? ; Médyéméh was the leader of all mankind who have gone out to the presence of Zarat(st, and he became their guide, so that first Médyém4h and afterwards the whole material existence are attracted.

; Médyéméh was the leader of all mankind who have gone out to the presence of Zarat(st, and he became their guide, so that first Médyém4h and afterwards the whole material existence are attracted.

4. And about his coming out to the conference, o7 the lapse of those forty-five days, a¢ the place of festival a¢ dawn on the day Dadvé *-pavan-Mitré of the month Arvdavahistéd. 5. And Zaratdst, for the purpose of squeezing the Hém, went forth to the bank of the water of the Déaitth, because it is the river * of the conference for the supremacy {patih) of Zaratist, and is the water of 4v4n® which has consisted of four channels (bét4). 6. Zaratist also

' See Yt. XIII, 95.

3 So Médyémah was first cousin of Zaratfst, and became his first convert; see also Chap. XXIII, 1.

’ The Pahlavi letters represent Av. dadhvau, ‘creator’; compare the Khvarizmian name 43s of the fifteenth day of the month in Sachau’s Albfrint, p. 57, 1.35. The date here given is the fifteenth of the second month, as in § 1.

“ Assuming that rud stands for rad.

5 Probably Andhita, the female spirit of pute water, mentioned by her title ArédvisOr 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 manifestations of which are through Zaratdst, Afshédar, Atishédar-mah, and Sdsh4ns 2,

8. When he came up from the water, and put on his clothes, he then saw the archangel VohQman6* in the form (Ay Ainak®) 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 there was no making anything superior, for it was light itself ; and his height was nine ¢¢mes as much as ¢hat of Zaratist.

9. He also enquired of Zaratdst® 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 Zaratist of the Spitamas; 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 Vohdmané directed Zaratdst * thus: ‘Do

* 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 gagdfimak. The scorpion (vagdum) would be a sign of duality, as, being a noxious creature, it was produced by the evil spirit Aharman.

* Compare Dk. VII, iii, 55-59.

* Compare ibid. iii, 60-62.

’ CHAPTER XXI, 7-19. 157

VII, iii, 51-54.

* Assuming that vagdumak isa variant of the usual gagdfimak. The scorpion (vagdum) would be a sign of duality, as, being a noxious creature, it was produced by the evil spirit Aharman.

* Compare Dk. VII, iii, 55-59.

* Compare ibid. iii, 60-62.

’ CHAPTER XXI, 7-19. 157

thou proceed to an assembly of the spirits!’ 12. As much as Vohdmané walked on in nine steps, Zaratist aid in ninety steps, and when he had gone ninety 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 Irdn, and in the direction of the districts on the bank of the water of the Déitth. 14. Zaratist offered homage, and spoke thus: ‘Homage to Athavmazd, and homage to the archangels!’ and he went forward and sat down in the seat of the enquirers. .

15. As to the asking of questions by Zarattst, he enquired of Afthaymazd thus: ‘In the embodied world which is the first of the perfect ones, which the second, azd which the third?’ 16. And Athazmazd replied thus: ‘The first perfection is good thoughts, the second good words, and the third good deeds.’

17. Zaratist also enquired thus: ‘Which thing 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 (bOn gast4n6)%, and the divergence in each control, avd spoke thus: ‘Of those spirits, he who was wicked preferred the

1 Both MSS. have ‘ worse’ here. 2 This title, ameshaspenta, is ‘immortal benefactor.’ 5 The two prime movers in creation.

158 SELECTIONS OF ZAD-SPARAM.

practice which is iniquitous (Aharman’s desire was for the practice which is iniquitous), azd the spirit of righteousness, the propitious (Adhaymaz@) 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 zs loving darkness is with the dark ones ¢.’

' 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 ¢o the sky, when it kept its head at the summit of the sky, ets feet at the bottom of the sky, and z¢s hands reached to both sides of the sky; the sky also kept z¢ covered, in the manner of a garment.

22. And it exhibited its own appearance proportionally ¢o the sky, when it kept its head at the summit of the sky, ets feet at the bottom of the sky, and z¢s hands reached to both sides of the sky; the sky also kept z¢ covered, in the manner of a garment.

23. The six archangels® were manifest by their similar stature (ham-basnith), in such manner that it is obvious each one successively is apparently one finger’s dreadth 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.

5 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 Afharmazd, their president,

CHAPTER XXI, 20—-XXII, 2, 159

(pasdkhtan)! for the religion; first, dy means of fires, and Zaratdst walked three steps on ¢hem, with the words, ‘good thoughts, good words, and good deeds,’ and was not burnt; and secondly, hot metal is poured on to Azs chest, cooled thereby, and, grasping 2¢ with Azs hand, he held z¢ for the archangels. 25. Atharymazd spoke thus: ‘After the establishment of the pure religion, when a dispute occurs in the religion, those who are thy disciples w2z// pour z¢ on to a spiritual lord, they wz// take 2¢ 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, avd the vital parts (ahvén) becoming visible, which are inside the abdomen, wth a flowing forth of blood; and, after the hands are rubbed over 2¢, it became healed. 27. And this is pointed out, namely: ‘ Thy and thy correligionists’ accepting of the pure religion is, as to the steadfast zm other religions, such that, through such-like burning of fire, pouring of hot metal, and through an operation with a sharp instrument, ¢here is no perversion from the good religion.’

CuHaPTER XXII.

1. About the seven questionings (7-frasnéth), with reference to religion, of the seven archangels, which occurred in seven places *,

2. For the occurrence of the first questioning °, that of Adhaymaza, the person of Zaratdst, who was

? By way of ordeal, a relic of the old faith in incantation. ? Compare Dk. VIII, xiv, 5, 6, 9. * This has been narrated in the preceding chapter.

160 SELECTIONS OF ZAD-SPARAM.

the upholder of Athazmazd, came out to a conference on the bank of the water of Daitth 1.

By way of ordeal, a relic of the old faith in incantation. ? Compare Dk. VIII, xiv, 5, 6, 9. * This has been narrated in the preceding chapter.

160 SELECTIONS OF ZAD-SPARAM.

the upholder of Athazmazd, came out to a conference on the bank of the water of Daitth 1.

3. For the occurrence of the second, which is Vohimané’s, five animals out of the five species? which are the worldly tokens of Vohfmané, have come with Zaratdst to a conference on Hagar and Adsind*; and on that day also, before their coming out to the conference, ¢hezv tongues are fully liberated and spoke with human words. 4. And among the rest 4 is a fish of one species, Arzuva® 6y name; of those in burrows (khandig4n6) ave the white ermine and white marten; of the flying creatures (vayandag4n) zs the Karsipt °, a bird like a species of waterfowl; of the wide-travellers (farakhv6-raftaran6) is the hare which is showing wild beasts the way to the water ; and of those suitable for grazing (Aarak6arganigdn) is the white ass-goat ; with human words they also accepted the religion from Adhavmazd. 5. With the chieftainship of the five species they are intrusted, so that the like animals also, with their own voices, avd as much as their knowledge is capable, shall recount the powerfulness of the religion.

1 See Dk. VU, 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 Arédvisfir falls from the summit of Hfgar to Afsind which stands in the circumambient ocean.

‘ The remainder of K 35, the MS. brought by Westergaard from Kirman, 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 persecution, and proper maintenance of the five species of animals, weve prescribed by him! to Zaratist with seemingly very awful admonition.

7. For the occurrence of the third questioning, which is Avdavahist6’s, the spirits of the fires have come out with Zaratist to a conference at the Tég4n water ?; and, in that questioning, care for the proper maintenance of the Varahran fire®, and the pro- Pitiation of all fires, is explained to him.

8. For the occurrence of the fourth questioning, which is Shatvéz’s, the spirits of the metals have come with Zaratfst to a conference at Sar4t‘*, 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 Spendaymaa’s, the spirits of the regions, frontiers, stations (aistAm4n), settlements (rddastak4n), and districts, as many as were desirable, have come out with Zaratdst to a conference where there is a spring (khA4nigé6-aé) which comes out from the Asnavad mountain®, and goes into the Daitth, like those of Satavés who is blowing the Pairigs® 10, And Zaratdst was also thus ad-

* By Vohfimané, as the protector of useful animals.

* Possibly the Tegend river, the Zend or Z6ndak of Bd. XX, 7, 15.

® The Bahr4m, or sacred fire at places of worship.

* Names not clearly identified, and readings uncertain.

° In AtOr-patakén, and the Gfisnasp, fire was established upon it (see Bd. XII, 2, 26; XVII, 7).

6 Pahl. ‘Satavés-t Patrig dam4nd 4nd Aigfin.’ Referring probably to Yt. VIII, 8, 9. Satavés is the southern chieftain of the stars, as correctly stated in the Iranian Bfndahis (compare Bd. Il, 7; XIII, 12); and the Pafrigs are meteors.

[47] M

162 SELECTIONS OF ZAD-SPARAM.

monished by her, about the care and propitiation of the earth: that each district is ¢o ée intrusted to a faithful testifier (g6k4s-i vévar), each settlement 4o a judge acquainted with the law, each station zo an officiating priest (magépatd) of just intentions, amd each frontier ¢o a pure priestly authority (rad@5); over all is proclaimed the councillor of the spirits, the supreme priest (magdépatand magépatd), and through him the sovereignty of Adhaymazd is provided.

t1. For the occurrence of the sixth questioning, which is Khfvdaa’s, the spirits of seas and rivers have come with Zaratist 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 Amfrdaa’s, the spirits of plants have come out with Zaratist to a conference on the precipitous bank of the Darega’, on the bank (bar) of the water of Daitth, 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 *,

1 See § 9.

* Pahl. ‘pavan Daregin zbar’= Av. ‘Dregya paiti zbarahi’ Vd. XIX, 4; a mythical river in Afran-vég, where Povdshaspd resided (Bd. XX, 32).

8 The Pahlavi is rather vague, but it is clear that ZaratQst 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 Vistésp occupies two years longer (Chap. XXIII, 5), occurring when Zaratist 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-XXIII, 5. 163

Cuapter XXIII.

1. On the completion of revelation, that is, at the end of the ten years, Médyém4h, son of ArAstAt, became faithful to Zaratast.

XXIII, 9).

At this point another dislocation of text occurs in all existing

CHAPTER XXII, II-XXIII, 5. 163

Cuapter XXIII.

1. On the completion of revelation, that is, at the end of the ten years, Médyém4h, son of ArAstAt, became faithful to Zaratast.

2. Afterwards, on having obtained Azs requests }, he came back to the conference of Atharmazd, 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 Dahak?, the beneficence of the formation of the renovation of the universe attracts every one besides, and the impenitence of Dahak is destroyed.’

4. When he came out from the presence of Atharmazd, with the same paradox, he thereby indicated his religion as complete to Spendarmad through 42s 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 continuously, 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 Frédin in Mount Dimavand, to escape in the latter days, to be slain by Keresasp, and to be specially punished at the resurrection (Bd. XII, 31; ’ XXX, 16; Byt. III, 55-61).

8 See Dk. VII, iv, 2. M 2

164 SELECTIONS OF ZAD-SPARAM.

Karaps of Vistaésp, zz the manner of opponents (haméstar4nth), propounded thirty-three enquiries (khvdstak5)! to him, so that dy command of Vistasp he became the explainer of those thirtythree 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, there are statements in revelation. 7. Including the acceptance of the religion dy Vistasp from Zarattst, after the redemonstration of its judicially multiform prophecy and spiritual character, which are looked into through the evidence of three speakers about chem, the archangels who, with worldly manifestation, have become apparent unto Vistésp and zs councillors and mighty ones; ¢hey are Vohimand, Ardavahisté, and the Barzin-Mitv6 fire +.

8. About the reward which evested before the beneficence of Zaratist, and z¢s being seen how, through guidance by Atharymazd, zt is demonstrated by him to those of the world, so that Médyéméah is attracted in the tenth year in the forest of reedy hollows (kanydst4né°® vésak6) which is the haunt of swine of the wild-boar specces (khazdra-t vardéz6 gas); in the twentieth year the Kavig who is son

* See Dk. VII, iv, 67.

* Reading s6n = Pers. sAn; but the MSS. have déné, ‘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 Zvaris of Pers. nayistAn.

CHAPTER XXIII, 6-10. 165

of Kandah!? is attracted; in the thirtieth year the Khyéns? arrive, who make an incursion (vardak6d) into the countries of Iran, owing to the Kavigs, those who ave more of their own race; and in the fortieth year Vohfiném, son of Avardstar >, is born.

9. In the forty-seventh year Zaratist passes away, who attains seventy-seven years and forty days in the month Avdavahisté, ox the day Khir‘; and for eight rectified (véhiZak6) months, till the month Dadvé and day Khar, he should be brought forward as to be reverenced.

10. /# the same month Avdavahisté, in the sixtythird® year, Frashéstar® passed away, and in the sixty-fourth year Gam4sp’, the same as became the priest of priests after Zaratdst; in the seventy-third year Hangdfrash, son of Gamasp ®; in the eightieth year Asmék-khanvaté®, and adso in the eightieth

? Or Kfinih which is the name of a demon (see Sg. XVI, 13, 16, 18, 19); but such an identification is uncertain.

2 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,hé Avaraostréis’ 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 Frashdstar about the religion, fifty-seven years after it had been accepted by Zaratst. By substituting 63d (the Pahlavi cipher most likely to be corrupted into 43d) both these inconsistencies are removed.

* See Dk. VII, vi, 12; V, ii, 12.

7 See Dk.V, ii, 12; iii, 4.

* Av. gen. ‘ Hang,haurushé GAmaspanahé’ of Yt. XIII, 104.

® Av. gen. ‘ Asmé-Avanvat6’ of Yt. XIII, 96, and Westergaard’s Yt. XXII, 37.

166 SELECTIONS OF ZAD-SPARAM.

year Kabed-(s-sp4é?, who is called also Akht the wizard, is killed.

VII, vi, 12; V, ii, 12.

7 See Dk.V, ii, 12; iii, 4.

* Av. gen. ‘ Hang,haurushé GAmaspanahé’ of Yt. XIII, 104.

® Av. gen. ‘ Asmé-Avanvat6’ of Yt. XIII, 96, and Westergaard’s Yt. XXII, 37.

166 SELECTIONS OF ZAD-SPARAM.

year Kabed-(s-sp4é?, who is called also Akht the wizard, is killed.

11. Of the six great upholders of the religion there are the two daughters of Zaratist, whose names are Frén6 and Sritd2, wztk Ahardbo-stétd, son of Médyéméh?, and another three, who ave renowned for their religion for a hundred years, who are Vohiném * that is born in the fortieth year of the religion, Séné° 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 (gangt- - aitd).

13. About the three customs (d4d@6) which Zaratist prescribed as the best :—The first of them is this: ‘Do not go without others, except with magisterial authority (apatk4r radth4);’ 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 Zvaris for ‘many,’ we may assume that kabed-Qs = Av. nom. pourus which usually becomes pouru in compounds ; so that the compound name, or title, in the text, probably represents Av. Pouruspadha (Yt. X, 1rog, 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, Péruéfst (see Bd. XXXII, 5), but she may not have survived her father.

* Av. gen. ‘ Ashastvé Maidhydéi-maung,héis’ of Yt. XIII, 106.

* See § 8.

® He was born in the rooth 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, II—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 ?.’

CuHaPTreR 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 innocence.

3. The second is discrimination among? thoughts, words, and deeds; [to fully distinguish the particulars of destruction from indestructiveness, such as

2. Of those five dispositions the first is innocence.

3. The second is discrimination among? thoughts, words, and deeds; [to fully distinguish the particulars of destruction from indestructiveness, such as

’ This chapter ends the first series of Selections of Zad-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 Gathas, and has been already translated in S.B.E., vol. xxxvii, pp. 401-405.

* This Iranian version of the Dispositions and Admonitions is more complete than the Indian version, which, like the Bundahis, was broughi from Iran five or six centuries ago, and is found in two MSS. (Pt. and J) written in India about 500 years ago, and now in the libraries of Dastfrs Dr. Peshotan and Dr. Jamasp, respectively. Passages which occur only in the Iranian version are here enclosed in brackets, and other differences between the two versions are mentioned in the notes.

® The Indian version has ‘ of.’

168 SELECTIONS OF ZAD-SPARAM.

noxious creatures from cattle; and of production from unproductiveness, swch as the righteous and worthy from the wicked ad 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 Adghaymazd, and the essentials with all goodness, beneficence, and authority; to be steadfast in his religion, and to consider the indications of protection (s4yag) ? which are established for his religion. 6. To maintain the reverence of the luminaries prayerfully, also the reverence of the emanations * from the six * archangels, be they fire, be they earth, ov be they of bodily form, and of the creatures which 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 aud property; the reverence of cattle is about 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

7. The reverence of mankind is to consider authoritatively about knowledge aud property; the reverence of cattle is about 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-nasgtha) in the ritual.’ It omits §§ 6-8 altogether.

* T has ‘limit (kQstak).’

’ T has ‘issue.’ ‘ T has ‘seven.’

* Or ‘more fragrant ;? hfi-bédtar has both meanings,

CHAPTER XXIV, 4-14. 169

the sacred beings, praises the luminaries azd 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 professionally, so long as it is possible to keep proceeding with very little sinfulness].

g. The fifth is to struggle prayerfully 1, day and night, with your own fiend *, and all life long not to depart from steadfastness, nor allow your proper duty* ¢o 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 azd master °.

11. The second is to become awfully refraining from evil repute, for the sake of evil repute not occurring ¢o 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 ¢4a¢ 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 that the reward of doers of good

Ind. vers. has: ‘to remain in diligence intelligently.’

? Ind. vers. has: ‘opponent.’

8 Ind. vers. has: ‘steadfastness in religion, and to be diligent in your proper duty.’ But it omits the rest of the sentence.

* Ind. vers. has: ‘for the sake of the appropriateness of

5 Or ‘father.’

* T has: ‘not extracting the purity of the righteous.’

170 SELECTIONS OF ZAD-SPARAM.

works avd the punishment of criminals ave to be established by law, for the sake of progress 1.

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 z¢ with the religion of the good *, nor to remain in impenitence of sin.

17. The eighth * is ¢haé, 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 advancing of the religion further forwards, and to seek your share of duty therein; and on a backward movement, 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 that there ts to be a period of obedience (Sréshd4rih) towards the ruler and priestly authority, the high-priesthood of the religious °,

* Ind. vers. adds: ‘ of religion.’

2 Ind. vers. inserts : ‘a token of ;’ and T has: ‘ making the righteousness of the sacred beings in writing welcome.’

5 Ind. vers. has: ‘not to maintain malice with the good,’ which is more probable, and kéné, ‘malice,’ is easily corrupted into déné6, ‘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 translated in S. B. E., vol. xxxvii, pp. 401-405.

INDEX.

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. for Selections of Zid-sparam.

INDEX.

Abilis, heretic, Dk. V, 1, 2 n.

Ab§n, month, Int. 87.

Aeshm, demon, DE. VI, 1, 18; 4, 87, 88; 7, 7.

Aévatak, r., Dk. VII, 3, 51.

Agash, demon, Dk. VII, 4, 12.

Aharisvang, angel, Dk. VII, 7, 12.

Aharman, demon, Int. 13, 29; Dk. VII, 11,7; V, 2,6; Zs, 14, 6, 8; 21, 8 n, 19.

Aharfibd-st6t6, man, Zs. 23, 11.

Ahunavair, Int. 16, 30, 48, 49; Dk. VII, 1, 12, 135 4, 38, 42, 45,

80.

Ahfirvadaspé, man, Zs, 18, 6.

Airan-vég, land, Dk. VII, 2, 30 n; 8, 60; 9, 23

Airi&, man, Dk. Vu, 2,70; Zs. 13, 6 3—prince, Dk. Vil, 1, 28-30: 2,70; V, 4, 3; Zs. 13; 6.

Airyak, man, Dk. VII, 2, 70; Zs. 18, 6.

Airyéfshnig, man, Dk. VII, 1, 34 n.

Airyéfshva, man, Dk. VII, 1, 34.

Akhré-khirad6, prince, Dk. V, 3, 3.

Akht, wizard, Int. 55; Zs, 23, 10.

Akémané, demon, Zs. 14, 8-11.

Akvan, Christian priest, Dk. VII, 7, In,

Alak or Arak, district, Dk. VII, 2, 9.

Albirfini, Int. 74, 86-88,

Albiérz, m., Zs. 20, 4 n.

Ameshaspertas, Int. 89.

VII, 1, 34.

Akhré-khirad6, prince, Dk. V, 3, 3.

Akht, wizard, Int. 55; Zs, 23, 10.

Akémané, demon, Zs. 14, 8-11.

Akvan, Christian priest, Dk. VII, 7, In,

Alak or Arak, district, Dk. VII, 2, 9.

Albirfini, Int. 74, 86-88,

Albiérz, m., Zs. 20, 4 n.

Ameshaspertas, Int. 89.

Amfirdad, angel, Dk. VII, 2, 19; 5, 93 Zs. 22, 12.

Anahita, angel, "Zs. 21, 5 n.

Anang,bad, man, Dk. VII, 2, 70; Zs. 18, 6.

Anér4an, day, Zs. 21, 1.

Aéshnar, priest, Int. 3 ; Dk. VII, 1, 36.

Arabs, 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,

18; 10, 15.

Arast&i, man, Zs. 21, 3; 23, 1

Archangels, Int. 4, 10, 11, 15, 18, 19, 29, 35, 48, 49, 55, 613 Dk.

417, 12, 13, 345 2, 16,

18, 21, 22, 34, 39, 543 3, 51; 4, 5, 22, 26, 75, 76, 80, 83; 5, 12; 6, 5, 13; 7, 19, 20; 8, 5, 26 n, 60; 9, 23; V, 2, 1, 12; Zs.17, 5; 21, 8, 12-14, 18, 23, 24; 22,1; 28, 2 n, 7.

Archdemons, Int. 4, 29.

Ardai-fravard, angel, Zs. 16, 3.

Ardashir the SAsanian, 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.

Arédvistir, angel, Zs. 16, 3; 21,5 n.

Aregad-aspa, king, Int. 30.

Aregadbarsn, man, Dk. VII, 2, 70; Zs. 18, 6.

Aresh, demon, Int. 29.

Arezraspé6, priest, Dk. VII, 6, 12.

Arezvak, priest, Dk. VII, 7, 8-11.

Argasp, king, Int. 7, 29, 55; Dk. Vil, 4, 77; 83, 84, 87-89 ; 5, 73 V,2,12n; 3,1.

Aristotle, Int. 71.

Ariyaramna, ruler, Int. 70.

Ariz, fish, Zs. 22, 4 n.

Armenian revolt, Int. 61.

Arshama, ruler, Int. 70.

Artakhshatar, king, Int. 9; Dk. VII, 7,12; V, 3, 3.

Arfim = Asia Minor, Dk. V, 1, 5.

Arfiman, nation, Dk, VII, 8, 47.

Arzuva, fish, Zs. 22, 4.

Ashavahist6, angel, Int. 11, 48, 55; DE. VII, 1, 343 2, 17, 18, 24, 253 4,74, 75, 78, ’84-86 ; 8, 5 n; 9,8; V, 2,9

Ashem-voha, Int, 0 ; Dk. VI, 4, 80 n,

174

PAHLAVI TEXTS.

Ashis-vanguhi, angel, Dk. VII, 4, 81 n,

Askanian, dynasty, Int. 43, 57.

Asnavad, m., Zs. 22, 9, 11.

Aspigin, patron., Dk. VII, 1, 25; 2, 703 V, 4, 3; Zs. 18, 6.

Assyria, land, Dk. V, 4, 3 n.

Atossa, queen, Dk. VII, 4, 86 n.

Atfr, land, Dk. V, 4, 3.

Attir-farnbag, priest, Int. 14; Dk.

_ _ V,1, 2, 3

tarpSd, priest, Int. 9, 64-67, 70,

88; Dk. VII, 5, 53 7, 19-21;

. Vv, 3, 3. Atirpadakan, land, Zs. 16, 12; 22,

gn.

Afiharmazd, Int. 4-6, 18, 29, 30, 47, 48; Dk. VII, 1,1, 2, 4, 5, 9-13, 17, 20-22, 38, 41, 42, 44, 46; 2, 2, 3, 14) 17-19, 31, 37, 47, 54; 8, 1, 48, 49, 513 4, 2, 12, 14, 16, 17, 21-27, 39, 41, 47-49, 51-54, 65, 66, 74, 75, 77, 80, 84-86; 5, 125; 6, 5,135 7, 155 8, 16 n, 24, 25, 29, 33, 38-43, 50, 52, 54; 9, 15, 17; 10, 12, 14; 11, 6,11; V,1, 1; 2, 6, 8, 10, 12,15; 4,6; Zs. 12, 2, 8; 13, 5,6; 14, 4,9, 14, 153 15, 7; 16, 3; 21, 14-16, 18, 19, 23 N, 253 22,2, 4,10; 23, 2-4, 8; 24, 5.

— king, Int. 64.

Auramazda, Int. 84.

Aurvadaspa, king, Int. 70.

A(firvaita-dang, king, Int. 6, 47, 49, 55; Dk. VII, 4, 7-10, 14-16,

20.

Afirvaitd-dih, king, Zs. 20, 8.

12, 2, 8; 13, 5,6; 14, 4,9, 14, 153 15, 7; 16, 3; 21, 14-16, 18, 19, 23 N, 253 22,2, 4,10; 23, 2-4, 8; 24, 5.

— king, Int. 64.

Auramazda, Int. 84.

Aurvadaspa, king, Int. 70.

A(firvaita-dang, king, Int. 6, 47, 49, 55; Dk. VII, 4, 7-10, 14-16,

20.

Afirvaitd-dih, king, Zs. 20, 8.

Afishan-rfid, r., Dk. VII, 8, 54.

Afishédar, apostle, Int. 10, 11, 55, 61, 63, 66-68 ; Dk. VII, 1, 42, 51,52; 4, 81 n; 8, 1, 31, 51, 55; 9, 1,2; 10,1; V, 2, 15; 8, 3; Zs. l, 7.

Afishédar-mah, apostle, Int. 11, 12, 553 Dk. VII, 1, 42, 52, 533 9, 1, 18;10, 1, 2; ll, 1, 2; V, 2, 15; 8,3; Zs. Ql, 7.

Afisikhsh, Int. 16; Zs. 15, 2.

Afisind, m., Zs. 22, 3.

Afiz6bé, king, Int. 55; Dk. VII, 1, 31; 6,11 n; V,4,4n.

Avan, angel, Zs. 21, 5.

Avarethrabau, priest, Int. 9, 64, 70 ; Dk. VII, 7, 20, 21.

Avaréstar, man, Zs. 28, 8. -

Avesta, Int. 7, 30, 36, 37, 42, 49,55, 64, 70, 78, 90; Dk. VII,1], 44; 4, 63; 5, 11; 6, 13, 14; 7, 5, 38, 39; 8, 2, 10, 22, 36; V, 2, 6; 4, 6.

Avesta scholars, Int. 78, 79, go.

Avestic rites, Dk. VII, 7, 2.

Avirafshanég, man, Dk. VII, 1, 34 n.

Ayang,had, man, Dk. VII, 2, 70; Zs. 18, 6.

Ayazem, man, Dk. VII, 2, 70 n; Zs. 13, 6.

4z-i Dahak, 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 Gor, king, Int. 43. Bahram-i Ham4vand, king, Int. 43. Bahram Khfrzad, copyist, Dk. VII,

7,14 n.

Bakyir, m., Dk. VII, 1, 39 n.

Bépél, city, Int.50; Dk. VII, 4,72; V, 2, 9.

Bartarfish, karap, Int. 34, 35; Dk. VII, 5, 12 n.

Barzinkarfis, man, Int. 34.

Barzfi Kamdin, dastfr, Int. 32.

Behistfin inscription, Int. 70, 84.

Béta-Makdis= Jerusalem, Dk. V, 1,

Bitak, man, Dk. VII, 2, 70; Zs. 18, 6.

Bér-t6ra, man, Dk. VII, 2, 70.

Brad-résh=Bradrék-résh, Int. 29; Zs. 15, 3.

Bradrdk-résh, karap, Int. 49; Dk. VII, 2, 9 n; 3, 20, 24, 28, 32, 39 n; 5, 12n;

BrAd-réyisn, karap, Zs. 15, 3.

Br&d-rukhsh, karap, Zs. 15, 3 ; 17, 6.

Bfid, demon, Dk. VII, 4, 37, 38.

Buddha, Int. 78.

BGkht-Narsith = Nebuchadnezzar, Int. 14; Dk. V,], 4, 5.

Bundahis, MS., Int. 15, 53-59, 61, 62, 68, 69.

Bfrzin-Mitré, fire, Zs. 28, 7.

» 3, 2.

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, 10, 11, 15, 19,21, 24, 25, 28, 413 2, 25

INDEX.

175

3, 61; 4, 2, 12, 41, 74, 75, 84, 85; 5, 12; 9, 6; Ll, 6; V,1, 1,95 2,15

, 6.

DAdistan-i Dinik, MS., Int. 24; Zs. 12, on.

Dadvé, month, Zs. 28, 9.

Dadv6-pavan-Mitré, 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, 13 n; 28, 3.

Dahmin Afrin, ritual, Int. 11; Dk. VII, 9, 3.

Datt, r.. Dk. VII, 2, 30.

Daiti, r., Int. 5, 18; Dk. VII, 8, 51, 54; 4, 29; 8, 60; 8, 23; Zs. 21, 5, 133 22, 2, 9, 12.

Dardi, 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, go.

Darun, rite, Int. 42.

Davans, man, Int. 29.

5, 18; Dk. VII, 8, 51, 54; 4, 29; 8, 60; 8, 23; Zs. 21, 5, 133 22, 2, 9, 12.

Dardi, 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, go.

Darun, rite, Int. 42.

Davans, man, Int. 29.

Demons, Int. 30, 36, 48, 49; Dk. VI, 1, 9, 12, 13, 18, 19, 34 3 2, 6, 9, 10, 43, 45, 48-50, 53, 60, 66-68 ; 8, 47, 50; 4, 4, 5, 14, 33-351 40, 42, 44-48,,50, 52-54, 63, 80, 87; 5,8; 6, 7; 7, 14; 8, 46; V, 2, 6, 8, 13; Zs, 14, 2, 5,6; 17, 4; 18, 1.

Demon-worship, Int. 50 ; Dk. VII, 4, 30, 35, 67; 7, 17, 36; V,1, 53 2,4.

Demon-worshipper, Dk. VII, 1, 36; 7, 373 8, 7,343 V, 2, 8

Destroyer, Dk. VII, 1, 5,6; V, 2, 6.

Dhfi Qar, defeat at, Int. 61.

Dimiavand, 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.

Dfik@afib, woman, Int. 55; Dk. VII, 2, 35, 41, 42, 46, 47; 8, 3; V, 2,2; Zs. 18, 1.

Dfiransarfin, karap, Int. 34, 35.

Dfrasrébé, karap, Int. 49, 55; Dk. VII, 2,9n; 8, 4, 8, 9, II, 20, 32, 35,39, 41; 5,12 n; Zs.19,

1, 5, 7-

— prince, Dk. VII, 2,70; Zs. 18, 6; 6, 13.

Drvé Zénigik, chief, Dk. VII, 11, 3.

Eastwick’s translation of the Zartust namah, Int. 31, 32.

Egiptos, land, Zs. 20, 4 n.

Enclosure made by Yim, Dk. VII,

1, 24.

Epistle of MAanfiséihar, Int. a5.

firiéd, man, Dk. VII, 2, 70 n; Zs. 16, 13.

Eudoxus, Int. 71.

Evil spirit, Int. 55; Dk. VII, 1, 19; 2, 67; 4, 36, 39; 8, 47.

Exposition of the good religion, MS., Int. 2; Dk. VII, 1, 2, 4.

Farukhzad, priest, Dk. V, 1, 2, 3.

Fiend, Int. 13; Dk. VII, 1, 6, 12, 13, 26, 32; 4, 36-39, 55, 57, 59-61; 8, 30, 32; 9,2; 10,5; ll, 7; V, 2, 6,8; Zs. 17, 4.

Five dispositions of priests, MS., Zs. 24, 1-9.

Fradadafsh, region, Dk. VII, 6, 12 n.

Fragitzak, man, Dk. VII, 2, 70; Zs. 13, 6.

Frahanyan, patron., Dk. VII, 8, 55; 9, 18; 10, 15.

Frahimrvana, man, Dk. VII, 2, 3.

Frdfth, heretic, Dk. VII, 1, 36.

Frangrasiyak, king, Dk. VII, 1, 31, 39; 2,69; 11, 3.

Frashéstar, priest, Int. 29, 30, 55; Dk. VII, 6, 12; V, 2, 12; Zs. 23, 10.

Frasiyav=Frangrasiyak, Int. 55; Dk. VII, 1, 39 n; 2, 68; V,3 3n; Zs. 12, 3.

Fravak, man, Dk. VII, 2, 70; V, 4, 1,2; Zs. 18, 6.

Fravashis, spirits, Int. 30, 55, 72,75,

77.

Frazisak, man, Dk. VII, 2, 70; Zs. 18, 6.

Frédfin, king, Int. 33, 55; Dk. VII, 1, 25, 26, 28, 29, 34 n; 2, 61, 70; 11,3; V, 1, 8; 4, 3; Zs. 18, 6; 23, 3 n.

Fréné, woman, Zs. 18, 1; another, 23, 11.

Fris, man, Zs. 18, 6.

Gandarepé, monster, Dk. VII, 1, 32.

GAthas quoted, Zs. 15, 7.

Gaugamela, battle, Int. 54.

Gayémard, man, Int. 3, 55, 77; Dk. VII, 1, 4, 6-9; 2,70; V,1,8; Zs, 18, 6.

176

PAHLAVI TEXTS.

Géfar-t6ra, man, Dk. VII, 2, 70.

Gébak-abfi, woman, DE. Vil, ‘10, I 5.

Good works, Dk. VII, 1, 6.

Gésfirvan, Int. 29.

Gushnaspshah, king, Dk. VII, 7,14 n.

Gfisnasp fire, Int. 41; Zs. 22, gn.

Gustasp, king, Int. 34, 36, 41-43.

Gizak, princess, Dk. VII, 2,70; Zs. 13, 6.

176

PAHLAVI TEXTS.

Géfar-t6ra, man, Dk. VII, 2, 70.

Gébak-abfi, woman, DE. Vil, ‘10, I 5.

Good works, Dk. VII, 1, 6.

Gésfirvan, Int. 29.

Gushnaspshah, king, Dk. VII, 7,14 n.

Gfisnasp fire, Int. 41; Zs. 22, gn.

Gustasp, king, Int. 34, 36, 41-43.

Gizak, princess, Dk. VII, 2,70; Zs. 13, 6.

Gyémar4, Int. 14; Dk. V, 1, 2, 3;

Gamasp, priest, Int. 29, 30, 42, 55; Dk. VII, 4,77 n; 6, 12 n; 7, 3n; V, 2,12; 3,4; Zs. 23, 10.

Hadish, angel, Int. 3, 48; Dk. VII, 1, 12, 1

Haéikadispas, ‘family, Int. 30.

Haékadisp6, man, Dk. VII, 2, 70; Zs. 18, 6.

Hakhiamanis, ruler, Int. 70.

Hangifrfsh, priest, Int. 55 ; Zs. 28, 10.

HAné, septuagenarian, Zs, 20, 4.

Haoma, angel, Int. 30.

Haoshyangha, king, Int. 30.

Hardbar,. man, Dk. VII, 2, 70; Zs. 18, 6

HAsar of length, Zs. 12, 4.

— time, Dk. VII, 4, 49.

Hazin, karap, Zs. 15, 3.

Hazfrahs, Int. 43.

Heaven (best existence), Dk. VII, 6, 1,11.

— (supreme), Dk. VII, 1, 7, 24.

Hercules, Dk. VII, 1, 32 n.

Hermippus, Int. 71.

Hém-juice, Dk. VII, 4, 85 ; Zs. 20,

15.

Hém 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.

H6m-strainer, Dk. VII, 4, 85.

Hém-water, Int. 5, 6, 47; Dk. VII, 3, 51, 545 4, 29, 30, 32, 35-

Hésh4ng, king, Int. 3, 48, 55; Dk. VII, 1, 16, 18; 2, 70; V, 1 8; 4,2; Zs. 13, 6.

Hagar, m., Zs. 22, 3.

Hfimai, queen, Int. 54, 55, 57.

Hundred-discipledom, Int. 54, 55.

Hfités, queen, Int. 29, 30; Dk. VII, 4, 86; 6, 110.

Hv6bas, tribe, Int. 29; Dk. VII, 6, 12,

Hvévi, 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;

4,7

Idol- ‘temple, Int. 50; 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; 9, 135 V, 1, 53 4, I, 3; Zs. 12, 3, 8,9; 21, 13; 23, 8.

Iranian, Int. 14; Dk. vib a 2, 63, 70 n; 4,90; V, 4, 6

Iranian Bundahis, "Dk. VII, 1, 34n; 2,9n; 7,503; Zs. 22, 9 n.

_ country, Dk. VII, 1, 37.

— monarchy, Int. 43.

Iranians, Int. 11, 14; Dk. VII, 2, 63; 4, 42, 77n; 8, 16n; 11, 3n3 V,3,1; Zs. 15, 2.

fsadvastar, man, Dk. VII, 8, 55; 9, 18; 10, 15.

Isfendyar, prince, Int. 39, 42; Dk.

1,7, 5 n.

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, 23, 10.

Kat=Kavig, Dk. VII, 4, 64; 8, 40, 60; 9, 2 35

Kai-Arsh, prince, Dk. VII, 1, 35.

Kai-Kafs, priest, Int. 32.

Kai-Khasréi, king, Int. 12, 50, 55; Dk. VI, 1, 39; 10, 10; 11,3; V,4,4n.

Kai-Kobad, king, Int. 55; Dk. VII, 1, 33; 6, trn; V,4,4n. Kai-Loharasp, king, Int. 14,55; Dk.

V,1,5. Katsar, Int. 273; Dk. VII, 8, 42. Kai-Siyavakhsh, prince, Dk. VII i,

38.

Kai-Us, king, Int. 3, 15, 55; Dk. VII, 1, 35, 373 2, 62, 63, 65, 66; 6, 2 n; Zs. 12, 9-11, 14, 15,17, 20, 21, 23, 24.

Kai-Kobad, king, Int. 55; Dk. VII, 1, 33; 6, trn; V,4,4n. Kai-Loharasp, king, Int. 14,55; Dk.

V,1,5. Katsar, Int. 273; Dk. VII, 8, 42. Kai-Siyavakhsh, prince, Dk. VII i,

38.

Kai-Us, king, Int. 3, 15, 55; Dk. VII, 1, 35, 373 2, 62, 63, 65, 66; 6, 2 n; Zs. 12, 9-11, 14, 15,17, 20, 21, 23, 24.

Kai-Vistasp, king, Int. 3, 29,55; Dk. VII, 1, 41, 47,49; 4 1,76, 77, 86 ; 5,6; 6,4, 9, 113 7, 393 11,3; V,1,5 n; 2, 8, 11; 8, 1.

Kangdez, fortress, Int. 7, 10, 433

INDEX.

177

Dk. VII, 1, 38; 4, 81 n; 5,133

V, 3, 3 n.

Kanyisa, lake, Dk. VII, 11, 8.

Kar, fish, Zs. 22, 4 n.

Karap, Int. 4-6, 16, 17, 47, 49, 553 Dk. VII, 2, 9, 45; 3, 4, 7-9, II, 13, 15, 20, 24, 26, 28, 32, 34s 39, 41, 503 4, 2, 6, 14, 21, 25,61, 64, 673 8, 26, 40, 60; 9, 23; 10,5; V, 2,3; Zs. 15, 2; 16, 1-4, 6-8; 17,1; 18,3, 5, 7; 19,1; 28, 5.

Karapans, Int. 30.

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.

— Kavita, 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. VII, 7, 12 n.

Kayan glory, Dk. VII, 4, 433 3; 11, 3.

Kay4ns, Int. 3; Dk. VII, 1 » 333 2, gn; 7,12; V,1,8; 4 4, 5

Kerésispé, hero, Int. 12, 29; Dk. Vil, 1, 32; 10, 10; Zs. 28, 3 n.

Kérsévazd, prince, Dk. wil 1, 39.

Khak4n, Int. 27; Dk. VII, 8, 42.

Khalifah, Al-Mamfn, Dk. V, 1,2n.

Khfr, day, Zs, 28, 9.

Khfirdad, angel, Dk. VII, 2, 19, 38; 5,9; 8,5n; Zs, 22. 11.

Khiirdad fire, Int. 41.

Khfisré I, king, Int. 9, 26, 27, 58, 68; Dk. VII, 7, 26; V, 3, 3.

— II, king, Int. 58, 61.

Khvaniras, region, Dk. VII, 1, 26; 2,70; V, 2,9.

Khvétfikdas, Int. 6, 47, 49; Dk. VII,

4,4n.

Khyéns, nation, Int. 7, 55 ; Dk. VII, 4, 77, 83, 84, 87-90; 5, 7; V, 3,1; Zs. 23, 8.

Kig, Int. 6, 47, 493 Dk. VII, 2,9 n;

, 50; 4, 2, 6, 14, 67: 8, 26; V, 3, 3.

Kirman, town, Zs. 12, 0 n.

Kobad, king, Dk. VII, 1, 35.

Kékharéd, Zs. 15, 2.

Kindah, Int. 55; Zs. 28, 8.

Katal-téra, man, "Dk. VI, 2,70 n.

Kaispis, ruler, Int. 70.

[47]

Kézast, lake, Int. 50; Dk. VII, 1, 39. Késhmak, demon, Dk. VII, 2, 44,

453 4, 61.

Kikéshnus, man, Dk. VII, 2, 70; Zs, 18, 6.

Kinvad bridge, Zs. 20, 5 n.

Kist, Zs. 16, 12.

Kitradad nask, Int. 3, 14, 20; Dk. VII, 1, 34.n; 7,5 n. Kitré-méh6nd, prince, Int. 10; Dk.

VII, 8, 45.

Macedon, Int. 55 n.

Mada, land, Dk. VII, 1, 26.

Madigan-i Gugastak Abilis, MS., Dk. V, 1, 2 n.

Mahrkfis, wizard, Int. r1, 55; Dk. VU, 1, 243 9, 3; V, 3, 3. Maidhyézaremaya, festival, Int. 18;

Zs, 21, 1 n. Manih, heretic, Dk. VII,7,21n; V,

3, 3.

Man fisak, princess, Zs. 15, 2.

MaAnfsir, for Manfssihar, Dk. VII, 1, 29 n.

Mand?-khdrnak, man, Dk. VII, 2, 70; V; 4,3; Zs. 18, 6.

Mands-kharnar, man, Dk. VII, 2, 70; V, 4, 3; Zs. 13, 6.

MandsAhar, king, Int. 15, 16, 55; Dk. VI, 1, 29-31; 2, 51 n, 703 6, 1110; 7, 21; V,1,8; 4, 3; Zs. 12, 3; 18, 6; 15, 2; 16, 13.

Maraspend, priest, Int. 64, 88; Dk. VII, 5, 5; 7, 19, 20.

VII, 2, 70; V; 4,3; Zs. 18, 6.

Mands-kharnar, man, Dk. VII, 2, 70; V, 4, 3; Zs. 13, 6.

MandsAhar, king, Int. 15, 16, 55; Dk. VI, 1, 29-31; 2, 51 n, 703 6, 1110; 7, 21; V,1,8; 4, 3; Zs. 12, 3; 18, 6; 15, 2; 16, 13.

Maraspend, priest, Int. 64, 88; Dk. VII, 5, 5; 7, 19, 20.

Marvels of Zoroastrianism, Int. 1.

Masvak, man, Dk. VII, 6, 11 n.

Masyadt, woman, Int. 48, 55; Dk. VII, 1, 9. 12-14.

Masyé, man, Int. 48, 555, Dk. VII, 1, 9, 11-143 2, 70; V,1, 8; 4, 1n; Zs. 18, 6.

Mazandar, lend, Dk. VII, 1, 26.

Mazandaran, land, Dk. vil; 1, 18 n.

Mazan6, demons of, Dk. VII, 1, 18.

Mazda, Dk. VII, 9, 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, 443 8, 35. n; 4, 2, 5,14, 335 349 749793 6, 4,12; V,1,

Mazda-worshippers, Di. VII, 7, 5, 6,9, 10, 235 8, 28, 35, 513 9, 2, 7, 8, 10, 11, 13, 143 10, 4, 6, 11; 11, 8-10; Zs. 12, 2, 4.

178

PAHLAVI TEXTS.

Médyémah, man, Int. 18, 19, 29, 30, 55; Zs. Zl, 3; 23, 1, 8, 11.

Messiah, Dk. V, 3, 3.

Millennial apostles, Int. 3.

Misr, land, Zs. 20, 4 n.

Mivan, river (?), Zs. 22, 8.

Mfiirdad, angel, Dk. VII, 2, 38.

Namkhvast of the Hazars, Dk. VII, 4,77 n.

Nasks, Int. 64.

Naydzem, man, Dk. VII, 2, 70.

Nebuchadnezzar, king, Int. 14; Dk. V,1,2n.

Néresang, for Néryésang, Dk. VII,

1, 29 n. Néréksang, for Néryésang, Dk. VII, 2, 21 n, 70; 4, 84 n. Néry6sang, angel, Dk. VII, 1, 29; 2, 213 4, 84, 85; V,4, 6; Zs.

1» 5y 0. Névak-tér4, man, Dk. VII, 2, 70. Next-of-kin marriage, Dk. VII, 1, 10; 4, 5, 6,8, 113 Zs. 23, 13. Ninus, king, Int. 71, 74. Nirangistan, MS., Zs, 13, 4 n. Nivédis, man, Zs. 15, 5. Nédar, man, Int. 17; Dk. VII, 2, 51; 8,19, 39; 4, 86n; 6, 11 n; Zs. 16, 11-13. Néaariga, man, Zs. 15, 5. Néaars, tribe, Dk. VII, 6, 11. Non-Iranian, Dk. VII, 9, 13. Néshérvan, king, Int. 43. Numfdarih-i Yazisnd, MS., Zs, 18,

Oldest dates explained, Int. 72.

Ordeal, Int. 7, 18, 64,65; Dk. VII, 5, 4,53 7,2; Zs. 21, 24-27.

Osthanes, Int. 73.

Ox, frontier-settling, Dk. VII, 2, 62-66; Zs. 12, 8-25.

— sole-created, Int. 55, 77; Dk. VU, 2, 67.

Oxyartes, king, Int. 74.

Padashkhvargar, land, Dk. VII, 7, 14n.

Padiragtarasp6, man, Dk. VII, 2, 9, 10, 13, 70.

Paétrasp=Paitirasp6, man, Dk. VII, 2,70; Zs. 13, 6.

Pairigs, meteors, Zs. 22, 9.

PApak, prince, Dk. VII, 7, 12.

Parshad-t6ra, man, Int. 6, 47; Dk. VII, 4, 31-34.

Parsi calendar, Int. 79-89; how rectified, Int. 85.

Patakhsrébé, king, Int. 3, 48; Dk. VIT, 1, 34.

Persia, Int. 55 n, 63, 79.

Pésdadian, Int. 3; Dk. VII, 2, 70.

Péshyétan, prince, Int. 7, 10, 42, 433 Dk. VII, 4, 81; 5, 123 6, 13; V, 3, 3.

Pestilence, demon, Dk. VII, 4, 37, 38.

Plato, Int. 71, 77.

Pliny the Elder, Int. 71, 73, 75, 76.

Pértié4st, woman, Int. 29, 30.

3, 48; Dk. VIT, 1, 34.

Persia, Int. 55 n, 63, 79.

Pésdadian, Int. 3; Dk. VII, 2, 70.

Péshyétan, prince, Int. 7, 10, 42, 433 Dk. VII, 4, 81; 5, 123 6, 13; V, 3, 3.

Pestilence, demon, Dk. VII, 4, 37, 38.

Plato, Int. 71, 77.

Pliny the Elder, Int. 71, 73, 75, 76.

Pértié4st, woman, Int. 29, 30.

Pérfishaspé,-man, Int. 4, 30, 49 ; Dk. VII, 2, 10, 13, 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. 18, 6; 14, 16; 15, 4; 16, 1, 3-6; 17, 2; 18, 1, 2, 4-6; 19, 1-4; 20, 1,6; 21, 3.

Pouruspadha, wizard, Zs. 28, 10 n.

Proconnesian Zoroaster, Int. 73.

Purtardsp6, man, Zs. 18, 6.

Pfir-t6ra, man, Dk. VII, 2, 70.

Ragan, man, Dk. VII, 2, 51 n, 7on,

Ragisn, man, Dk. VII, 2, 70 n.

Rat, city, Int. 32.

Rak, man, Dk. VII, 2, 51; 8, 19, 39; or Ragh, Int. 17; Zs. 16, 11-13.

Ramak-tér4, man, Dk. VII, 2, 70.

Rangfstar, man, Zs. 15, 5.

Rasastat, angel, Dk. VII, 4, 81 n.

Rashn, angel, Dk. VII, 7, 11.

Rashn-résh, apostate, Int. 9; Dk. VI, 7, 11.

Rastare-vaghent, priest, Int. 64, 70; DE. VII, 7, 19 n.

Ratfistar, man, Zs. 15, 5.

Renovation of the universe, Int. 13, 55,77; Dk. VII, 1, 41, 42, 54; 10, 10; 11, 10, 11; Zs, 28, 3.

Romans, Int. 63, 65.

Sacred beings, Int. 6, 15, 19, 48, 52, 55; Dk. VII, 1, 4, 12, 14, 413 2, 10, 61, 62; 8, 47-49; 4, 21, 46, 62, 70, 80; 5,12; 8, 6, 60; V, 2,7; Zs. 14, 7; 21, 10.

Sacred fires, Dk. VII, 7, 2.

Sagastan, land, Int. 6, 47; Dk. VII, 4, 31.

Salm, prince, Dk. VII, 1, 30.

Samak, man, Dk. VII, 1, 15.

INDEX.

179

Saman , patron., Dk. VII, 1, 32; V,

, 8.

Sanskrit, Int. 78.

Saoshyant, apostle, Int. 30,

Sari, town, Zs. 22, 8.

Sas4nian, Int. 9, 31, 50, 57, 68, 69.

Satavés, star, Zs. 22, 9.

Selections of Zad-sparam, Int. 1,15, 24.

Semiramis, queen, Int. 71, 74.

Shahpthar II, king, Int. 26, 58, 61, 63, 64, 88; Dk. VII, 7, 19 n.

— III, king, Int. 64, 87.

Sham= Shim, land, Zs, 20, 4 n.

Shap4n, Dk. VII, 7,3

Shapigfn or Shaspigin, Dk. VII, 7,

Shapir-abfi, 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.

Shedaspé, Dk. VII, 8, 47.

Shemig-abfi, woman, Dk. VII, 8, 55.

Sirk4n, town, Zs. 12, 0 n.

Siyah-t6ra, man, Dk. VII, 2, 70.

Siyamak, man, Dk. VII, 2, 70; V, 1,8; 4,13 Zs, 18, 6

Styavakhsh, } prince, Dk. VII, 1, 39.

Ség-t6r4, man, Dk. VII, 2, ‘70.

Séshans, apostle, Int. 12, 13, 553 Dk. VII, 1, 42, §3; 10, 10, 153 Li, 1, 2; V, 2, 15; 3, 3; Zs. 21, 7.

Spendarmad, angel, Int. 6, 15, 553 Dk, VII, 2, 19; 4 57, 58; 8, 5 n; Zs, 12, 2, 3, 5, 6; 16, 3; 22,9; 23, 4.

— month, Zs, 21, 1. .

Spend-d4d, prince, Int. 39, 55; Dk. VII, 7,5; 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,

Spét6-t6ra, man, Dk. VII, 2, 70.

Spitam, man, Dk. VII, 2, 70; Zs. 18, 6.

Spitamas, tribe, Int. 30; Dk. VII, 3, 9, 11, 29, 575 7, 27; 8, 22,

39, 55; Dk. VII, 7,5; 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,

Spét6-t6ra, man, Dk. VII, 2, 70.

Spitam, man, Dk. VII, 2, 70; Zs. 18, 6.

Spitamas, tribe, Int. 30; Dk. VII, 3, 9, 11, 29, 575 7, 27; 8, 22,

35- Spitéis, priest, Dk. VII, 6,.12. Sritak= Thritak, man, Zs. 18, 6. Srit6, hero, Int. 8, 15,55; Dk. VII, 2, 63, 64; 6, 2, 3, 5) 7-9, II, 135 Zs, 12, 10, 12-14, 16, 18, 20, 22, 24, 25.

Srit6, woman, Zs, 28, 11. Srébdvar, snake, Dk. VII, 1, 32. Srésb, angel, Dk. Vi, 3, 173 Zs.

18, 9

Srtitvok-spadak, priest, Dk. VII, 7, 8, 10,

SOidkar nask, Int. 44.

Sfirak, land, Zs. 20, 4 n.

Sénév, priest, Int. 9, 54, 55; Dk. VII, 7,6; Zs. 38, 11.

Tabaristan, land, Dk. VII, 7, 14 n. TAakhmérup, king, Int. 48, 55; Dk. VII, 1, 19; V, 1, 83 4, 3.

Talmud, "MS., Dk. Vv, l,an,

Tandpthar, sin, Dk. Vii, 4, 19, 20.

Tanvasar, priest, Int. 9, 62; Dk. VII, 7, 14, 17, 18.

Tdz, man, Dk. VII, 1, 34.

Tegend, r., Zs. 22, 7 n.

Ten admonitions, MS., Zs, 24, 10-

19.

Thritak, man, Dk. VII, & 70.

Tistar, star, Dk. VII, 3 38 n,

Tégan, r., Zs. 22; 7.

Trojan war, Int. 71.

Tag, ‘Prince, Dk. VU, 1, 30.

Tfimasp, prince, Dk. Vil, 1, 31.

Tair, land, Dk. VII, 1, 31, 39.

— ~T iranian, Int. 6 6, 47; Dk. VII, 4, 6-10, 14-16, 20; 5, 12n; Ui, 3; V, 8, 2; Zs. 18, 3, 4; 17, 6; 20,

Torin, land, De. VII, 2, 62; Zs.

Toranian’ Dk. VII, 2, 9 n, 63, 68; 3, 28; 7,19; 9,13; Zs.12, 17. Turkish demons, Dk. VII, 8, 47.

Urugadhasp, man, Dk. VII, 2, 70. Usikhsh, Int. 30. Uspsnu, man, Dk. VII, 6, 12 n.

Vadak, woman, Dk. VIT, 2, 64; Zs. 12, 13.

Vadast = Vaédvdist, Zs. 16, 3.

Vaédist, man, Dk. VII, 2, 70; Zs. 18, 6.

Vaédv6ist, karap, Int. 6, 47; Dk. VII, 2, 90; 4, 21, 23, 24. Vaégered, prince, Int. 3; Dk. VII,

1, 16; V, 4, 2. Vakgir, land, Dk. VIT, 1, 39. Vandfravisn, man, Dk. VII, 2, 70. Varahran fire, Zs. 22, 7. Vars, hair, Dk. VII, 4, 85.

N 2 -

180

PAHLAVI TEXTS.

VarstmAnsar nask, Int. 10. 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,

7o n.

Virafsang, man, Dk. VII, 1, 34 n.

Visperad, MS., Int. 3.

Visraps, tribe, Dk. VII, 6, 2, 7, 9, 11; Zs. 12, ron.

Vistasp, king, Int. 6-10, 14, 19, 29, 47, 49, 52, 55,70; Dk. VII, 1, 2; 2,9 n; 8, 31; 4, 63-67, 69-71, 74-76, 83-85, 89, 90; 5, 1, 2, 6, 7, 125 6, 1,2, 5, 6, 8, ITN, 12-14 3 7, 1, 2, 5, 38, 395 V, 2, 8, 10; 3, 1; Zs. 16, 12, 13; 28, 5, 7.

Vivang,ha, man, Dk. VII, 1, 20; 2, 70; Zs, 18, 6.

Vizak, woman, Dk. VII, 2, 70; Zs. 13, 6.

Vohfimanéd, angel, Int. 5, 16, 55; Dk. VII, 1, 4; 2, 17, 19, 24-26, 29, 33; 8, 17, 22, 26, §1, 52, 54, 56, 58-60, 62 ; 4, 29, 57, 74,75, 78; 7,19; V, 2,5, 93 Zs. 14, 9-12; 16,9; 20, 3; 21, 8, 11, 123 22, 3, 6n.

— king, Int. 9, 55; Dk. VII, 7, 5.

Vohfiném, man, Int. 55; Zs. 28, 8,

11.

Vohi-r646, man, Dk. VII, 8, 55; 9 18; 10, 15.

Vologeses I, king, Int. 88, 89.

— III, king, Int. 61, 88.

’

Wilson’s Parsi Religion, Int. 31.

14, 9-12; 16,9; 20, 3; 21, 8, 11, 123 22, 3, 6n.

— king, Int. 9, 55; Dk. VII, 7, 5.

Vohfiném, man, Int. 55; Zs. 28, 8,

11.

Vohi-r646, man, Dk. VII, 8, 55; 9 18; 10, 15.

Vologeses I, king, Int. 88, 89.

— III, king, Int. 61, 88.

’

Wilson’s Parsi Religion, Int. 31.

Witch, Dk. VII, 1, 19; 5, 8; V, 2, 33 Zs. 17, 4.

Witchcraft, Dk. VII, 2, 6, 7, 63; 8,

_ 4,8; 4,723; 5, 8; 8, 6,

Wizard, Dk. VII, 1, 19, 31, 39 3 2, 8, 53, 54, 66; 3, 5, 42-44; 8, 29; V, 2, 3, 4,83; Zs. 14, 3, 13, 16; 16, 2, 3; 17,43 18, 1, 5.

Wrath, demon, Int, 16.

Xanthus of Lydia, Int. 71. Xerxes, king, Int. 71, 73.

Yadkar-t Zariran, MS., Dk. VII, 4,

770, 86n,

Yatha-ah@-vairy6, Dk. VII, 1, 4 n, 12 n; 4, 41, 56, 61, :

Yazdakard I, king, Int. 64, 66, 87, 88 n.

— I1 and IIT, kings, Int. 58, 61.

Yim, king, Int. 55; Dk. VII, 1, 20- 22, 24, 25, 26 n, 32, 365; 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. 11.

Yfigyast, meas., Dk. VII, 8, 16, 45.

Zad-sparam, priest, Int. 15, 253 Zs.

12, on. Zagh, man, Dk. VII, 6, r1n. Zainigav, prince, Dk. VII, 1, 34n. Zak, karap, Dk. VII, 2, 9 n; 4, 64, 6

7. Zand, Int. 37; Dk. VII, 8, 22, 36;

9 DY) 4-

Zarathustra, apostle, Int. 30; Dk. VII, 1, 34n.

Zaratfst, apostle, Int. 1-4, 6-8, 10, 15-17, 19, 20, 29, 32-43, 46-50, 52, §5, 61, 70-75, 77, 78; Dk. VII, 1, 3, 34, 43, 513 2, 2, 3, gN, 10, 14, 1§-22, 24 n, 27, 29, 36-40, 42, 43, 46, 47, 52, 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, 11, 12, 14, 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, 70, 72-74, 86, 90; 5,1, 3, 4-8; 6, 1, 12, 133 ‘7, 2, 14, 18, 19, 22, 29, 33-35, 37; 8, 1, 24, 25, 27, 29, 36, 38, 40, 42, 43, 48, 50, 51, 55, 56, 593

, 1, 6, 18, 19; 10, 15; V,

7; 2,1; 8,1, 2,43 Zs. 12, 6, 7; 18, 1, 4-6; 14, 1, a, 8, 12, 153 15, I, 3, 4-6; 16, 1-4, 6, 7, 9-13; 17,1, 6; 18, 2, 3, 6, 73 19, 2, 4-73; 20, 2, 5,9, 11- 13, 16; 21, 2, 3) 5-9, 11, 12, 14, 15,17, 24; 22, 2, 3,6-12,13n3 23, 1, 7-11, 13.

Zaratist of the Spitamas, Dk. VII, 1, 2, 8, 41, 43, 44; 2, 67, 68; 3, 55, 56, 58, 60; 4, 15, 32, 39, 59) 75, 79, 81, 82, 86, 89; 5, 3; 7, 28; 8, 23, 31, 32, 34; V,1, 7; Zs.12, 12; 21, 10.

Zaratfist, priest, Int. 64, 66, 70, 88.

Zaratdst-namak of Zs., contents,

Int. 15-19; MSS., Int. 24. ”

INDEX.

181

Zaratfstship, Dk. V, 4, 6.

Zarir, prince, Dk. VII, 4, 77 n; V, 2, 12.

Zartust Bahram Pazd@, writer, Int. 32, 43, 46.

Zartust-namah, Persian, Int. 31, 45, 46; Dk. VII, 4, 70 n; 5, 12 n; contents, Int. 32-44.

Zbaurvant, man, Dk. VII, 7, 12 n.

Zend, r., Zs, 32, 7 n.

Zéis, man, Dk. VII, 2, 3, 4.

Zéndak, r., Zs. 22, 7 n.

Zoroaster, Int. 74, 75.

Zoroastrian epoch, Int, 52.

— legends, Int. 14, 2¢, 27, 51, 59; scattered in other Pahl. texts, Int. 39; in Av., Int. 30, 31.

Zéti, priest, Dk. VII, 8, 8.

Zrayang,hau, priest, Dk. VII, 7, 8,

10, Zisak, man, Dk. VII, 2, 70; Zs. 13, 6.

N 3

ERRATUM.

22, 7 n.

Zoroaster, Int. 74, 75.

Zoroastrian epoch, Int, 52.

— legends, Int. 14, 2¢, 27, 51, 59; scattered in other Pahl. texts, Int. 39; in Av., Int. 30, 31.

Zéti, priest, Dk. VII, 8, 8.

Zrayang,hau, priest, Dk. VII, 7, 8,

10, Zisak, man, Dk. VII, 2, 70; Zs. 13, 6.

N 3

ERRATUM.

P. 20, 4. 4, The name of the district of Alak should probably be read Arak, as the province is called Ragh in Zs, XVI, 13.

TRANSLITERATION

OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SACRED Books oF THE East.

CONSONANTS.

MISSIONARY ALPHABET,

T Class.

II Class.

—

IIT Class,

Zend.

Pehlevi.

Persian.

Arabic,

Hebrew.

Gutturales.

1 Tenuis... ee eee

2 »

aspirata ...

3 Media... eee

4 4

aspirata. eee

5 Gutturo-labialis . ..

6 Nasalis.. wee cee

7 Spiritus asper.... lenis. .... asper faucalis

8 ” 9 9 lo , 1, 122 ,,

(palatales, &c.)

lenis faucalis

asper fricatus . . o lenis fricatus .. .

Gutturales modificatae

13 Tenuis .. eee ee en

14 ly

aspirata ..

15 Media eooeeecee

16. Oy, 7 4

aspirata. . . Nasalis ...

hi (ng)

| i

ese

TRANSLITERATION OF ORIENTAL ALPHABETS,

183

CONSONANTS (continued).

MISSIONARY ALPHABET.

I Class,

II Class.

III Class.

Zend.

Pehlevi. | Persian. | Arabic.

Hebrew.

Chinese.

18 Semivocalis «2.2.06

19 Spiritus asper «eevee 20'/ 33 lenis . eee 21 35 asper assibilatus 22 gs lenis assibilatus

Dentales, 93 Tenia éssdie d.%, 21408 24 4, aspirata. . cee 25 ~=,, _ assibilata 26. Media’ 2.06 6 e808 27 ~=«sy_~Ssaapirata. 28-° «5. ‘nssibilata ce ccecs.6 29 Nasalis. . ee eeccee 30 Semivocalis .....2.2. 31 PA mollisl... 32 a mollis 2... 33 Spiritus asper 1... 34 » asper2 eevee 35 » lenis sseces 36 » asperrimus1..

37)

asperrimus 2. .

2 o

init.

D: Ds 9

S 4

“— Ra) ~~

De"

184

TRANSLITERATION OF ORIENTAL ALPHABETS

Dentales modificatae (lingualos, &c.)

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Labiales. 48 Tenuis ......0c00 49 ,, aspirata ....e- 50 Media ..ccccvecces 51, ~=—s aspirata... ee 52 Tenuissima. ....eeees 53 Nasalis. .. cece ceee 54 Semivocalis ... eee 55 ” aspirata . oo 56 Spiritus asper ... 2.6 57 » lenis. scccecee 58 Anusvéra...eeccees 59 Visargae .ceccscoes

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FOR THE SACRED BOOKS OF THE EAST.

185

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MISSIONARY ALPHABET.

I Class.

II Class.

III Class.

Pehlevi

Persian.

Arabic.

Hebrew.

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FOR THE SACRED BOOKS OF THE EAST.

185

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MISSIONARY ALPHABET.

I Class.

II Class.

III Class.

Pehlevi

Persian.

Arabic.

Hebrew.

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TRANSLITERATION OF ORIENTAL ALPHABETS.

OXFORD PRINTED AT THE CLARENDON PRESS BY HORACE HART, M.A. PRINTER TO THE UNIVERSITY

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A CATALOGUE

Clarendon Dress Dublications,

—_—_——

Contents.

I. Literature and Philology

§ 1. Dictionaries, Grammars, &c.

§ 2. Anglo-Saxon and English

§ 8. European Languages, Mediaeval and Modern

1. French, Italian, &c. 2. German, &. 3. Scandinavian. § 4. Classical Languages . 1. Latin. . . 2. Greek . .

§5. Oriental Languages .

§ 6. Anecdota Oxoniensia Series

II. Theology . . . A. The Holy Scriptures, &c. B. Fathers of the Church, &c. C. Ecclesiastical History, &c. D. Liturgiology . . E. English Theology .

III. History, Biography, &. Iv. Law . . . ° . V. Philosophy, Logic, &..

VI. Physical Science and Mathematics, &o..

VII. Art and Archaeology . VIII. Palaeography. . .

PAGE

. I-54 . I-5 6

. 17 . 17 . 20 23

. 24 . 24 32

° 52 + 55-67 . 55 . 60 . 62 . 64 . 65 - 68-77 78

. 80 82-90

. 92

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Clarendon Drees, Orford.

I, LITERATURE AND PHILOLOGY. SECTION I. DICTIONARIES, GRA MMA RS, é&e.

ANGLO-SAXON. An Anglo-Saxon Dictionary, based on the MS. Collections of the late JoszrpaH Boswortn, D.D. Edited and enlarged by Prof. T. N. ToLLER, M.A.

Parts I-III. A-SAR. 4to, stiff covers, 158. each. Part IV. Sect. I. SAR-SWIDRIAN. 82. 6d. » Sect. 11. SWip-SNEL-YTMEST, 183s. 6d. *,* A Supplement, which will complete the Work, is in active preparation.

s Dictionary of Anglo-Saxon. By H. Sweet, M.A., Ph.D., LL.D. Small 4to, 8s. 6d. net.

ARABIC. A Practical Arabic Grammar. Compiled by A.O. Green, Lieut.-Colonel, R.E.

Part I. Third Edition. Enlarged. Crown 8vo, 78. 6d. Part Il. Third Edition. Revised and Enlarged. 108. 6d.

BENGALI. A Grammar of the Bengali Language; Literary and Colloquial. By Jonn BEamES. Crown 8vo,cloth, 78. 6d.; cut flush, 68.

BOHEMIAN. A Grammar of the Bohemian (or Cech) Language. By W. R. Moxrritt, M.A. Crown 8vo, 6s.

Crown 8vo, 78. 6d. Part Il. Third Edition. Revised and Enlarged. 108. 6d.

BENGALI. A Grammar of the Bengali Language; Literary and Colloquial. By Jonn BEamES. Crown 8vo,cloth, 78. 6d.; cut flush, 68.

BOHEMIAN. A Grammar of the Bohemian (or Cech) Language. By W. R. Moxrritt, M.A. Crown 8vo, 6s.

Oxford: Olarendon Press. London: Hrexny Frowpr, Amen Corner, E.C. B

2 I. Literature and Philology.

BURMESE. A Burmese Reader. By R. F. St. ANDREW St. Joun, Hon. M.A. Crown 8vo, 108, 6d.

CELTIC. Ancient Cornish Drama. Edited and translated by E. Norkis, with a Sketch of Cornish Grammar, an Ancient Cornish ocabulary, &c. 2 vols. 8vo, 218, The Sketch of Cornish Grammar separately, stitched, 2s. 6d.

CHINESE. A Handbook of the Chinese Language. By James SUMMERS. 8vo, half-bound, 28s.

ENGLISH. A NEW ENGLISH ‘DICTIONARY, on Historical Principles: founded mainly on the materials collected by the Philological Society. Imperial 4to. Edited by J. A. H. Murray, LL.D., &c.

££. d.

Vol. I. } : ! By Dr. Murray. . . . . . . Half-moroceco 212 6

Vol. II. © ByDr. Murray. . .. . . . Half-morocco 212 6 D ) By Dr. Murray

Vol. IIL, Ez ; By Mr. Bradley §° * °° °° Half-morocco 212 6

Vol, IV. é By Mr. Bradley. . . . . . « Half-morocco 212 6

Vol. V. H—K. By Dr. Murray. In the Press, Vol. VI, L—N. By Mr. Bradley. In the Press,

FINNISH. A Finnish Grammar. By C.N.E. Exot, M.A.

Crown 8vo, roan, 108. 6d.

GOTHIC. A Primer of the Gothic Language. Containing the Gospel of St. Mark, Selections from the other Gospels, and the Second Epistle to Timothy. With Grammar, Notes, and Glossary. By JosEPH Waicut, M.A., Ph.D. Second Edition, Extra fcap. 8vo, cloth, 4s. 6d.

GREEK. A Greek-English Lexicon, by H.G. Liwpett, D.D., and Rosgrt Soort, D.D. Eighth Edition, Revised, 4to, 11. 168.

—— An Intermediate Greek-English Lexicon, founded upon the Quarto Edition. Small 4to, 128. 6d.

~-—- A Greek-English Lexicon, abridged from the Quarto Edition, chiefly for the use of Schools. Square 12mo, 78. 6d.

—— A Concordance to the Septuagint and the other Greek Versions of the Old Testament (including the Apocryphal Books). By the late Epwin Hartcn, M.A., and H, A. Reppata, M.A. In six Parts. Imperial 4to, 218. each.

--— Supplement, Fase. L Containing a Concordance to

the Proper Names occurring in the Septuagint. By H. A. Repratu, M.A. Imperial 4to, 168, :

For details see page 6.

Oxford: Olarendon Press,

Dictionaries, Grammars, &'e. 3

GREEK (continued). Acopious Greek-English Vocabulary, compiled from the best authorities. 24mo, 38.

Etymologicon Magnum. Ad Codd. mss. recensuit et

notis variorum instruxit T.GarisForD,8.T.P. fol. 1/. 148.

Suidae Lexicon. Ad Codd. mss. recensuit T. GaisrorD, 8S.T.P. TomilII. fol. a. 2e.

HEBREW. A Hebrew and English Lexicon of the Old Testament, with an Appendix containing the Biblical Aramaic, based on the Thesaurus and Lexicon of Gzsrnius, by Franois Brown, D.D., S. R. Driver, D.D., and C, A. Briaes, D.D. Small 4to, 28. 6d. each,

Parts I-IX. yiy—®

TomilII. fol. a. 2e.

Parts I-IX. yiy—®

Gesenius’ Hebrew Grammar, as Edited and Enlarged by E, Kavrzsou. Translated from the Twenty-fifth German Edition by the late Rev. G. W. Coitins, M.A. The Translation revised and adjusted to the Twenty-sixth Edition by A. E. CowLky, M.A. 8vo, 218.

The Book of Hebrew Roots, by Abu ’1-Watip Marwin IBN JANAH, otherwise called Rassf YOnin. Now first edited, with an Appendix, by AD. NEUBAUER, M.A. 4to, 21.78. 6d.

—— A Treatise on the use of the Tenses in Hebrew. By 8. R. Driver, D.D. Third Edition. Crown 8vo, 7#.6d.

HINDUSTANI. A Hindisténi Grammar. By A, O. Green, Lieut.-Colonel, R.E. Crown 8vo, cloth. PartI. 886d. PartII. 7s. 6d.

ICELANDIC. An Icelandic-English Dictionary, based on the MS. collections of the late RicHaRD CLEASBY. Enlarged and completed by G. Viertsson, M.A. 4to, 31. 78.

A List of English Words the Etymology of which is illustrated by comparison with Icelandic. Prepared in the form of an Appendix to the above. By W. W. Skgat, Litt.D. Stitched, ae.

An Icelandic Primer, with Grammar, Notes, and Glossary. By Henzy Sweet, M.A.,Ph.D. Second Edition, Extra fcap. 8vo, 38. 6d.

An Icelandic Prose Reader, with Notes, Grammar, and Glossary, by Dr. GupBRAND VieFGsson and F. York Powsx, M.A. Extra foap. 8vo, 108. 6d.

LATIN. A Latin Dictionary, founded on Andrews’ edition of Freund’s Latin Dictionary, revised,enlarged,and in great part re-written, by Cuagtron T. Lewis, Ph.D., and CHARLES SHornt, LL.D. 4to, 12. 58.

London : Hexrr Frowpx, Amen Corner, E.O. B2

4 I, Literature and Philology.

Latin (continued). A School Latin Dictionary. By Cuartton T. Lewis, Ph.D. Small 4to, 18s.

—— An Elementary Latin Dictionary. By Cuariton T. Lewis, Ph.D. Square 8vo, 7s. 6d.

Scheller’s Dictionary of the Latin Language, revised and translated into English by J. E. RIDDLE, M.A. fol. 218.

Contributions to Latin Lexicography. By Henry

NerriesHip, M.A. 8vo, 218.

MELANESIAN. The Melanesian Languages. By Ropert H. Coprineton, D.D. 8vo, 188.

RUSSIAN. A Grammar of the Russian Language. By W.R. Morini, M.A. Crown 8vo, 6s.

SANSERIT. A Practical Grammar of the Sanskrit Language, arranged with reference to the Classical Languages of Europe, for the use of English Students, by Sir M. Monrgen-WILLIAMs, D.C.L. Fourth Edition. 8vo, 158.

——A Sanskrit-English Dictionary, Etymologically and Philologically arranged, with special reference to cognate Indo-European Languages. By Sir Moniek Monrger-WItiiams, M.A., K.C.1.E., with the collaboration of Prof. E. Lrumann, Ph.D., and Prof. E. CaPPELLER, Ph.D., and other Scholars. New Edition, greatly Enlarged and Improved. 4to, cloth, bevelled edges, 37. 138. 6d.; Half-morocco, 4/. 48.

By Sir Moniek Monrger-WItiiams, M.A., K.C.1.E., with the collaboration of Prof. E. Lrumann, Ph.D., and Prof. E. CaPPELLER, Ph.D., and other Scholars. New Edition, greatly Enlarged and Improved. 4to, cloth, bevelled edges, 37. 138. 6d.; Half-morocco, 4/. 48.

Nalopékhyénam, Story of Nala, an Episode of the Mah4-Bhirata: the Sanskrit text, with a copious Vocabulary, and an improved version of Dean MiILMAn’s Translation, by Sir M. MontER- WILLIAMS, D.C.L. Second Hdition, Revised andImproved. 8vo, 158. Sakuntalé. A Sanskrit Drama, in Seven Acts. Edited by Sir M. Montern-Wituiams, D.C.L. Second Hdition. 8vo, 218.

SWAHILI. English-Swahili Dictionary. By A. C. Mapan, M.A. Extra feap. 8vo, 78. 6d. net.

SYRIAC. Thesaurus Syriacus: collegerunt Quatremére, Bernstein, Lorsbach, Arnoldi, Agrell, Field, Roediger: edidit R. Paynx Surru, 8.7.P. , Vol. I, containing Fasciculi I-V, sm. fol., 52. 58. Vol. Il, completing the work, containing Fasciculi VI-X, 81. 8s. *,* The Fasciculi may also be had separately. Fasc. I-VI, 10. 18. each; VII, 12. 118. 6d.; VIII, 12. 168.; IX, 12. 5s. Fasc, X, Pars I, 1/. 168.; Pars II, 158.

Compendious Syriac Dictionary. Founded upon the above, and edited by Mrs. MaReoulouTH. In Four Parts. Parts I-III, 88. 6d. net each. (Part IV, in the Press.)

Oxford: Clarendon Press,

Dictionaries, Grammars, Gc. 5

SYRIAC. Dictionary of the Dialects of Vernacular Syriac as spoken by the Eastern Syrians of Kurdistan, North-West Persia, and the Plain of Mogul. By A. J. Mactgan, M.A., F.R.G.S. Small 4to, 11. gs.

TAMIL. First Lessons in Tamil. By G. U. Pops, D.D. Fifth Edition. Crown 8vo, 78. 6d.

—— The First Catechism of Tamil Grammar. By G. U. Pore, D.D., with an English Translation by D. 8. Hzpniox, B.A, Crown 8vo, 3s.

—— The Naladiyar, or Four Hundred Quatrains in Tamil.

Edited by G. U. Porzg, D.D. 8vo,18s. Large Paper, half Roxburgh. 2l.

Also tn paper covere—Part I, Quatrains 1-130, 38. 6d. Part II, Quatrains 131-320, 48. 6d, Lexicon only, 6s.

—— The Tiruvagagam, or ‘Sacred Utterances’ of the Tamil Poet, Saint, and Sage, Manikka-vagagar. The Tamil Text of the Fiftyone Poems, with English Translation, Introductions, Notes, and Tamil Lexicon. By the same. Royal 8vo, 21s. net.

BIBLIOGRAPHICAL WORKS.

Cotton’s Typographical Gazetteer. First Series. 8vo, 128. 6d. —— Typographical Gazetteer. Second Series, 8vo, 128. 6d. *,* Coptes of the Seoond Series cannot be supplied separately. Dowling (J.G.). Notitia Scriptorum SS. Patrum aliorumque

vet. Eccles. Mon. quae in Collectionibus Anecdotorum post annum Christi MDCO. in lucem editis continentur. 8vo, 48. 6d.

Ebert’s Bibliographical Dictionary, translated from the

German. 4 vols. 8vo, 11. 108.

The Early Oxford Press. A Bibliography of Printing and Publishing at Oxford, ‘1468’-1640. With Notes, Appendices, and I}lustrations. By Farconen Mapax, M.A. Demy 8vo, cloth, 18s.

London: Hzxrxy Frowpr, Amen. Corner, E.0.

6 _ I, Literature and Philology.

SECTION II. ANGLO-SAXON AND ENGLISH.

——

The Early Oxford Press. A Bibliography of Printing and Publishing at Oxford, ‘1468’-1640. With Notes, Appendices, and I}lustrations. By Farconen Mapax, M.A. Demy 8vo, cloth, 18s.

London: Hzxrxy Frowpr, Amen. Corner, E.0.

6 _ I, Literature and Philology.

SECTION II. ANGLO-SAXON AND ENGLISH.

——

HELPS TO THE STUDY OF THE LANGUAGE AND

LITERATURE.

—+—e

ANEW ENGLISH DICTIONARY on Historical Principles, founded mainly on the materials collected by the Philological Society. Imperial 4to. Edited by J. A. H. Murray, LL.D., &e.

Present STATE OF THE Wor. Vol. I.(A,B) By Dr.Murray ... . . . Half-morocco Vol. II. (0) By Dr. Murray . . . . . . Half-morocco Vol. III. (D, B) By Dr. Murray and Mr. Bradley . Half-morocco Vol. IV. (F,G) By Mr. Bradley . . . . . . Half-morocco F-Field .. 2... Field-Frankish

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Vol.V. H-K. By Dr. Murray. 4

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4@ Also, commencing with the letter A, monthly numbers of 88 pages, 38.6d. each.

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Oxford: Clarendon Press.

Anglo-Saxon and English, 7

Bosworth and Toller. An Anglo-Saxon Dictionary, based on the MS. collections of the late JoszpH BoswortH, D.D. Edited and enlarged by Prof.T, N.Totrzr,M.A. PartsI-III. A-SAR. 4to, stiff covers, 158. each. Part IV. Sect. 1. SAR-SWIDRIAN. 8s. 6d. Part IV. Sect. I. SWip-SNEL-YTMEST. 183. 6d.

Bright. The Gospel of St. Luke in Anglo-Saxon. Edited from the MSS. With Introduction, Notes, and Glossary. By Jauzs W. Baieut, Ph.D., Professor of English Philology at the Johns Hopkins Univ., (Baltimore). Extra feap. 8vo, 58.

Earle. A Book for the Beginner in Anglo-Saxon. By Joun EarieE, M.A. Third Hdition. Extra fcap. 8vo, 28. 6d.

The Philology of the English Tongue. %fth Edition, Newly Revised. Extra fcap. 8vo, 88. 6d.

Mayhew. Synopsis of Old English Phonology. By A. L. Mayrurw, M.A. Extra fcap. 8vo, bevelled boards, 88. 6d.

Mayhew and Skeat. A Concise Dictionary of Middle English, from A.D. 1150 to 1580. By A. L. MayHEw, M.A., and W. W. SkzEart, Litt.D. Crown 8vo, half-roan, 78. 6d.

Extra fcap. 8vo, 88. 6d.

Mayhew. Synopsis of Old English Phonology. By A. L. Mayrurw, M.A. Extra fcap. 8vo, bevelled boards, 88. 6d.

Mayhew and Skeat. A Concise Dictionary of Middle English, from A.D. 1150 to 1580. By A. L. MayHEw, M.A., and W. W. SkzEart, Litt.D. Crown 8vo, half-roan, 78. 6d.

Murray. The Evolution of English Lexicography. By James A, H. Murray, LL.D., &. (Romanes Lecture, 1900), 8vo, 28.

Skeat. An Etymological Dictionary of the English Language, arranged on an Historical Basis. By W. W. Sxear, Litt.D. Third Edition. 4to, al. 48.

A Supplement to the First Edition of the above. 4to, 2. 6d.

—— A Concise Etymological Dictionary of the English Language. New Hdition. Re-written and re-arranged. Crown 8vo, 53. 6d.

—— Principles of English Etymology :

First Series. The Native Element. Second Edition. Crown 8vo, toe. 6d. Second Series. The Foreign Element. Crown 8vo, 108.6d.

—— A Primer of English Etymology. Third and Revised Edition. Extra feap. 8vo, stiff covers, Is. 6d.

Notes on English Etymology; chiefly reprinted from the Transactions of the Philological Society, Crown 8vo, 8s. 6d. nef. —— A Student’s Pastime: being a Select Series of Articles

reprinted from ‘Notes and Queries. Crown 8vo, 7s. 6d. net.

— Twelve Facsimiles of Old English Manuscripts, with Transcriptions and an Introduction. 4to, paper covers, 7. 6d.

Stratmann. A Middle English Dictionary, containing Words used by English Writers from the Twelfth to the Fifteenth Century. By

Francis HENRYSTRATMANN. A New Edition, Re-arranged, Revised, and Enlarged by Hengy BRaDLEY,M.A. Small 4to, half-morocco, 17. 118. 6d.

London: Humrr Frowpr. Amen Corner. E.C.

8 I. Literature and Philology.

Sweet. A New English Grammar, Logical and Historical. Part I. Introduction, Phonology, and Accidence. By Henry Sweet, M.A., Ph.D., LL.D. Crown 8vo, 108. 6d.

—— —— Part Il. Syntax. Crown 8vo, 38. 6d.

—— A Short Historical English Grammar. Extra feap. 8vo, 48. 6d.

— A Primer of Historical English Grammar. Extra

feap. 8vo, 28.

—— History of English Sounds from the Earliest Period. With full Word-Lists. 8vo, 148.

—— The Student’s Dictionary of Anglo-Saxon. Small 4to, 8s, 6d. net.

First Steps in Anglo-Saxon, Extra feap. 8vo, 28. 6d.

—— An Anglo-Saxon Primer, with Grammar, Notes, and Glossary. Kighth Edition. Extra foap. 8vo, 28. 6d.

—— An Anglo-Saxon Reader. In Prose and Verse. With

Grammatical Introduction, Notes, and Glossary. Seventh Edttion, Revised and Enlarged. Crown 8vo. 9s. 6d.

A Second Anglo-Saxon Reader. Extra feap. 8vo, 42. 6d. —— Old English Reading Primers:

I. Selected Homilies of Alfric. Second Edition, 28. II. Extracts from Alfred’s Orosius. Second Hdition, 28.

—— First Middle English Primer, with Grammar and Glossary. Second Edition. Extra feap. 8vo, 28. 6d.

—— Second Middle English Primer. Extracts from Chaucer, with Grammar and Glossary. Second Edition. Extra fcap. 8vo, 38. 6d.

II. Extracts from Alfred’s Orosius. Second Hdition, 28.

—— First Middle English Primer, with Grammar and Glossary. Second Edition. Extra feap. 8vo, 28. 6d.

—— Second Middle English Primer. Extracts from Chaucer, with Grammar and Glossary. Second Edition. Extra fcap. 8vo, 38. 6d.

—— Elementarbuch des Gesprochenen Englisch. Grammatik, Texte und Glossar. Third Edition. Extra fcap. 8vo, stiff covers, 28. 6d.

A Primer of Spoken English. Second Edition, Revised. Extra fcap. 8vo, 38. 6d.

— An Icelandic Primer, with Grammar, Notes and Glossary. Second Edition. Extra foap. 8vo, 38. 6d.

—— A Primer of Phonetics, Extra feap. 8vo, 38. 6d.

—— A Manual of Current Shorthand, Orthographic and Phonetic, Crown 8vo, 4s. 6d.

Oxford: Clarendon Press,

Anglo-Saxon and English. 9

Fancock. An Elementary English Grammar and Exercise Book, By O.W.Tancocx,M.A. Third Edition, Extrafeap. 8vo, 18. 6d.

—— An English Grammar and Reading Book, for Lower Forms in Classical Schools. Fourth Edition. Extra foap. 8vo, 3#.6d.

Saxon Chronicles. Two of the Saxon Chronicles Parallel ; with Supplementary Extracts from the others. A Revised Text. Edited, with Introduction, Notes, Appendices, and Glossary, by C. PLUMMER, M.A., and J. Eagie, M.A. Two Volumes. Crown 8vo, half-roan.

Vol.I, Text, Appendices, and Glossary. 108. 6d. Vol. II. Introduction, Notes, and Index. 128. 6d.

—— (787-1001 A.D.) Crown 8vo, stiff covers, 38.

Specimens of Early English. A New and Revised Edition. With Introduction, Notes, and Glossarial Index.

Part I. From Old English Homilies to King Horn (a.D. 1150 to A.D. 1300). By R. Moris, LL.D. Second Edition. Extra fcap. 8vo, ga.

Part II. From Robert of Gloucester to Gower (A.D, 1298 to A.D. 1393). By R. Morzis, LL.D., and W.W. Sxzat, Litt.D. Fourth Edition, Revised. Extra foap. 8vo, 78. 6d.

Specimens of English Literature, from the ‘Ploughman’s Crede’ to the ‘Shepheardes Calender’ (A.D. 1394 to A.D. 1579). With Iatroduction, Notes, and Glossarial Index. By W. W. Sxzart, Litt.D. Siath Edition. Extra feap. 8vo, 72. 6d.

Typical Selections from the best English Writers, with Introductory Notices. In 2 vols. Second Edition. Extra fcap. 8vo, 38. 6d. each.

Vol. I. Latimerto Berkeley. Vol. II. Popeto Macaulay.

An English Miscellany. Presented to Dr. Furnivall in honour of his Seventy-fifth Birthday. With Portrait and Illustrations. 8vo, cloth extra. 11. 18.

A SERIES OF ENGLISH CLASSICS.

The Deeds of Beowulf. An English Epic of the Eighth Century done into Modern Prose. With an Introduction and Notes, by Joun EaRte, M.A. Crown 8vo, 8s. 6d.

Alfred. King Alfred’s Old English Version of Boethius, De Consolatione Philosophiae. Edited from the MSS., with Introduction, Critical Notes, and Glossary. By WaLtTER JOHN SEDGEFIELD, M.A. Melb., B.A. Cantab. Crown 8vo, Ios. 6d.

—— King Alfred’s Version of the Consolations of Boethius.

Done into Modern English, with an Introduction. By the same. Extra feap. 8vo, 4s. 6d. .

London : Hzxzy Frowpz, Amen Corner, E.C.

By WaLtTER JOHN SEDGEFIELD, M.A. Melb., B.A. Cantab. Crown 8vo, Ios. 6d.

—— King Alfred’s Version of the Consolations of Boethius.

Done into Modern English, with an Introduction. By the same. Extra feap. 8vo, 4s. 6d. .

London : Hzxzy Frowpz, Amen Corner, E.C.

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The Ormulum, with the Notes and Glossary of Dr. R. M. Wars. Edited by R. Hort, M.A. 2 vols, Extra fcap. 8vo, 1. ts.

CHAUCER.

The Complete Works of Geoffrey Chaucer. Edited, from

numerous Manuscripts, by W. W. Sxkxzat, Litt.D. In Six Volumes, demy 8vo, with Portrait and Facsimiles. 41. 168., or 16s. each volume.

Chaucerian and other Pieces, being a Supplementary

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The Prologue to the Canterbury Tales. (School Edition.) Edited by W. W. Sxzart, Litt.D. Extra feap. 8vo, 18.

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The Vision of William concerning Piers the Plowman, in three Parallel Texts; together with Richard the Redeless. By Witx1aM LANGLAnND (about 1362-1399 A.D.). Edited from numerous Manuscripts, with Preface, Notes, and aGlossary, by W. W.SKgArT, Litt.D. a vols. 8vo, rl. 118. 6d.

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Edited by W. Aupis Waicut, D.C.L. As You Like It. 18. 6d. King Lear. 18. 6d.

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MILTON. The Poetical Works of John Milton. Edited, after the Original Texts, by the Rev. H.C. Brsouinc, M.A. With two collotypes of handwriting, and nine facsimile title-pages. 8vo, 73. 6d.

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Jouy W. Hates, M.A. New Edition. Extra feap. 8vo, 38. 7

Poems, Edited by R. C. Brownz, M.A. In Two

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14 I. Literature and Philology.

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Gray. Selected Poems. Edited by Epmunp Gossz, M.A.

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A Series of English Classics. 15

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16 I, Literature and Philology.

Burns. Selected Poems. Edited, with Introduction, Notes, and a Glossary, by J. Loaiz Ropertson,M.A. Crown 8vo, 68. |

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French, Italian, &'c. 17

SECTION III.

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French, Italian, Se. 19

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22 1. Literature and Philology.

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24 I. Literature and Philology.

SECTION IV.

CLASSICAL LANGUAGES. (1) LATIN. STANDARD WORKS AND EDITIONS.

Ellis (Robinson). The Fables of Phaedrus. 18. met.

—— Vellei Paterculi ad M. Vinicium Libri Duo. Ex Amerbachii praecipue Apographo edidit et emendavit R. EL.is, Litterarum Latinarum Professor publicus apud Oxonienses. Crown 8vo, paper boards, 68.

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Lindsay. The Latin Language: An Historical Accountof Latin Sounds, Stems, and Flexions. By W. M. Linpsay,M.A. Demy 8vo, a18.

Merry. Selected Fragments of Roman Poetry. Edited, with Introduction and Notes, by W. W. Mzrry, D.D. Second Edition, Revised. Crown 8vo, 6s. 6d.

Nettleship. Contributions to Latin Lexicography. By Henry Netriesuir, M.A. 8vo, 318,

—— lectures and Essays. Second Series. Edited by F. HavexFigLD, M.A. With Portrait and Memoir. Crown 8vo, 7s. 6d.

*,* First Series. Out of Print.

-—— The Roman Satura. 8vo, sewed, 1.

—— Ancient Lives of Vergil. 8vo, sewed, 2s.

Papillon. Manual of Comparative Philology. By T. L. Paritton, M.A. Third Edition. Crown 8vo, 6s.

Pinder. Selections from the less known Latin Poets. By Nort PINDER, M.A. 8vo, 158.

Rushforth. Latin Historical Inscriptions, illustrating the History of the Early Empire. By G. McN. Rusurortu, M.A. 8vo, ros. net.

Oxford : Clarendon Press.

Latin: Standard Works. 25

Sellar. Roman Poets of the Republic. By W. Y. Sexiar, M.A. Third Edition. Crown 8vo, 108.

—— Roman Poets of the Augustan Age: —— — Vira. Third Edition, Crown 8vo, gs.

Horace and the Exzciac Ports. Second Edition, with a Memoir of the Author by ANDREW Lane, M.A. Crown 8vo, 78. 6d.

*,* A limited number of copies of the First Edition, containing a Portrait of the Author, can still be obtained in Demy 8v0, 148.

Wordsworth. Fragments and Specimens of Early Latin, With Introductions and Notes. By J. WorpswortH, D.D. 8vo, 18s.

Avianus. The Fables. Edited, with Prolegomena, Critical Apparatus, Commentary, &c., by R. Exiis, M.A.,LL.D. 8vo, 8s. 6d,

Caesar. De Bello Gallico. Books I-VII. According to the Text of EManvEL HorrMann (Vienna, 1890). Edited, with Introduction and Notes, by St. GzorcE Stock. Post 8vo, ros. 6d.

Catulli Veronensis Liber. Iterum recognovit, apparatum criticum prolegomena appendices addidit, R. ELLs, A.M. 8vo, 168,

Catullus, a Commentary on. By Rosinson Extis, M.A. Second Edition. 8vo, 1838.

Cicero. De Oratore Libri Tres. With Introduction and Notes. By A.S. WILEINS, Litt.D. 8vo, 18s. Also separately— Book I, Third Edition. 78.6d, Book II, Second Edition. 58. Book III, 6s. Pro Milone. Edited, with Introduction and Commentary, by A.C. CLARK, M.A. 8vo, 88, 6d.

Select Letters, With English Introductions, Notes, and Appendices. By ALBERT Watson, M.A. Fourth Edition. 8vo, 18s.

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Select Letters, With English Introductions, Notes, and Appendices. By ALBERT Watson, M.A. Fourth Edition. 8vo, 18s.

Horace. With a Commentary. Vol. I. The Odes, Carmen Seculare,and Epodes. By E.C.WickHaM,D.D. Third Edition. 8vo,128. Vol. II. The Satires, Epistles,and De Arte Poetica. By

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Juvenalis Ad Satiram Sextam in codice bod]. canon. xli additi versus xxxvi exscripsit E. O. WinsTEDT. Accedit simulacrum photographicum. In Wrapper, Price 18. net.

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26 I. Literature and Philology.

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Latin: Educational Works, 27

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28 I. Literature and Philology.

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Latin: Educational Works, 29

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Alcestis. By C.S, Jerram, M.A. Fyfth Edition. 258, 6d. Bacchae. By A. H, Cruicxsuank, M.A. 3¢. 6d. Cyclops. By W. E. Lone, M.A. 28. 6d.

Hecuba. By C. B. Heperpen, M.A. 2¢. 6d.

Helena. By C.S. Jzrram, M.A. 32.

Heracleidae. By C. S. Jerram, M.A. 32.

Ton. By C.S. Jerram, M.A. 33.

Iphigenia in Tauris, New Edition, Revised. By C. 8S.

258, 6d. Bacchae. By A. H, Cruicxsuank, M.A. 3¢. 6d. Cyclops. By W. E. Lone, M.A. 28. 6d.

Hecuba. By C. B. Heperpen, M.A. 2¢. 6d.

Helena. By C.S. Jzrram, M.A. 32.

Heracleidae. By C. S. Jerram, M.A. 32.

Ton. By C.S. Jerram, M.A. 33.

Iphigenia in Tauris, New Edition, Revised. By C. 8S.

JERRAM, M.A. 38. Medea. By C. B. Heperpen, M.A, Second Edition. 28.

Herodotus. Book IX. Edited, with Notes, by EvEtyn Aszott, M.A. Extra feap. 8vo, 38.

Herodotus. Selections. Edited, with Introduction, Notes, and a Map, by W. W. Merry, D.D. Extra feap. 8vo, 28. 6d.

Homer.

Iliad, Books I-XII. With an Introduction and a brief Homeric Grammar, and Notes. By D. B. Monro, M.A. Fourth Edition. Extra fcap. 8vo, 68.

Iliad, Books XIJI-XXIV. With Notes. By the same Editor. Fourth Edition. Extra feap. 8vo, 68.

Tliad, Book I. By the same Editor. Third Edition. Extra feap, 8vo, 18. 6d.

Iliad, Book III. Edited for Beginners, by M. T. TatHamM, M.A. Extra feap. 8vo, 18. 6d.

Iliad, Book XXI. With Introduction and Notes. By Hersert Haitstone, M.A. Extra fcap. 8vo, 1s. 6d. Odyssey, Books I-XII. By W. W. Merry, D.D. Statieth Thousand. Extra fcap. 8vo, 58. Books I and II, separately, each 18. 6d. Books VI and VII. 1s. 6d. Books VII-XII. 38.

Oxford: Clarendon Press.

Greek: Educational Works. 43

Homer (continued).

Odyssey, Books XIII-XXIV. By W. W. Merry, D.D. Sixteenth Thousand. Extra feap. 8vo, 58.

Books XIII-XVIII. 33.

Lucian. Vera Historia. By C. S. Jerram, M.A. Second Edition. Extra feap. 8vo, 18. 6d.

Lysias. Epitaphios. Edited, with Introduction and Notes, by F.J.Sneiu, B.A. Extra foap. 8vo, as.

Plato. With Introduction and Notes. By St. Grorcr Stocx, M.A. Extra fcap. 8vo. The Apology. Third Edition. 28. 6d. Crito, 28. Meno. Second Edition. 28, 6d. Selections. With Introductions and Notes. By Joun

Purves, M.A.,and Preface by B. Jowett, M.A. Second Edttion. Extra feap. 8vo, 58.

A Selection of Passages from Plato for English Readers; from the Translation by the late B. Jowett, M.A. Edited, with Introductions, by M. J. Knicut. 2 vols. Crown 8vo, gilt top, 128.

Plutarch. Lives ofthe Gracchi. Edited, with Introduction, Notes, and Indices, by G. E, UNDERHILL, M.A. Crown 8vo, 48. 6d.

Sophocles. Edited, with Introductions and English Notes, by Lewis CampsBett, M.A., and Evetyn ABBOTT, M.A. New and Revised Edition. 2 vols. Extra fcap. 8vo, tos. 6d.

Sold separately: Vol. I, Text, 48. 6d.; Vol. II, Notes, 6s. *," Or in single Plays, 28. each.

Oedipus Rex: Dindorf'’s Text, with Notes by Basti Joygs, D.D., late Bishop of St. David’s. Extra feap. 8vo, limp, Is. 6d.

Theocritus (for Schools). With English Notes. By H. Kywaston, D.D. (lateSnow). Fifth Edition. Extra fcap.8vo, 43.6d.

Thucydides. Book I. Edited, with Notes and Maps, by W.H. Forses, M.A. Post 8vo, 8s. 6d.

— Book III. Edited, with Introduction and Notes, by H. F. Fox, M.A. Crown 8vo, 38. 6d.

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44 I, Literature and Philology.

Fifth Edition. Extra fcap.8vo, 43.6d.

Thucydides. Book I. Edited, with Notes and Maps, by W.H. Forses, M.A. Post 8vo, 8s. 6d.

— Book III. Edited, with Introduction and Notes, by H. F. Fox, M.A. Crown 8vo, 38. 6d.

London: Hzxrr Frowpr, Amen Corner, E.C.

44 I, Literature and Philology.

Xenophon. Easy Selections (for Junior Classes). With a Vocabulary, Notes,and Map. By J.8. Puitirorrts, B.C.L., and C. 8. Jzxpam,M.A. Third Edition. Extra fcap.8vo, 38. 6d.

Selections (for Schools). With Notes and Maps. By J.8.Putporrs, B.C.L. Fifth Edition. Extra fcap. 8vo, 38.6d.

*,* A Key to Sections 1-3, for Teachers only, as. 6d. net.

— Anabasis, Book I. Edited for the use of Junior Classes and Private Students. With Introduction, Notes, &c. By J. MARSHALL, M.A. Extra fcap. 8vo, 2s. 6d.

Anabasis, Book II. With Notes and Map. By C.S.

JEERAM,M.A. Extra fcap. 8vo, 28.

Anabasis, Book III. With Introduction, Analysis, Notes, &o. By J.MarsHatt, M.A. Extra fcap. 8vo, 28. 6d.

Anabasis, Book IV. By the same Editor, Extra

feap. 8vo, 2s,

Anabasis, Books III, IV. By the same Editor. Extra feap. 8vo, 38.

Vocabulary to the Anabasis. By the same Editor. Extra feap. 8vo, 18. 6d.

Cyropacdia, Book I. With Introduction and Notes. By C. Biaa, D.D. Second Edition. Extra fcap. 8vo, 38.

—— Cyropaedia, Books IV and V. With Introduction and Notes. By C. Brae, D.D. Extra fcap. 8vo, 28. 6d.

Hellenica, Books I, II. With Introduction and Notes. By G. E. UNDERHILL, M.A. Extra fcap. 8vo, 38.

Memorabilia. Edited, with Introduction and Notes, &c., by J. MarsHaLt, M.A. Extra feap. 8vo, 48. 6d.

Oxford: Clarendon Press,

Sacred Books of the East. 45

SECTION V.

ORIENTAL LANGUAGES. THE SACRED BOOKS OF THE EAST.

TRANSLATED BY VARIOUS ORIENTAL SOHOLARS, AND EDITED BY THE Rieut Hon. F. Max MULuER.

First Series, Vols. I—XXIV. 8vo, cloth.

Vol. I. The Upanishads. Translated by F. Max Mi usr. Part I. Second Edition. 108. 6d.

Vol. II. The Sacred Laws of the Aryas, as taught in the Schools of apastamba, Gautama, Vasishtha, and Baudh&yana. Translated by Gzora BUuLER. Part I. Second Hdition. 108. 6d.

Vol. III. The Sacred Books of China. The Texts of Confucianism, Translated by Jamzs Leacg. Part I. Second Edition. 128.6d.

Vol. IV. The Zend-Avesta. Part I. The Vendidéd. Trans-

lated by JaMES DanmestETER. Second Edition. 148.

Vol. V. The Pahlavi Texts. Translated by E. W. West. Part I. 128. 6d.

Vols. VI and IX. The Qur’&n. Translated by E. H.

Patmer. Second Edition. 218.

Vol. VII. The Institutes of Vishzu. Translated by Junius

JOLLY. 108.6d.

Vol. VIII. The Bhagavadgité, with The Sanatsugitiya, and The Anugita. Translated by KAsuinAtH Trimpak TELaNnc. Second Edition. 108. 6d.

Vol. X. The Dhammapada, translated from P&li by F. Max MU.iER; and The Sutta-Nip&ta, translated from Pali by V. FausBOut ; being Canonical Booke of the Buddhists. Second Hdition. 108. 6d,

*,* Seealso ANEODOTA Oxon., Series II, III, pp. 52-54.

London: Hzwrar Frowpz, Amen Corner, E.0,

108. 6d.

Vol. X. The Dhammapada, translated from P&li by F. Max MU.iER; and The Sutta-Nip&ta, translated from Pali by V. FausBOut ; being Canonical Booke of the Buddhists. Second Hdition. 108. 6d,

*,* Seealso ANEODOTA Oxon., Series II, III, pp. 52-54.

London: Hzwrar Frowpz, Amen Corner, E.0,

46 I. Literature and Philology.

The Sacred Books of the East (continued).

Vol. XI. Buddhist Suttas. Translated from Pali by T. W. Rays Davins. tos. 6d.

Vol. XII. The Satapatha-Brahmana, according to the Text

of the Madhyandina School. Translated by Jutius Eccrnine. Part I. BookeIandII. 128. 6d.

Vol. XIII. Vinaya Texts. Translated from the Pali by

T. W. Rays Davips and HERMANN OLDENBERG. PartI. ros. 6d.

Vol. XIV. The Sacred Laws of the Aryas, as taught in the Schools of Apastamba, Gautama, Vasishtha, and Baudh&yana. Translated by GEora BUHLER. Part II. tos. 6d,

Vol. XV. The Upanishads. Translated by F. Max Mixurr. Part II. Second Edition. tos. 6d.

Vol. XVI. The Sacred Books of China. The Texts of

Confucianism. Translated by James Lecez. PartII. tos. 6d.

Vol. XVII. Vinaya Texts. Translated from the Pali by

T. W. Rays Davips and HERMANN OLDENBERG. Part II. tos. 6d.

Vol. XVIII. Pahlavi Texts. Translated by E. W. West. Part II. 12s. 6d.

Vol. XIX. The Fo-sho-hing-tsan-king. A Life of Buddha by Asvaghosha Bodhisattva, translated from Sanskrit into Chinese by Dharmaraksha, A.D. 420, and from Chinese into English by SaMUEL BEAL. ros. 6d.

Vol. XX. Vinaya Texts. Translated from the Pali by T. W.

Rays Davips and HERMANN OLDENBERG. Part III. tos. 6d.

Vol. XXI. The Saddharma-pundarika; or, the Lotus of the True Law. Translated by H. Kern. 128. 6d.

Vol. XXII. Gaina-Sftras. Translated from Prakrit by

HERMANN JacoBI. Part I. 108. 6d.

Vol. XXIII. The Zend-Avesta. Part II. Translated by James

DARMESTETER. 108. 6d.

Vol. XXIV. Pahlavi Texts. Translated by E. W. Wezsr. Part III. ros. 6d.

Oxford: Clarendon Presa,

Sacred Books of the East. 47

The Sacred Books of the East (continued),

Second Series, Vols. XXV—XLIX. 8vo, cloth. Vol. XXV. Manu. Translated by Grore BUHLER. 218.

Vol. XXVI. The Satapatha-Brahmana. Translated by JuLios Eceevine. PartII. Books III and IV. 128. 6d.

Vols. XXVII and XXVIII. The Sacred Books of China. The Texts of Confucianism. Translated by James Lecar. Parts III and IV. 258. .

Vols. XXIX and XXX. The Grihya-Sdtras, Rules of Vedic

Domestic Ceremonies. Translated by HERMANN OLDENBERG. PartsI andII. 128. 6d. each,

Vol. XXXI. The Zend-Avesta. Part III. Translated by L.H. MILs. 128. 6d.

Vol. XXXII. Vedic Hymns. Part I. Translated by F. Max Miuer. 183s. 6d.

Vol. XXXIII. The Minor Law-books. Translated by Jutius Jouyy. Part I. Né&rada, Brihaspati. ros. 6d.

Vol. XXXIV. The Vedanta-Sitras, with Sankara’s Commentary. Translated by G. TH1pauT. PartI. 128. 6d.

Vol. XXXV. The Questions of King Milinda. Part I. Translated from the Pali by T. W. Rays Davips. 10s. 6d.

Vol. XXXVI. The Questions of King Milinda. Part II. 128. 6d.

ros. 6d.

Vol. XXXIV. The Vedanta-Sitras, with Sankara’s Commentary. Translated by G. TH1pauT. PartI. 128. 6d.

Vol. XXXV. The Questions of King Milinda. Part I. Translated from the Pali by T. W. Rays Davips. 10s. 6d.

Vol. XXXVI. The Questions of King Milinda. Part II. 128. 6d.

Vol. XXXVII. Pahlavi Texts. Translated by E. W. West. Part IV. The Contents of the Nasks, as stated in the Eighth and Ninth Books of the Dinkard. 158.

Vol. XXXVIII. The Vedanta-Sitras. Translated by G. Tuipaut. Part II. With Index to PartsIandII. 128. 6d.

Vols. XXXIX and XL. The Sacred Books of China. The Texts of Taoism. Translated by James LEGGE. 21s.

London : Huxar Frowpz, Amen Corner, E.C.

48 I, Literature and Philology.

The Sacred Books of the East (continued ).

Vol. XLI. The Satapatha-Braéhmaaa, Translated by Jutius Ecceiine. Part III. Books V, VI,and VII. 128. 6d.

Vol. XLII. Hymns of the Atharva-veda. Translated by M. BuoomFigLtpD. Books V, VI, and VII. ate,

Vol. XLITI. The Satapatha-Brahmaza. Translated by Jutius Ecerune. PartIV. Books VIII, IX, and X. 122. 6d.

Vol. XLIV. The Satapatha-Bréhmaza, Part V. Books XI, XII, XIII, and XIV. 18s. 6d.

Vol. XLV. The Gaina-Sitras. Translated from Prakrit by Hermann Jacosr. Part II. 128. 6d.

Vol. XLVI. Vedic Hymns. Part II. Translated by

HERMANN OLDENBERG. 148.

Vol. XLVII. Pahlavi Texts. Translated by E. W. West. Part V. Marvels of Zoroastrianism. 8s. 6d.

Vol. XLVIII. The VedAnta-Sdtras with Ramanuga’s Sribhashya. Translated by G. Tarpaut. (In the Press.]

Vol. XLIX. Buddhist Mahayana Texts. Buddha-Zarita, translated by E. B. Cowzitn. Sukhavati-vytha, Vagrakkhedika, &c., translated by F. Max Mitten. Amitiéyur-Dhydna-Sftra, translated by J. TAKAKUSU. 128. 6d.

ARABIC. A Practical Arabic Grammar. Compiled by A.O. GREEN, Lieutenant-Colonel, R.E. Crown 8vo. Part I. Third Edition. Revised and Enlarged. 78.6d. Part II. Third Edition. Revised and Enlarged. 108. 6d.

BENGALI. Grammar of the Bengali Language; Literary and Colloquial, By Joun Beamzs. Crown 8vo, cloth, 78.6d.; cut flush, 6s.

BOHEMIAN. A Grammar of the Bohemian (or Cech) Language. By W.R. MorFitt, M.A. Crown 8vo, cloth, 68.

-BURMESE. A Burmese Reader. By R. F. St. ANDREW Sr. Joun, Hon. M.A. Crown 8vo, 108. 6d.

CHALDEE. Book of Tobit. A Chaldee Text, from a unique MS. in the Bodleian Library. Edited by AD. NguBavER, M.A. Crown 8vo, 68. :

Oxford: Clarendon Press.

Oriental Languages. 49

CHINESE. The Chinese Classics: with a Translation, Critical and Exegetical Notes, Prolegomena, and Copious Indexes. By James Lecce, D.D.,LL.D. In Eight Parts. Royal 8vo.

Vol. I. Confucian Analects, &. Mew Edition. 10. 108.

Vol. II. The Works of Mencius. Mew Edition. 10. 16s.

Vol. III. The Shoo-King; or, The Book of Historical Documents. In two Parts. 11. 108. each.

Vol. IV. The She-King; or, The Book of Poetry. In two Parts. 11. 108. each.

Vol. V. The Ch‘un Ts‘ew, with the Tso Chuen. In two Parts. 11. 108. each.

Vol. II. The Works of Mencius. Mew Edition. 10. 16s.

Vol. III. The Shoo-King; or, The Book of Historical Documents. In two Parts. 11. 108. each.

Vol. IV. The She-King; or, The Book of Poetry. In two Parts. 11. 108. each.

Vol. V. The Ch‘un Ts‘ew, with the Tso Chuen. In two Parts. 11. 108. each.

The Nestorian Monument of Hsi-an Fa in Shenhsi, China, relating to the Diffusion of Christianity in China in the

Seventh and Eighth Centuries. By James Lrcez, D.D. as. 6d.

Record of Buddhistic Kingdoms; being an Account

by the Chinese Monk FA-H1En of ‘his travels in India and Ceylon

(4.D. 399-414). Translated and annotated, with a Corean recension of the Chinese Text, by James Leaez, D.D. Crown 4to, boards, tos. 6d.

A Record of the Buddhist Religion, as practised in India and the Malay Archipelago (a.D. 671-695). ByI-Ts1nc. Translated by J. Takakousv, B.A., Ph.D. With a Letter from the Right Hon, F. Max Miuter. Crown 4to, boards, with Map, 14s. net.

— Catalogue of the Chinese Translation of the Buddhist Tripitaka, the Sacred Canon of the Buddhists in China and Japan, Compiled by Bunyiu Nangio. 4to, 12, 128, 6d.

Handbook of the Chinese Language. Parts I and II. Grammar andChrestomathy. By JamMEsSSuMMERS. 8vo, IJ. 88.

COPTIC. Libri Prophetarum Majorum, cum Lamentationibus Jeremiae, in Dialecto Linguae Aegyptiacae Memphitica seu Coptica. Edidit cum Versione Latina H. Tatram,S.T.P. TomilI. 8vo, 17s.

——. Libri duodecim Prophetarum Minorum in Ling. Aegypt. vulgo Coptica. Edidit H.Tartam, A.M. 8vo, 82. 6d.

Novum Testamentum Coptice,cura D. WiLKins. 128. 6d.

The Coptic Version of the New Testament, in the Northern Dialect, otherwise called Memphitic and Bohairic. With Introduction, Critical Apparatus, and Literal English Translation. The Gospels. 2 vols. Svo, 2/. 28.

HEBREW. Psalmsin Hebrew (without points), Cr. 8vo, 28.

Driver. Notes on the Hebrew Text of the Books of

Samuel. By S.R. Daiver,D.D. 8vo, 14s.

London; Hrxry Frowpr, Amen Corner, E.C E

50 I, Literature and Philology.

HEBREW (continued).

Driver. Commentary on the Book of Proverbs. Attributed to Abraham Ibn Ezra. Edited from a Manuscript in the Bodleian Library by S. R. Driver, D.D. Crown 8vo, paper covers, 38. 6d.

Gesenius. A Hebrew and English Lexicon of the Old Testament, with an Appendix containing the Biblical Aramaic, based on the Thesaurus and Lexicon of GrsENius, by FRANCIS Brown, D.D., S. R. Driver, D.D., and C. A. Brices, D.D. Parts I—IX. Small 4to, 28. 6d. each.

Hebrew Grammar, as Edited and Enlarged by

E. Kautzscu. Translated from the Twenty-fifth German Edition

by the late Rev. G. W. Coitins, M.A. The Translation revised

and adjusted to the Twenty-sixth Edition by A. E, CowLry, M.A. 8vo, 218.

Neubauer. Book of Hebrew Roots, by Abu’l-Walid Marwan ibn Jandh, otherwise called Rabbi Yonah. Now first edited, with an Appendix, by AD. NEUBAUER. to, 21. 78. 6d.

Spurrell. Notes on the Text of the Book of Genesis. By G. J. SpuBRELL, M.A. Second Eilition. Crown 8vo, 128. 6d.

8vo, 218.

Neubauer. Book of Hebrew Roots, by Abu’l-Walid Marwan ibn Jandh, otherwise called Rabbi Yonah. Now first edited, with an Appendix, by AD. NEUBAUER. to, 21. 78. 6d.

Spurrell. Notes on the Text of the Book of Genesis. By G. J. SpuBRELL, M.A. Second Eilition. Crown 8vo, 128. 6d.

Wickes. Hebrew Accentuation of Psalms, Proverbs, and Job. By WILLIAM WickEs, D.D. 8vo, 5s.

Hebrew Prose Accentuation. 8vo, ros. 6d.

HINDUSTANI. A HindistaniGrammar, By A.O. Green, Lieut.-Colonel, R.E. In two Parts. Crown 8vo.

Part I, 88. 6d. Part II, 78. 6d.

MARATHI. Marathi Proverbs, collected and translated by

the Rev. A. Manwarine, of the Church Missionary Society. 8vo, 8s. 6d.

SANSKRIT. Sanskrit-English Dictionary, Etymologically and Philologically arranged. By Sir M. Monrer-Wititams, D.C.L.,

&e., &c. New Evition, greatly Enlarged and Improved. 4to, cloth, 3l. 138. 6d. ; half-morocco, 4l. 4s.

Practical Grammar of the Sanskrit Language. By Sir M. Monzen-Wituiams, D.C.L. Fourth Edition. 8vo, 158.

Nalop&khydénam. Story of Nala, an Episode of the Mahabhdrata: Sanskrit Text, with a copious Vocabulary, &c. By Sir M. MonieR-WI1Li1aM8, D.C.L. Second Edition, 8vo, 158.

Sakuntala. A Sanskrit Drama, in seven Acts. Edited by Sir M. Monren-WILLiaus, D.C.L. Second Edition. 8vo, 11. 18.

Oxford: Clarendon Press,

Oriental Languages. ‘51

SYRIAC. Thesaurus Syriacus: collegerunt Quatremére, Bernstein, Lorsbach, Arnoldi, Agrell, Field, Roediger : edidit R. Payne Smira,S.T.P. Sm. fol. Vol. I, containing Fasc.I-V. 51.58. Vol. II, completing the work, containing Fasciculi VI-X, 87. 8s.

*,* The Fasciculi may also be had separately. Fase. I-VI, 12. 1. each; VII, 11. 118. 6d.; VIII, 11. 168.; IX, 11. 58.; Fase. X, Pars I, 17. 168. Part II, 158.

Compendious Syriac Dictionary. Founded on the above,

and edited by Mrs. MarcotiourH. Parts I-III, 88.6d. net each.

A Dictionary of the Dialects of Vernacular Syriac as spoken by the Eastern Syrians of Kurdistan, North-West Persia, and the Plain of Mogul. By A.J. Macrean, M.A., F.R.G.S. Small 4to, rl. 58.

— The Book of Kalilah and Dimnah. Translated from Arabic into Syriac. Edited by W. Wricut, LL.D. 8vo, 11. 18.

— Cyrilli Archiepiscopi Alexandrini Commentarii in Lucae Evangelium quae supersunt Syriace. E MSS. apud Mus. Britan. edidit R. Payne SuituH, D.D. 4to, 11. 28.

Translated by the late R. Payne SmitH, D.D. 2 vols.

8vo, 148.

Ephraemi Syri, Rabulae Episcopi Edesseni, Balaei, &c., Opera Selecta. E Codd. Syriacis Mss. in Museo Britannico et Bibliotheca Bodleiana asservatis primus edidit J. J. OVERBECK. 8vo, 11.18.

—— John, Bishop of Ephesus. The Third Part of his Ecclesiastical History. [In Syriac.] Now first edited by WILLIAM CURETON, M.A. 4to, rl. 128.

Translated by the late R. Payne Situ, D.D. 8vo, 108.

TAMIL. First Lessons in Tamil. By G. U. Porz, D.D. Fifth Edition. Crown 8vo, 78.6d.

——— The First Catechism of Tamil Grammar. By G. U. Porz, D.D., with an English Translation by D. S. Herrick, B.A. Crown 8vo, 38.

4to, rl. 128.

Translated by the late R. Payne Situ, D.D. 8vo, 108.

TAMIL. First Lessons in Tamil. By G. U. Porz, D.D. Fifth Edition. Crown 8vo, 78.6d.

——— The First Catechism of Tamil Grammar. By G. U. Porz, D.D., with an English Translation by D. S. Herrick, B.A. Crown 8vo, 38.

—— The Naladiyar, or Four Hundred Quatrains in Tamil.

Edited by G. U. Pore, D.D. 8vo, 18s. Large Paper, half Roxburgh. 2l.

Also in paper covers—Part I, Quatrains 1-130, 38. éd. Part II, Quatrains 131-320, 48.6d, Lexicon only, 68.

The Tiruvacagam, or ‘Sacred Utterances’ of the Tamil Poet, Saint, and Sage Manikka-vacagar. The Tamil Text of the Fiftyone Poems, with English Translation, Introductions, Notes, and Tamil Lexicon. By the same. Royal 8vo, ats. net.

ZEND. The Ancient MS. of the Yasna, with its Pahlavi Translation (A.D. 1323), generally quoted as J2, and now in the possession of the Bodleian Library. Reproduced in Facsimile, and Edited with an Introductory Note by L. H. Mitts, D.D. Half-bound, Imperial 4to, 102. 108. net.

London: Hrxgy Frowpr, Amen Corner, E.C, E2

52 I. Literature and Philology.

SECTION VI. ANECDOTA OXONIENSIA.

(Crown 4to, stiff covers.) I. CLASSICAL SERIES.

I. The English Manuscripts of the Nicomachean Ethics. By J.A. Stewart, M.A. 38. 6d.

II. Nonius Marcellus, de Compendiosa Doctrina, Harleian MS. 2719. Collated by J. H. Ontons, M.A. 38. 6d.

III. Aristotle’s Physics. Book VII. With Introduction by R. SHutz, M.A. 2s.

IV. Bentley’s Plautine Emendations. From his copy of Gronovius. By E. A.Sonnenscnein, M.A. 28.6d.

V. Harleian MS. 2610; Ovid’s Metamorphoses I, II, III. 1-622; XXIV Latin Epigrams from Bodleian or other MSS. ; Latin Glosses on Apollinaris Sidonius from MS. Digby 172. Collated and Edited by Rozinson Exiis, M.A., LL.D. 48.

VI. A Collation with the Ancient Armenian Versions of the Greek Text of Aristotle’s Categories, De Interpretatione, De Mundo, De Virtutibus et Vitiis, and of Porphyry’s Introduction. By F. C. ConYBEARE, M.A. 148.

VII. Collations from the Harleian MS. of Cicero 2682. By ALBERT C. CLARK, M.A. 72. 6d.

VIII. The Dialogues of Athanasius and Zacchaeus and of Timothy and Aquila. Edited with Prolegomena and Facsimiles. by F. C. ConyBeaRE, M.A. 7s. 6d.

II. SEMITIC SERIES.

I. Commentary on Ezra and Nehemiah. By Rabbi Saadiah. Edited by H. J. MatuEws, M.A. 33. 6d.

II. The Book of the Bee. Edited by Ernest A. WALLIS.

Bupez, M.A, 218.

III. A Commentary on the Book of Daniel. By Japhet Ibn Ali, Edited and Translated by D.S. MarconiouTH, M.A. 21s.

Oxford; Clarendon Press.

Anecdota Oxontensia. 53

ANECDOTA OXONIENSIA (continued). IV, VI. Mediaeval Jewish Chronicles and Chronological Notes. Edited by Ap. NzuBavgr, M.A. PartI,14s. Part II, 18s. 6d. V. The Palestinian Version of the Holy Scriptures, Five

more Fragments recently seguired by the Bodleian Library. Edited by G. H. Gwitiiam, B.D. 68.

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The Holy Scriptures, &c. 55

II. THEOLOGY.

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56 II. Theology.

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56 II. Theology.

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The Holy Scriptures, &c. 57

ENGLISH (continued).

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58 Il, Theology.

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The Holy Scriptures, Sc. 59

GREEK (continued).

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60 Il. Theology. -

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Fathers of the Church, &c. 61

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Gardthausen. Catalogus Codicum Graecorum Sinaiticorum. Scripsit V.GaARDTHAUSEN Lipsiensis. With Facsimiles. 8vo, linen, 258.

Herculanensium Voluminum PartesII, 1824. 8vo, 108.

Kenyon. The Palaeography of Greek Papyri. By FREDERICK G. Kenyon, M.A, With twenty Facsimiles and a Table of Alphabets. 8vo, 108, 6d,

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UNIVERSITY OF CALIFORNIA LIBRARY BERKELEY

Return to desk from which borrowed. This book is DUE on the last date stamped below.

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sAugew | RECEIVED AUG 31 1953

“9 DCT 19 '67 -G Ph REC'D & a: LIBRARY USBu ny 9 9 ibd hVAN BERT.

MAY 3 0 1954 io oon 9 168 REED Lp MAV3 01954 Ki, annie 17Jan’55VW 14°65 “II AWRECEIVED iN STArks SEP 15 1967 5 ny 10'68 =< wf

| SEP 8167-5 PM! pECg 91s Pe | LOAN DEPT,

sjan' ODS xX DEC 15195510) OCT 5 WE77%

LD 21-100m-7,’52 (A2528816)476