59. So, too, O Zaratist! of them themselves, their declaration is thus, that they know that the separation of the millennium, which this religion Zas heard about by listening, is thus ; azd of those who do not even then know, that it is something which is different.
60. Then, when that man becomes thirty years old, he confers with the archangels, the good rulers and good providers; oz the morrow, in the daylight of the day, zt zs moreover manifest, when the embodied existence is thus undistressed—without
1 See Yt. XIII, 97.
* The Pahlavi interpretation of Afishédar which is an imperfect transcript of the Av. Ukhshyad-ereta of Yt. XIII, 128.
5 Pahl. ‘levatd gabraané bara vepaytdd.’
CHAPTER VIII, 56-IX, 2. 107
a Kai and without a Karap (that is, not deaf and blind to the affairs of the sacred beings), and is to be appropriated (that is, has not made its own self apart from the affairs of the sacred beings), and is produced full of life—that it has become extending (v4lan), and remains again great 2” various places in Atran-vég where the good Daitt? zs.
61. These are the characteristics as regards the two centuries which are the ninth and tenth; the accuracy of what was to come has continued and this has happened, and both are declared as regards the accuracy which is stated on evidence as to what will happen.
Cuapter IX.
1. About the marvellousness which is after the end of the millennium of Zaratdst and the arrival of Adshédar, until the end of the millennium of Adshédar and the arrival of Aftishédar-m4h ; and as to tidings of the same period.
2. The marvellousness of Afishédar as to birth 2, glory of person, sayings and actions; the standing of the sun ten days amid the sky *; the perishing of the fiend of the four-legged race; the production of a three-spring cloudless influence‘ for vegetation; the weakening of superfluity ad destitution; the extreme strengthening of alliance; the gratification due to the good friendship of foreigners; the great increase of the wisdom of religion; and the praise
1 See Chap. III, 51,54; Bd. XX, 13. It is the name of a river. ? See Chap. VIII, 55-57. 8 See Chap. VIII, 58. ‘ Pahl. ‘ 3-zaremdé an-avargarth.’
p. 108
of Atshédar’s smiting wth a serpent-scourge of several kinds zm the religion of the Mazda-worshippers.
III, 51,54; Bd. XX, 13. It is the name of a river. ? See Chap. VIII, 55-57. 8 See Chap. VIII, 58. ‘ Pahl. ‘ 3-zaremdé an-avargarth.’
p. 108
of Atshédar’s smiting wth a serpent-scourge of several kinds zm the religion of the Mazda-worshippers.
3. The mightiness of the resources in the fifth century of the same millennium; the manifestation of the wizard Mahrkds' for seven years, in the year which is reported in all the regions which are seven; the coming on azd arrival of the winter of Mahrkds, the perishing of most of mankind axd animals within three winters and in the fourth, through the awful ness of those winters azd the witchcraft of Mahrkis ; and the dying away of Mahrkds of scanty progeny (gasdk6-zahisn5), during the fourth winter, through the Dahman Afrin?. 4. The opening of the en-
- closure made by Yim, the coming of mankind and animals therefrom, azd the complete progress of mankind and animals again, arising specially from them.
5. After those winters, the abundant and great increase in the milk of cattle, and the abundant nourishment of mankind by milk; the less distress of body zz cattle, the fullness and prosperity of the world, the celebrity of assembled mankind, ad the great increase of liberality. 6. Also the feebleness
1 Av. Mahrkfisha of Westergaard’s Fragment VIII, 2, who is evidently a wizard or fiend; according to Pahl. Vd. II, 49 (Sp.) the evil winter which was foretold to Yim is called’ the winter of Markfis. In later times this name has been understood as Heb. Malkés, ‘autumnal rain;’ so the idea of the fatal freezing winter of Mahrkfs, the intender of death, was abandoned for that of the deluging rain of Malkés, as in Mkh. XXVII, 28. In Dd. XXXVII, 94, both snow and rain are mentioned as produced by Mahrkfis or Markds (as it is always written in Pahlavi), and in Sd. IX, 5 only his name is stated. The most complete account of him is given in our text.
2 The Afrin of the Ameshdspends.
CHAPTER IX, 3-10. 109
of poverty among mankind, jus? like what revelation mentions thus: ‘Even so he, O Zaratfst! though he be more unfortunate than he who is accepting from him, is like the creator whose bounty of permanent liberality does thus, in the embodied existence, remain in his dwelling.’
7. And this, too, it says, namely: ‘When that winter passes away, of which 2¢ ¢s said that 2¢ zs boisterous and destructive !, then a wild beast, black and wide-travelling, walks up to the Mazda-worshippers, and thus it thinks, that they who worship Mazda wil/ therefore not finally hate us more than him who is their own progeny, the son whom they thus bring up as a Mazda-worshipper here de/ow, in fondness and freedom from malice towards wellyielding cattle.
8. ‘Then Ashavahisté calls out to the Mazdaworshippers from the upper region, avd thus he speaks: “ You are for the worship of Mazda; let no one of you become such a slaughterer of cattle as the slaughterers you have been before. 9. Recommend increase in gifts, recommend neighbourliness in person; are you worshipping Mazda? do you slaughter cattle? do you slaughter those of them which give you assistance, which speak to you thus: ‘On account of your helpfulness one tells you that you are worshipping Mazda and you may eat?’ I am in neighbourliness before that, until the come when you exclaim: ‘ Mine ave the serpent and toad.’
10. ‘“ And you recommend increase, you recommend neighbourliness, azd@ the Mazda-worshippers slaughter cattle, even those of them who give them
1 The Pahlavi version of Av. ‘stakhrah€ meret6 zaya’ in Westerg. Frag. VIII, 2.
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assistance, so that you are worshipping Mazda and you eat; I am in neighbourliness before that, until the time when you exclaim: ‘Mine ave the serpent and toad.’
11. ‘“Contentedly the Mazda-worshippers slaughter cattle, contentedly the cattle of the Mazda-worshippers let ¢hem butcher ', and contented are the cattle when they do not butcher ¢hem,; contentedly the Mazda-worshippers eat cattle, azd contented are the cattle when they eat them. 12. And then, when there are spirits, the slaughterers and whatever they slaughter, the butchers azd whatever they butcher, and the eaters and whatever they eat ave alike watched dy them.”’
13. And this, too, it says, namely: ‘When that century fully elapses, which is the fifth in the second millennium as regards the religion of the Mazdaworshippers, then of all those who ave upon the earth, the existences which are both wicked and righteous, two-thirds zz the land of Iran are righteous and one-¢hzrd wicked ; and so likewise the Tfranians and those who ave around Iran remain non-Iranian around Ir4n; the chief increase in dwellings here below, of those in the embodied existence, remains just as now.’
14. And this, too, it says, namely: ‘When that millennium 4as fully elapsed, which is the first of the religion of the Mazda-worshippers, what is the separation after the first century?’ 15. And Adharmazd spoke thus: ‘The sun conceals zése/f’ 16. ‘And what is the separation after the second, third, fourth, fifth, sixth, seventh, eighth, ninth, ov tenth
1? Assuming that bfr’z4vand stands for bQrinénd which occurs in § 12.
CHAPTER IX, I[-22. II!
century?’ 17. And Adhaymazd spoke thus: ‘ The sun conceals zé¢se/f.’
‘And what is the separation after the second, third, fourth, fifth, sixth, seventh, eighth, ninth, ov tenth
1? Assuming that bfr’z4vand stands for bQrinénd which occurs in § 12.
CHAPTER IX, I[-22. II!
century?’ 17. And Adhaymazd spoke thus: ‘ The sun conceals zé¢se/f.’
18. Then, when thirty winters of the tenth century are unelapsed (ard4nak6), a maiden, who is Shaptraba}, walks up to the water; se that is the mother of that good Adshédar-méh 2, and her former lineage is from Véhd-r646-1 Frah4ny4n® in the family of Isadvstar, the son of Zaratdst that is brought forth by Arang. 19. Then she sits in that water and drinks 2z¢, and she kindles in a high degree those germs which were the second of the last that the righteous Zaratdst was dropping forth originally, and they introduce that son whose name is the Developer of Worship‘ (that is, he augments liberality). 20. Though fifteen years old, the damsel (zihanak®d) das not before that associated with men ; nor yet afterwards, when she becomes pregnant, das she done so before the time when she gives birth °.
21, When that man becomes thirty years old, the sun stands still in the zenith of the sky. for the duration of twenty days and nights *, and it shines over all the regions which are seven. 22. So, too, the declaration of them themselves is that they know
' «Having a good father,’ the Zvaris of Av. Vanghu-fedhri, Yt. XIII, 142.
2 See Chap. I, 42. 8 See Chap. VIII, 55-57.
‘ The Pahlavi interpretation of Afishédar-m4&h which is an imperfect transcript of the Av. Ukhshyad-nemangh of Yt. XIII, 128. ,
5 Compare the summary in Dk. VIII, xiv, 13, as follows :— ‘The arrival of Afshédar-m4h, son of Zaratfst, at the end of the second millennium ; information adout him and his time, and the destroyers of the organizers who were within the millennium of Afishédar.’
6 The MS. omits a clause here, which occurs in Chap. VIII, 58, possibly by mistake, as part of it is given in Chap. X, 19.
p. 112
that the separation of the millennium, which this religion 4as heard about by listening, is even thus; and of those who do not even then know, that it is something which is different.
23. When that man becomes thirty years old, he confers with the archangels, the good rulers and good providers; o# the morrow, in the daylight of the day, z¢ zs moreover manifest, when the embodied existence is ‘hus undistressed—without a Kat and without a Karap (that is, not blind axzd not deaf to the affairs of the sacred beings), and is to be appropriated (that is, has not made its own self apart from the affairs of the sacred beings), and is produced full of life—that it has become extending, and is again great zz various places in Atran-vég where the good Daiti zs.
CuarTerR X.
1. About the marvellousness which is after the end of the millennium of Adshédar and the arrival of Atshédar-mé4h, until the end of the millennium of Adshédar-m4h and the arrival of Séshdns; azd as to tidings of the same period.
CuarTerR X.
1. About the marvellousness which is after the end of the millennium of Adshédar and the arrival of Atshédar-mé4h, until the end of the millennium of Adshédar-m4h and the arrival of Séshdns; azd as to tidings of the same period.
2. The marvellousness of Adshédar-m4h as to birth 1, glory of person, sayings, and actions; the standing of the sun amid the sky twenty days long ?; and the increase of the milk of cattle arrives at a maximum (avartdm), just as what it says, that one milks only one mature cow (t6é74 az) for a thousand men, azd that he brings as much milk as a thousand men veguzre; also the feebleness of
? See Chap. IX, 18-20. ? See Chap. IX, 21.
CHAPTER IX, 23-x, 6. TI3
hunger and thirst is jus¢ as it says, that by only a single ration ove becomes satisfied for three nights, and whoever eats a leg of mutton as plenty for himse/f for three days ad nights. 3. The diminution of decay and extension (véshth) of life, the increase of humility and peace, avd the perfection of liberality and enjoyment in the world.
4. Like this which revelation states, that, when the first ten winters in the last millennium pass away, the Mazda-worshippers then make enquiry together thus: ‘ Ave we really more hairy-headed (sar-varszk-tar) than occurred before, owing to the wellyielding cattle, so that food and clothing are less necessary for us? Has affection come to us more completely, owing to those cattle, than it was ours before? /Yave we grown up less deteriorated in the hair, by old age, than those grown up before? Ave the thoughts, words, azd deeds of our women and children more instructed than they were before?
5. And 4as this thing occurred, that he is classed as disqualified who in training a child has become quite retrogressive (pas-truzd), and is Azs penalty arranged? Does the fiend think of the Karap class, and ave they utterly destroyed by her through those whose thoughts are most evil, devoid of righteousness, and devoid of a liking for righteousness? 6. Near here, in the disturbance of the existences, does that happen as heard by us from the ancients, when listening ¢o the true proclaimers of the Mazdaworshippers? And now, even when our numbers are so greatly maintaining this dispensation, do we sanctify (ahar4yinem) righteousness (that is, do we perform duty and good works) more vociferously and more strenuously ?’ .
(47] I
p. 114
7. This, too, it says, even that no one passes away in the last millennium, other than those whom they smite with a scaffold weapon’, and ¢hose who pass away from old age. 8. When fifty-three years of that millennium of his have remained, the sweetness and oiliness in milk and vegetables are so completed that, on account of the freedom of mankind from wanting meat, they shall leave off the eating of meat, and their food becomes milk and vegetables. 9. When three years have remained, they shall leave off even the drinking of milk, and their food and drink become water and vegetables.
9. When three years have remained, they shall leave off even the drinking of milk, and their food and drink become water and vegetables.
to. And in his millennium ave the breaking (l4nak6) of the fetters of Dahak?, the rousing of Kerésdspé * for the smiting of Dahak, the arrival of Kai-Khasré* and his companions for the assistance of Sésh4ns in the production of the renovation of the universe, and the provision of most of mankind with the G&athic disposition and law; also the occurrence of many other wonders and marvels is manifest in that millennium of his.
t1. And this, too, it says, namely: ‘When that millennium as fully elapsed, which is the second of the religion of the Mazda-worshippers, what is the separation after the first century?’ 12. And Athavmazd spoke thus: ‘The sun conceals z¢se/f.’ 13. ‘And what is the separation after the second,
1 Reading pavan d4r snesh, as in some modern copies; but the old MS. of 1659 has run the last two words together, so as to produce pavan dérégfsh, ‘as destitute,’ which must be wrong.
® For details see Byt. III, 55-57; Bd. XXIX, 9; Dd. XXXVII, 97; Dk. IX, xv, 2. It may be noticed that this release of the demoniacal tyrant is expected to follow the triumph of strict vegetarianism.
5 See further Byt. III, 59-61 ; Bd. XXIX, 7, 8.
* See Mkh. XXVII, 59-63; LVII, 7; Dd. XXXVI, 3.
CHAPTER X, 7-18. 115
third, fourth, fifth, sixth, seventh, eighth, ninth, ov tenth century?’ 14. And Adhaymazd spoke thus : ‘ The sun conceals z¢se/f.’
15. And when thirty winters of the tenth century ave unelapsed, that maiden, who is Gébak-abd}, walks up to the water; she that is the mother of that testifying Séshans who is the guide to conveying away the opposition of the destroyer, and her former lineage is from Véhd-r6£6-1 Frahany4n? in the family of fsadvAstar, the son of Zaratist that is brought forth by Arang. 16, ‘That maiden whose title is All-overpowerer is thus all-overpowering, because through giving birth she brings forth him who overpowers all, both the affliction owing to demons, and also that owing to mankind *” 17. Then she sits in that water, when she is fifteen years old, azd it introduces zz¢o the girl him ‘whose name is the Triumphant Benefiter, and 42s title is the Bodymaker; such a benefiter as benefits (savinéd@5) the whole embodied existence, and such a dody-maker, alike possessing body and possessing life, as petitions about the disturbance of the embodied existences and mankind *.’ 18. Not before that as she associated with men; nor yet afterwards, when she becomes pregnant, fas she done so before the time when she gives birth °.
1 ‘Having a testifying father,’ the Pahlavi of Av. Eredad-fedhri, Yt. XIII, 142.
2 See Chap. VIII, 55-57.
3 The Pahlavi version of Yt. XIII, 142, latter clause.
* From the Pahlavi version of Yt. XIII, 129.
1 ‘Having a testifying father,’ the Pahlavi of Av. Eredad-fedhri, Yt. XIII, 142.
2 See Chap. VIII, 55-57.
3 The Pahlavi version of Yt. XIII, 142, latter clause.
* From the Pahlavi version of Yt. XIII, 129.
> Compare the summary in Dk. VIII, xiv, 14, 15, as follows :— ‘ The coming and arrival of Séshans, son of ZaratQst, at the end of the third millennium, the destroyers of the organizers who were within the millennium of Afishédar-m4h, the arrival of Sdéshans,
I2
p. 116
19. When that man becomes thirty years old, the sun stands still in the zenith of the sky for the duration of thirty days azd nights, and it arrives again at that place where it was appointed by allotment.
CuHarTer XI,
1. About the marvellousness which is after the end of the millennium of Adshédar-m&h and the arrival of the Triumphant Benefiter, until the end of the fifty-seventh year of Séshans and the production of the renovation among the existences.
2. Concerning the marvellousness of Sésh4ns as to splendour and glory of person, it says that ‘when the coming of the last rotation of those rotations of the seasons of Adishédar-m4h occurs, the man Séshans is born! whose food is spiritual and body sunny (that is, his body is as radiant as the sun) ;’ also this, that ‘he looks on all sides with six-eyed power (6-déisarth), azd sees the remedy for persecution by the fiend.’
3. This, too, that with him is the triumphant Kayan glory ‘which the mighty Fréd¢dn * bore when Az-i Dahak* was smitten by him; also Kai-Khisréi* was bearing it when the Tar Frangrasiyak® was smitten by him; also Frangrastyak bore it when the Drvé Zénigak * was smitten by him; and Kaland information aout Sésh4ns and his time. Also, as to the renovation of she universe and the future existence, z# is declared that they arise in his time’
1 The date here indicated seems to be about twenty-eight years later than that intended in Chap. X, 15-19.
2 See Chap. I, 25. . 5 See Chap. I, 26.
* See Chap. I, 39. 5 See Chap. I, 31, 39.
* Av. Drvau Zainigaus, an Arab chieftain who invaded Iran
CHAPTER X, I9-XI, 7. 117
Vistésp! shall bear it when you fully attract him to righteousness, avd through it he shall carry off the fiend from the concerns of the world of righteousness ®.’
4. And this, too, that in fifty-seven of his years there occur the annihilation of the fiendishness of the two-legged race avd others, and the subjugation of disease and decrepitude, of death and persecution, and of the original evil of tyranny, apostasy, and depravity; ¢here arise a perpetual verdant growth of vegetation and the primitive gift of joyfulness; and there are seventeen years of vegetable-eating, thirty years of water-drinking, azd ten years of spiritual food. .
.
5. And all the splendour, glory, and power, which have arisen in all those possessing splendour, glory, and power, ave in him on whom they arrive together and for those who are his, when many inferior human beings are aroused splendid axd powerful ; and through their power and glory all the troops of the fiend are smitten. 6. And all mankind remain of one accord in the religion of Adhaymazd, owing to the will of the creator, the command of that apostle, and the resources of his companions.
7. At the end of the fifty-seven years the fiend and Aharman are annihilated, the renovation /or the future existence occurs, avd the whole of the good creation is provided with purity azd perfect in early times and killed many with his evil eye, till the Iranians invited Frangrastyak to destroy him (see Darmesteter’s French translation of part of Chap. XLI of Iranian Bundahis in Annales du Musée Guimet, vol. xxii, p. 401).
1 See Chap. I, 41.
2 From a Pahlavi version of Yt. XIX, 92, 93, with the second and third clauses transposed.
p. 118
splendour. 8. ust as revelation states thus: ‘When that millennium as fully elapsed, which is the third of the religion of the Mazda-worshippers, that Mazda-worshipper whose name is so Triumphant! then marches forward from the water Kanyis4? with a thousand companions and also maidens of restrained disposition and_ blindlystriving behaviour®; and he smites the wicked people who ave tyrannical, and annihilates them.’ 9. Then those Mazda-worshippers smite, and none are smiting them. 10. Then those Mazdaworshippers produce a longing for a renovation among the existences, ove ever-living, ever-beneficial, and ever desiring a Lord. 11. ‘Then I, who am Atharymazd, produce the renovation according to the longing among the existences, ove ever-living, ever-beneficial, and ever desiring a Lord.’
? See Chap. X, 47.
2 Reading the name as Pazand; if it were Pahlavi it would have to be read KanmasAi, because Iranian Paz. yi is very like Pahl. m4. It is Ky4nsih in Bd. XIII, 16; XX, 34; XXI, 6, 7, and represents Av. Kasava, the brackish lake or sea of Sagastan.
5 Reading ‘va-bigar-#k-i vand khim va-k@r-fakhd ras,’ and assuming that bigar is Ar. bikr, as an Arabic word is occasionally used in the Dinkard (see Chap. II, 2 n) though very rarely. Bd. XXX, 17, mentions ‘ fifteen men and fifteen damsels’ as assisting Séshans at the time of the renovation of the universe.
DINKARD.—BOOK V.
Cuapter I,
1. The triumph of the creator Adhaymazd, and glory of complete wisdom, is the divine (ahftg) religion of Mazda-worship.
2. The fifth d00% is about the sayings of the saintly Atdr-farnbag 1 son of Farukhzdd, who was the leader of the orthodox, even as to the manuscript which is called GyémarA% 3. The collected replies of Atar-
2. The fifth d00% is about the sayings of the saintly Atdr-farnbag 1 son of Farukhzdd, who was the leader of the orthodox, even as to the manuscript which is called GyémarA% 3. The collected replies of Atar-
1 He was the leader of the orthodox about a.p. 815-835, and held a religious disputation with the heretic Abalis in the presence of the Khalffah Al-Mamfn (a.p. 813-833), as detailed in the Madigan-t Gugastak Abalis. He was also the first compiler of the Dinkard, probably of its first two Books, which are not yet discovered, as well as of some of the materials for the other Books. (See S.B.E., vol. xxxvii, p. 411, n. 1.)
2 The name of this MS. can be only guessed. It occurs three times in each of the two MS. authorities, B and K43, and the simplest reading of five of these six occurrences would be Simr4, so that the remaining one (Sarm4) may be neglected as a corruption. A final 4 in Pahlavi is a very certain indication of a Semitic word, for if a final of similar form occurs in an Iranian word, it represents either h or kh; so if the name were Iranian, its most probable reading would be Simurkh. But, in § 3, it is intimated that the MS. belonged to an ancient tribe, or congregation (ram); it also seems, from Chap. IV, 8, 9, that the religion of this tribe was not so inconsistent with Zoroastrianism as to prevent its members being taught that orthodox faith; and §§ 4, 5 of the present chapter appear to quote from that MS. somep. 120 farnbag, son of Farukhz4d, the leader of the orthodox, about several significant questions that ave the wonder of the moderns, which ave like the friendly words, spoken by him as ¢o those of the ancient tribe! (kAdmon-ram4n) who call z¢ really their Gyémar4, which ave obtaining? a like wonder for them openly accessible to him *.
4. About the unswerving and co-operating chieftainship of those forefathers who went in mutuallyfriendly command of troops, azd the complete enclosure of that tribe within the military control of Bakht-Narsth *.. 5. About the disabling of vicious habits and evil deeds, which are entirely connected, and of the heinous demon-worship and mischief which
5. About the disabling of vicious habits and evil deeds, which are entirely connected, and of the heinous demon-worship and mischief which particulars regarding the siege of Jerusalem by Nebuchadnezzar. From these circumstances we may suspect that Atr-farnbag, while collecting materials for his Dinkard, had asked some Jewish friends what information their MSS. contained regarding the old Persians, as the two peoples had been in contact, more or less, ever since the time of the Achaemenian dynasty. If he did so enquire, the Jews would naturally search in the Talmud, in which references to the Persians still survive, though the text is no longer complete. The question is, therefore, whether the MS., whose name has been provisionally read Sfmra, can have had any connection with the Talmud. It will be at once evident to any Pahlavi student that Pahl. st may be read gyé equally well, and that we have no better reason for reading Simra than for the Gyémara, which has been put into the text, as a suggestion that AtQr-farnbag was really referring to the Gemaré of the Jews, the supplement to their commentary upon Scripture. Whether this can be clearly proved remains to be seen, and positive evidence seems scanty.
1 Or ‘ congregation.’ 3 Or ‘including (vandfg).’
5 Pahl. ‘mfnsdnd ham-shkfp-vindtg frdz afbas yehamtfnisnig.’ From which it appears as if there had been a mutual interchange of information between him and his Jewish friends.
* The Pahlavi form of Bu‘&t-i-najgar, or Nebuchadnezzar.
CHAPTER I, 4-9. 121
are owing to them, through the ruler Kat-Lohar4sp? being sent, with Bdkht-Narsth, from the country of Iran to Bété-Makdis? of ArQm, and ¢hezy remaining zm that quarter. 6. And the orthodox belief in the rude particulars of religious custom in the mutual deliberation of those of the tribe, the acquaintance with religion of a boor (durdstak6-1), the difficult arrangements, and the enquirer doubtful of the religion after the many controversial, deliberative, and cause-investigating questions and answers adapted to the importunities of that wordy disciple *.
7. About how the accepting of this religion dy the prophets before Zaratdst occurred *, how the pure and saintly Zaratdst of the Spitamas came °, and who well afterwards come as bringers of the same pure and good religion Hereafter®. 8. That is, of the prophets, apostles, and accepters of the religion, there were they who accepted z¢ concisely axd completely such as GAyémard was, from whom came irregularly (durfstak6) such as Masyé and Sty4mak, Hadshang, Takhmérup, Yim, Fréddn, M4ndséthar, the SAmAn, the Kay4n, and also many other leaders in ¢hose times’. 9. And their acceptance expressly at various times is produced for action, and thereby the adversity of the creatures is removed, benefit
} The father of Kai-Vistasp (see Bd. XXXI, 28, 29; XXXIV, 7). His expedition to Jerusalem is mentioned in Pahl. Mkh. XXVII, 67, and by some Arab writers.
? «The holy place,’ a title of Jerusalem.
XXXI, 28, 29; XXXIV, 7). His expedition to Jerusalem is mentioned in Pahl. Mkh. XXVII, 67, and by some Arab writers.
? «The holy place,’ a title of Jerusalem.
* Not identified. From this point to Chap. IV, 7, AtQr-farnbag must have used the same authorities as the writer of Dk. VII; but he returns to the Gyémara in Chap. IV, 8.
* Dk. VII, i, 7-40. 5 Ibid. 41. 6 Ibid. 42.
7 See the details in Dk. VII, i, 7-40. §§ 1-8 have been already translated in Grundriss der iranischen Philologie, ii, 93-94.
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and prosperity ave sought, the world is controlled, and the creator and good creations are propitiated.
Cuapter II.
1. In the pure light avd equal to the archangels— collected together and reckoned together, since the original creation, azd completely unmixed—Zaratdst was spiritually fashioned and provided undefectively for the acceptance and propagation of the religion in the world?. 2. And when he is sent for the manifestation of restrained saintliness (m6kith) and bodily substance, great glory and radiance become as much discernible in 42m as the same ad come into the posterity of Yim who are Pérdshdspé?, his father, and Dikdatb? who is his mother; and also while he is decng born and for the duration of life, he produced a radiance, glow, and brilliance from the place of his own abode, that issued intensely and strongly, like the splendour of fire, to distant lands 4.
3. Also about the wizards and witches, tyrants, Kigs, and Karaps, and other miscreants who have produced outrage for him during his birth and childhood, with desire for his destruction; who save manifestly come about 4zs death or disablement, and even so far as those who have come into the visible assembly aéout the destruction of 4zs glory and other causes of helplessness *. 4. And also including the wolves and other wild beasts, to whom he was
cast forth by those of Pérdsh4spé’s kinsmen who _ were wizards, and the kindred of those frequenting demon-worship, but only as a test 1.
5. “x like manner z¢ is declared ¢hat, on account of Vohdmanéd ézxg welcome to him, he laughed outright at birth. 6. His coming for conference w2th Atharvmazd?, and owing to zs accepting the religion, Aharman and many demons and fiends have come to him with exhibition of fear, offering of service, and the argument and entreaty of supplicants ; and all these have returned from him disapprovingly, defeatedly, and confusedly, through the pure proclamation of his Avesta, the unique perfection of Atharymaz@’s will‘, and the indication of a prepared armament (virdst6-zénth), a declared reward, a powerful sovereignty, and a way of injury Zo the destroyer.
7. Also the triumph of the sacred beings zm the end, and the peculiarity of the joint control of the demons ; how, before that, they rushed openly into the world and have dwindled, ¢hezr bodily forms are shattered*, and they are so converted into secret decay, that ¢heezr supplicants, deceived and deceivers, became awful disputants through confession of it.
8. And when, through completely accepting the religion from Atharymazd, he came to the obedient king Kai-Vistasp to attract those of the world, he exhibited glorious actions of many kinds and the
1 Dk. VII, iii, 15-19; Zs. XVI, 8-11.
? Ibid. 2; Zs. XIV, 12, 13.
* Ibid. 60-iv, 1; Zs. XXI, 11-XXII, 13.
* Dk. VII, iv, 36-41, 61, 62.
5 Ibid. 42, 44-46, 63.
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smiting of demons and fiends ; and 4e openly spoke the thoughts of king Vistasp and many of the multitude aout hidden matters', thus: ‘A person is possessing life only by destiny, and without his body, but with a like destiny, the person possessing life is restored ;’ Ze was also opposing many wizards, demon-worshippers, demon-consulters, and those seduced dy? deceivers who are awful disputants. 9. And this was the utterance of those twelve stars whose names ave those of the twelve zodzacal constellations, and the primitive learned of Bapél ®, that have come to these, who ave asking questions of the chief rulers of Khvaniras, Aave to justify z¢, in the controversy, with the spiritual and materiag customs and rude observances which are diversely ifested, onwards from ¢he ¢¢me of Yim the splendid @and the evidence of it, discernible with him, was’ that of Vohtimané, Ashavahisté, the fire, and some other good spirits 4.
10. Afterwards, too, the estimating and weighing of the whole utterance of the religion of Atharymazd were held out by him to Vistasp and those of the world, as very accountably a wonder; and further, too, he remained as z¢ were more conflicting with fellow-disputants than his own words opposing the fellow-disputants.
11. Also when, through the effect of glory and the struggle for dezng saved, every class of apostles and prophets and manifestation of tokens and suchlike were, with certain avd striking evidence, casting down blessings, even thereupon the obedient king
1 Dk. VIL, iv, 65, 71. ? B has ‘ and demon-separatists (va-shéd4-gvtdak4n).’ § Dk. VII, iv, 72. * Ibid. 74, 85; Zs. XXIII, 7.
CHAPTER II, 9-15. 125
Kai-Vistasp’s fear of the adversary of religion, and also other causes, arose, on account of which he was then accepting the propagation of the religion}, when its great glory and beauty? were seen by him. 12. At first, Zarir®, Spend-déd‘, Frashdéstar, and Gamasp 5, several of the realm who were noble, conspicuous, and well-acting, the good amd princes of mankind, beheld visibly the will and desirableness of Athaymazd and the archangels, and the progressive religion of the creatures, fit for those completely victorious (hdAtrag4énig).
13. Lastly, the seizure and capturing (girtnisnd) by the demons ave beheld and watched; and they have remained opposing, owing to the number of idolators competing wranglingly. 14. And much conflict and slaughter occurred, which arose purely, so that the mingling of the religion in the world proceeded °.
15. There are also his pure new bringers and complete controllers of the same religion, Afishédar 7, Adshédar-méh §, and Séshans*; and through the complete progress of this religion of Afhaymazd, all the good creatures become without disturbance and all-radiant !°.
1 Dk. VII, iv, 87.
*? K43 has vardzd; but B, omitting the first letter, has 1¢f6, ‘ praise.’
5 A brother and commander-in-chief of Vistasp, killed in the battle with Argdsp, see Bd. XXXI, 29; YZ. 54-56.
‘ A son of Vistésp; see Dk. VII, vii, 5; YZ. 82-85.
5 Two brothers, see Chap. III, 4; Dk. VII, vi, 12 ; Zs. XXIII, ro.
6 See Chap. III, 1. 7 Dk. VII, viii, 55-ix, 13.
§ Dk. VII, ix, 18—-x, ro. ® Dk. VII, x, 15-xi, 5.
10 Dk. VII, xi, 6-11.
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Cuapter III.
1. About that which is manifested as regards the propitiousness, forward intellect, and complete virtue of Zaratist, it is openly declared that, according to his explaining statements, there occurred such events as the victory of Kai-Vistasp and the Iranians over Argdsp! and an army of Khyéns and other foreigners of innumerable kinds, azd details on that subject; also other assistance of Vistdsp and those of the realm in other necessities.
2. The killing of Zaratdst himself 6y Bradré-résh ? the Tar; the provision of a chariot dy Srité * of the Visraps ; and whatever is on those subjects.
3. Also, specially, matters in the times to come, each consecutively, when therein arrive devastators such as Alexander ‘, and the killer of Akré-khirad6 5, Mahrkis °, Dahak 7, and other devastators; extenders of belief (viravisn-valan) sack as the Messiah (Mashikh), Manih 8, and others ; periods such as the steel age®, that mingled with iron, and others; and organizers, restorers, avd introducers of religion, such
1 Dk. VII, iv, 77, 83, 84, 87-90; v, 73; this victory occurred in the thirtieth year of the religion, see Zs. XXIII, 8.
2 Dk. VII, v, 12 n. 8 Dk. VII, vi, 2-11.
4 Dk. VII, vii, 7.
5 Or Aghrérad (Av. Aghraératha), killed by his brother Frastyav or Frangrasiyak of Tfr, see Bd. XXIX, 5; XXXI, 15, 20-22.
6 Dk. VII, i, 24; ix, 3. 7 Ibid. i, 26.
8 A heretic who flourished a.p. 216-242 ; see Dk. IX, xxxix, 13 n.
® According to Byt. II, 21, 22, the steel age was the time of Khfsré6 Andéshérvan, and that mingled with iron at the end of Zaratdst’s millennium,
\
4 CHAPTER III, I-IV, I. 127
as Artakhshatar !, Atorpad 2, Khasrdi?, Péshyétan 4, Atdshédar, Adshédar-mah, Séshans 5, and others.
IX, xxxix, 13 n.
® According to Byt. II, 21, 22, the steel age was the time of Khfsré6 Andéshérvan, and that mingled with iron at the end of Zaratdst’s millennium,
\
4 CHAPTER III, I-IV, I. 127
as Artakhshatar !, Atorpad 2, Khasrdi?, Péshyétan 4, Atdshédar, Adshédar-mah, Séshans 5, and others.
4. The formation of custom, and the indications which ave come to manifestation and wé/ arrive at various periods; and the proclamation of these, too, by GamAsp*, from the teaching of Zaratdst, is what he wrote, together with the Avesta and Zand, upon oxhides, and it was written wz¢h gold, and kept in the royal treasury”. 5. And it was from it the highpriests of the rulers made many copies; and afterwards, too, it is from it that it happened, both to the less intelligent and the corrupters, that ¢hey were introducing different opinions azd different views.
CuaptTer IV.
1. About the selectness and perfection of the race of Iran, that is, how the destroyer and the mingling of defects came into the creation, first into the distribution of the race [of mankind] ® from the children of Sty4mak °, axd good intellect, good disposition,
1 Ardashir Papakan (a.p. 226-241), the founder of the Sdsdnian dynasty.
2 Son of Maraspend, and prime minister of ShahpGhar II (A.D. 309-379).
5 Andshérvan (A.D. 531-578).
* A son of Vistasp and immortal ruler of Kangdez, see Dk. VII, iv, 81.
5 See Chap. II, 15. ® See Chap. II, 12.-
7 This was the original Avesta prepared by order of Vistasp, as stated in the last chapter of Dk. III, § 3 (see S. B. E., vol. xxxvii, p- xxxi).
® B omits the words in brackets.
® Son of Masyé, called Samak in Dk. VII, i, 15.
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proper affection, proper praise, proper modesty, observance of hope, liberality, truth, generosity, good friendship, avd other capability, glory, and proper duty are more particularly included for Fravak }, and again altered for frontier peoples.
2. Such-like goodness and glory, again, through selection from a promiscuous origin—even till the coming on of various new contaminations, from the demons, among the children of Fravak—were for Haéshang and Vaégered’, as HAdshang through superior glory was ruler of the world, and Vaégered through provincial government (dahyfkAnth) became the cultivator and cherisher of the world ; and their well-destined descendants* aggrandized the race of the monarchs among the well-born provincial governors (dahyQk4n).
3. In union, such-like glory and goodness proceeded, mutually connected, in various ages as settled by the annals (m4dig4n), and the frontiers of Atar ‘ are penetrated ; also in various annals ¢here were in succession such men as Takhmérup, Yim, Frédin the Aspigan, and Airié of Iran, the progenitor of Manis, Mands-khvarnar, and Mantséihar °
4. And, besides including this one, who was a monarch of superior glory, and other monarchs such as ave also in the same race®, the Kay4ns’ were
And, besides including this one, who was a monarch of superior glory, and other monarchs such as ave also in the same race®, the Kay4ns’ were
1 Son of Siyamak; he was progenitor of the fifteen undeformed races of mankind (see Bd. XV, 25, 30, 31).
2 Dk, VIL, i, 16-18. 5 K43 has ‘children.’
* Probably Assyria; but it is possible to read atval as Ar. afval, and to translate ‘ancient frontiers.’
® For the foregoing names see Dk. VII, i, 19-30; ii, 70.
® Such as Afz6bé in Dk. VII, i, 31.
™ From Kai-Kobad to Kaf-Khfsré, as stated in Dk. VII, i, 33-40.
CHAPTER IV, 2-9. 129
chosen. 5. Even thus, as regards the KayAns, the annals Zave always to consider him who is monarch as the right ove, who is a fellow-descendant of the lineage, and in whom the glory is residing.
6. The creator Adhaymazd has informed Néryésang}, his own reminder, ¢Za¢ a similar instance is the supreme Zaratfstship, and the glory of the religion due to the same; also many other reasons, which ave recountable, ave declared in the Avesta, indications known only Zo an Ir4nian person of the best lineage. 7. And this, too, he has said, namely : ‘Great glory and goodness of this description are appropriatable by the same race, and are even nuw? visibly manifest.’
8. About what ave the requirements of the tribe of those who call ¢#zs really their Gyémara and how they are effected by our acquaintance with revelation, that is, dy much recitation of it; only, several occasions (y4var 1-£and) are necessary in these times. g. Also action and precaution ave possible for them, and among the actions and precautions ove is to assume more especially law and custom, and whatever was perverted by us and again made true; and, as to those taught, several persons who ave intellectual, seeking means, and friends of the soul, ave come to teach complete delusions to them; also for the same tribe and whomever it is proper to teach, when it is necessary for them, even a worldly
1 The usual messenger of Aflharmazd, see Dk. VII, iv, 84, 85.
2B has ‘even anew, by writing kevan backwards, which converts the word into navak. From Chap. I, 7 to this point, the compiler could have found very little of his materials in a Jewish MS., excepting such as had been recently obtained from Persian sources.
[47] Kp. 130 priestly authority is guiding for ‘haz same tribe, because he has come}.
1 It would seem that the tribe professed a different religion, but one that bore some resemblance to the Parsi faith in certain essential particulars. The remaining five-sixths of Dk. V are devoted to a miscellaneous collection of religious subjects, resembling a Rivayat.
SELECTIONS OF ZAD-SPARAM.
SELECTIONS OF ZAD-SPARAM*
CHAPTER XII.
The remaining five-sixths of Dk. V are devoted to a miscellaneous collection of religious subjects, resembling a Rivayat.
SELECTIONS OF ZAD-SPARAM.
SELECTIONS OF ZAD-SPARAM*
CHAPTER XII.
1. About the coming of the religion at a given time Jeng a resemblance such-like as the birth of a child through two united powers, which are the reception of semen éy females in procreation, and delivering z¢ back. to the fathers, and a period of struggling and intermingling, especially by two means: a monarchy with? religion of the same tenets (ham-v4é-dénéih), and the existence of similar tenets to those of the monarchy 7z# the custom of the religion. 2. The religion of the Mazda-worshippers, when the period of material
1 Zad-sparam was Dastfr of Sirkan, about thirty parasangs south of Kirmfn, in a.p. 881. At a later date, probably about A.D. goo, he compiled three series of Selections, from religious texts then extant, and these have been preserved by the Parsis in the same MSS. as contain the Dadistan-t Dinfk (see the Introduction). The first eleven chapters of this first series of Selections have been already translated in S. B. E., vol. v, pp. 155-186, as they refer to some of the subjects detailed in the Bundahis. The remaining chapters are here translated, except the last which refers to the Nasks and GAthas, and will be found in S. B. E., vol. xxxvii, pp. 401-405. The MS. authorities for the text are K35 and T (see p. 2 and Introduction).
3 T has ‘devoid of.’
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organization is being converted again into a spiritual nature, became manifest on the earth, first through Spendaymad? and afterwards through Adhaymazd, like the reception of a child dy mothers and delivering z¢ back to the fathers.
3. The manifestation of the religion through Spendaymad was at that time when Frdsiy4v? kept back the water from the country of Iran, and brought the water again; in damsel form she was a speaker for z¢s manifestation, zz reply Zo foreigners, at the house of M4Anfs&thar’, the monarch of the country of Iran. 4. She was also dressed, axd wore radiant clothing which shone out on all sides for the length of a Hasar‘, which is @ distance, like a Parasang ; and, tied on her waist, she wore a golden sacred girdle which was the religion of the Mazdaworshippers itself.
5. As to the belt of the religion, it is ¢ha¢t to which are connected the thirty-three fetters upon the thirtythree sins 5, according to which all sin is divided ; so that (kQ) the damsels, by whom the tied sacred girdle of Spendaymad was seen, have become impetuous (taftigd) after that for a tied girdle, on account of z¢s seeming beautiful.
6. And this was the motherhood which is supplied through Spendarymad, as a gift, in the year 528
? The female archangel who has special charge of the earth and virtuous women (see Dk. VII, ii, 19 n).
2 See Dk. VII, i, 31; and regarding his irrigation canals, see Bd. XX, 17, 343 XXI, 6.
3 See Dk. VII, i, 29.
The female archangel who has special charge of the earth and virtuous women (see Dk. VII, ii, 19 n).
2 See Dk. VII, i, 31; and regarding his irrigation canals, see Bd. XX, 17, 343 XXI, 6.
3 See Dk. VII, i, 29.
‘ A thousand steps of the two feet, or Roman mile; see Bd. XXVI, 1.
* Thirty sins are detailed in Mkh. XXXVI, and thirty-three good works in XXXVII (see S. B. E., vol. xxiv, pp. 71-75).
CHAPTER XII, 3-10. 135
before Zaratfist came out to 4zs conference ', which is one of their statements from the annals of the religion zz a manuscript of the ancients.
7. The name of Zaratfist is also cited on the earth at 300 years before his conference *. 8. For Iran, at the supplication even of the priests in the land, and for the sake of the pacification of a dispute arisen, Athaymazd produced a great ox, by whom the boundary of Iran next to Tfrdn was intimated by pawing with 42s hoofs, and he was kept in a jungle.
9. Whenever contention arose, the boundary was fully made known by that ox, until it was the wish of Kat-Us to take, fully covetously, a portion of the land of Taran back zuéo Ir4n, and he saw that the ox is about to act very ill-naturedly, because it was not besought with forms which were prescribed for it, where a boundary was intimated by it 3.
10. Zhere were seven brothers, and he who was
1 Tf this coming to conference with the spirits be ‘the coming of the religion,’ in the thirtieth year of Vistésp’s reign, then, according to Bundahis chronology, these 528 years will carry us back to twenty-eight years before the accession of Man@séihar. As any alteration in the date of MAn@sfthar’s accession would disturb the millennial arrangement of Bd. XXXIV, it is probable that some copyist has miswritten the ciphers, and we ought to read 428. This legend appears not to occur elsewhere.
* According to Bd. XXXIV, 7, Kat-0s reigned from 360 to 210 years before ‘the coming of the religion.’ At this point a dislocation of the text occurs in all existing MSS., owing to the misplacement of a loose folio in some unknown copy written before 1530; the contents of this folio, §§ 8-16, are found in the existing MSS. three folios further on (after Chap. XIV, 14), and are here restored to their original position, as determined by the meaning of the text.
* T has ‘by that ox.’ This legend is also told in Dk. VII, ii, 62-66.
p. 136
the seventh was called Srité! the Seventh, the largest in body and chief in strength, Pelonging to those instructed in many subjects for Kai-Us, and he was among his princes. 11. Kat-Us summoned him into his presence and ordered 4zm thus: ‘Go and kill that ox in the jungle!’
the seventh was called Srité! the Seventh, the largest in body and chief in strength, Pelonging to those instructed in many subjects for Kai-Us, and he was among his princes. 11. Kat-Us summoned him into his presence and ordered 4zm thus: ‘Go and kill that ox in the jungle!’
12. Srits6 went, axd the ox whom he wished to kill expostulated with him, in human words, thus: ‘Do not kill me! for though thou canst kill me, he whose guardian spirit is in the Hém, the deathdispeller, w2z// also become manifest on the earth, he whose name is Zaratist of the Spitamas’, and wad/ proclaim thy bad action in the world. 13. And the distress in thy soul becomes such as is declared in revelation thus: “As it occurs to him, so it does to Vadak*, when they mention his iniquity,” and thy death becomes the like and, owing to death, it is mixed up with hers (that is, owing even to hers is the death of Sritd).’
14. When those words were heard by him, Srité turned back, azd went again to Kai-Us; also by his manner, and even apart from this, he stated * what the ox ad spoken with awfulness, ad also thus:
' Srit6, the seventh son (compare Dk. VII, ii, 64), is not easy to identify. He could not have been Thrita the father of KeresAspa, because this Thrita the SamAn is said to have been a third son in Pahl. Yas. IX, 30 (Sp.). He may have been Srit6é of the Visraps, whose soul visited Vistasp in the latter part of his reign, about 350 years later, regarding which a legend is related in Dk. VII, vi, 2-11, and again mentioned in Dk. V, iii, 2; but there is a want of corresponding details for identification.
2 This is the citation of his name mentioned in § 7.
® The mother of Dahak, whose iniquity is considered as equal to that of the evil spirit, see Dd. LXXII, 5; Dk. 1X, x, 3.
* T has ‘also by his manner he intimated and separately stated,’
CHAPTER XII, II-20. 137
‘Il am more desirous ¢han any one who is in the earth created by righteousness, ¢hat you should now order destruction for the ox.’
15. And Kat-Us uttered 42s will, with the conviction of superior wisdom, thus: ‘It is not certain whether he whose guardian spirit is in the Hém, the death-dispeller, is himself, or not ; and if he be, and be born!, whether he wzl/ become manifest, or not;’ and he commanded with severity, thus: ‘Go and kill it!’
16. And Srit6é spoke thus: ‘/¢ zs not that I am without strength to kill, because z¢s reprieval by me was owing to its remonstrance, mentioned to me, that a high-priest is to arise 2’
17. So z¢ is declared thus, 27 another revelation (déné zagai) *, when the Tfranians weve backward in heart, Kai-Us spoke thus: ‘Go out to a certain jungle, in which dwell many chiefs of the witches, and they w2é/ cut thee up without amy striving of heart.’
So z¢ is declared thus, 27 another revelation (déné zagai) *, when the Tfranians weve backward in heart, Kai-Us spoke thus: ‘Go out to a certain jungle, in which dwell many chiefs of the witches, and they w2é/ cut thee up without amy striving of heart.’
18. And Srit6 went up to the jungle, where many witches saw him, who kept their jaws open, and they spoke about the handsome man thus: ‘Slay and do not spare!’ 19. And compassion having gone out of his heart, he went back to the other jungle and, with his fist, he broke the back of the ox in three places ; and the ox, awfully convulsed (skifté barhamak®6), kept wf an outcry.
20. After the slaughter of the ox, owing to its convulsed state which was heard by him, the
? T omits ‘and be born,’
* The misplaced folio, which begins with § 8, ends here, but it is not quite certain that a few lines of text are not still missing.
5 T has ‘at another Ame (bén zag)’
p. 138
remembrance of it then became grievous to Srité; and he went back to Kat-Us, and informed him how it was, and begged him that he shou/d finish off by slaying him !, because his life was not desirable.
21. Kat-Us spoke thus: ‘Sfad/ I slay thee, for it was not designed by thee?’
22. And Srité spoke thus: ‘If thou wilt not slay me, then I sal/ slay thee.’
23. Again Kat-Us spoke thus: ‘Do not thou slay me, for I am the monarch of the world.’
24. Srité continued zs discontent, until Kai-Us ordered him thus: ‘Go out to a eertain jungle, because a witch in the shape of a dog is in it, and she will slay thee.’
25. Zhen Srité went out to that jungle, and that witch in the shape of a dog was seen by him; after he smote the witch, she became two; and he constantly smote ¢hem till they became a thousand, and the host (gird5) of them slew Srité on the spot.
Cuarrer XIII.
1. About the glory of Zaratist becoming manifest even before zs birth, z¢ is thus declared, that fortyfive years before the t2me when Zaratist came out to his conference’, when Frénd gave birth ¢o the mother of Zaratist?, whom they called Dadkdak, it
’ T has ‘that he should command the slaying of him.’
* That is, forty-five years before he was thirty years old (see Chap. XXI, 1-14).
* It is necessary to translate in this manner, to agree with Dk. VII, ii, 3, but the text, which is ambiguous, runs as follows:— ‘amat Fréndg (Fréné-f?) Zaratfist am, zyasin Dikdakég karfwnté,
CHAPTER XII, 2I—-XIII, 6. 139
came down from the endless light, in the manner of fire, avd mingled with the fire which was before her ; and from the fire it mingled with the mother of Zaratist 3.
2. For three nights it was manifest, to all passersby, as a species of fire zz the direction of the house, and passers on the road always saw great radiance.
3. Also when she became fifteen years old, the radiance of that glory which was in her, was even such that, on the path she was walking along, its brightness was then shed by her ?,
3. Also when she became fifteen years old, the radiance of that glory which was in her, was even such that, on the path she was walking along, its brightness was then shed by her ?,
4. About the combination of Zarathst, whose guardian spirit is reverenced; that is, his guardian spirit, in the Hém, and his glory are given the cow's milk, by his father and mother drinking 2¢ up*, and Ais spiritual life (ahv6) came into the combination, as was proclaimed dy his statements in the manuscript about the Guidance of the Ceremonial ¢.
5. About the backward connection of Zaratist with Adhaymazd, through the two who ave Yim, the best of the worldly existences, and Néryésang of the spirits. 6. The enumeration of the lineage of Zaratdst is Zaratist, son of Pértshaspd®, of Purtardspé, zerkhfinté ;’ which might also be translated thus: ‘when Fréné, the mother of Zaratfst, whom they called Dfkdak, was born.’ This Frénéd, whether mother or daughter, does not seem to correspond with any Freni mentioned in the Avesta.
* See Dk. VU, ii, 2, 3. 3 Ibid. 7, 8.
5 Ibid. 46, 47.
* Not identified, but probably like the Nfrangist4n.
5 This genealogy was, no doubt, derived originally from the same source as that in Dk. VII, ii, 70, but there are several variations, especially in orthography, which are here preserved, unless clearly copyist’s blunders. The names marked with an asterisk are written in Pazand.
p. 140
of Ahirvad4spé, of H4ékadAspé, of AKikhshnds, of Paitirasp6, of Aregadarsi*, of Kharedhar*, of Spit4mn, of Vaédist6, of Ayazem, of Frits, of Arig*, of Dairasrébé6, of MAndséthar, of M4nds-khirnar, of MA4nds-kharnak, whom Néryésang the messenger of Adharmazd brought, and whose mother was Vizag, daughter of Aryag, of Sritak, of Bitak, of Frazisak, of Zdsak, of Fraghzag, of Gizag, daughter of Airtk, son of Fréddn of the Repleans to the total of ten Aspigans, of Yim, of the Vivang,has, of the Ayang,has, of the Anang,has, of Héshang, of Fravak, of Siyamak, of Masty4, of Gayémard.
CuapTer XIV.
1, About the wonderful striving of the fiend for the destruction of Zaratist. 2. When it became near to his birth, the Fever demon, the Pain demon, and the Wind demon of Aharman, each one with 150 demons, have come out to kill Zaratist, and from his spirit they have gone forth to 4zs mother. 3. And she is hurried from there by Fever, Pain, and Wind; and at ¢he distance of one league (parasang) ¢here was a wizard, Impudent (Storké) dy name, who was the most medical of wizards; in hope of practice he stood up from his seat, as she stopped in her progress.
4. A messenger of Adharmazd uttered a cry thus: ‘Do not go to a wizard! for they are not healing (béshazintd4r) for thee; but go back to the house, wash ¢/y hands on the morrow with cow's butter held over the fire, also burn (t4p6)? firewood
1 T has ‘consume (viddz5).’
CHAPTER XIV, 1-8. 141
4. A messenger of Adharmazd uttered a cry thus: ‘Do not go to a wizard! for they are not healing (béshazintd4r) for thee; but go back to the house, wash ¢/y hands on the morrow with cow's butter held over the fire, also burn (t4p6)? firewood
1 T has ‘consume (viddz5).’
CHAPTER XIV, 1-8. 141
and incense for thy own self and thy progeny which is in thy womb.’ 5. And she acted accordingly and became well1; aud the co-operators of the demon, and those of equal power, who ad not obtained their remedy from her body, are again exposed ?, and spoke thus: ‘On account of the existence of fire from all sides we have not succeeded; z¢ zs a help for every one who is her friend more than opponent ; therefore it was not for us, because of the power within her.’
6. The same night as she gave birth, Aharman selected commanders and arrayed his champions (gad); there are some who are with one thousand demons, and there are some who ave with two thousand demons; pursuing and attacking they have contended. 7. The opposing stand of the sacred beings °, especially of the glory itself at the family ‘ fire, was manifest at that birth; and for its splendour and brightness (padr6k9), settled opposite a distant place, they have then found no remedy.
8. At last, Aharman sends Akémané® on, and spoke to him thus: ‘Thou canst be very spiritual, who canst be most intimate; thou canst go with deceit into the mind of ZaratQst,and make him turn
? Compare Dk. VII, ii, 53-55.
* T has ‘and all the co-operators who had entered her body, and those of equal power who had reached them, returned helpless from them.’
8’ Thus summarized in Dk. VIII, xiv, 2:—‘Also about the arrival of both spirits, the good one for developing, and the evil one for destroying; the victory of the good spirit, and the rearing of Zaratist.’ The ‘ rearing’ is continued in Chaps. XV-XX.
* Assuming that ry stands for 4per dfidak.
5 The archdemon of ‘evil thought’ (Bd. XXVIII, 7) and special opponent of Vohfimané, the archangel of ‘ good thought.’
p. 142
Ais mind to us who are demons. 9g. And Adhavmazd@ sends Vohimané on against him; Akémané advanced to the front, azd had come forward to the door, and wished to go inside.
10. Vohfimané schemingly (£4rakégarih4) turned! back, and exclaimed to Akémané thus: ‘Go inside!’ 11. Akémané imagined thus: ‘ 7here is nothing to be accomplished by me of what was mentioned to me, for Vohimané has gone back.’
12. And Vohimané went inside, and mingled with the reason (v4rém) of Zaratast, and Zaratdst laughed outright 2, for Vohdmané is a gratifying spirit.
13. Also seven wizards * were seated before him, and owing to the light in the dwelling, his having laughed at birth was conveniently seen, which is opposed to the 4adzt of the rest of mankind who cry out at birth avd are quite terrified.