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.
p. 76
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.
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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.
p. 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 isp. 78 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.
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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.
p. 80
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
p. 82
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.
G2
p. 84
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.’
p. 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.
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, ‘hairyp. 86this, 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-
p. 88
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.
p. 92
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.
p. 92
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.’
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
p. 94
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.
p. 96
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
p. 100
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.
p. 102
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.
p. 102
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®.’
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 !’
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.
p. 104
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
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.
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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.