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 isp. 44 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.
p. 46
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.
p. 46
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.
p. 13
8 See Visp. XI, 2.
p. 48
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.
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.
E2
p. 52
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.
p. 54
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.
p. 56
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
p. 7
p. 58
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).
p. 62
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).
p. 62
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.
p. 64
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.
p. 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] Fp. 66 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
p. 68
you who are archangels, unto the
1 Compare Zs. XXIII, 7. F 2
p. 68
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.
p. 70
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.
p. 72
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
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.
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.