13. Also seven wizards * were seated before him, and owing to the light in the dwelling, his having laughed at birth was conveniently seen, which is opposed to the 4adzt of the rest of mankind who cry out at birth avd are quite terrified.
14. Also, at the same time of birth, he authoritatively accepted the religion from Adharmazd, as it is stated in revelation, that he spoke at birth thus: ‘As is the will of the spiritual lord (ahvé) mayst thou be who art the officiating priest (z6t6) (that is, mayst thou be the leader of the creatures) *.’
15. As Zaratist, on account of his worldly body, spoke with a worldly voice, Adharmazd spoke zx reply to him, on account of the spirits, thus: ‘So
* Assuming that std stands for vastd.
* Compare Dk. VII, iii, 2; V, ii, 5. This laughing is not mentioned in Dk. IX, xxiv.
® ‘Seven midwives’ are mentioned in Dk. VII, iii, 2.
* This is one form of the Pahlavi Ahunavair (see Dk. IX, xxiv, 4). At this point the text in the MSS. is interrupted by the erroneous insertion of Chap. XII, 8-16, the contents of a loose folio in some former copy, which have been restored to their original position in this translation.
CHAPTER XIV, 9-XV, 4. 143
mayst thou be the priestly authority (rad shAe), and so mayst thou be virtuous, owing to whatsoever righteousness occurs; and I confidently proclaim thee righteous (that is, I am thy controller) 1.
16. Another day, Périshaspé went and enquired of the wizards who kept in front at the place, thus: ‘What is the cause when infants cry out at birth, beyond that whzch occurs when they laugh outright??’ 417, And they replied thus: ‘ Because those who are made to cry have seen mortality as their end, and those having laughed ave seen their own righteousness.’
CHAPTER XV.
1. About the brothers who weve a band of opponents of Zaratist. 2. The Karaps and A dsikhshes? weve brothers’ sons, and have become the devastation (g4staragih) of the Iranians; the devastators of the Iranians (ErAn4n) were from Kokharéd‘, and Kékharéd was born from Aéshm and MAntsak, the sister of MAands#thar®. 3. At the place where Zaratist was born, five brothers have been, whose names were Brda-rikhsh, Brad-réyisn, Brdd-résh the Tr, Haz4n, and Vadast*. 4. Their
5 Av. ‘Karapa Usikhsh-44’ of Yas. XLIV, 20c; the Kavé, a third class of pre-Zoroastrian priests, is also mentioned ibid. 20 d. Compare Dk. VII, ii, 9 n.
‘ Av. Kahvaredha, Yas. LX, 6, 7 (Sp.) where it is translated by k4star, ‘diminisher, devastator,’ of whom it is here said to be the father; see also Yt. III, 9, 12, 16.
® Compare the legend of the descent of the ape and bear from a demon and Yimak, sister of Yim, in Bd. XXIII, 1.
* As these names do not occur in the Avesta, their pronunciation
p. 144
p. 16
® Compare the legend of the descent of the ape and bear from a demon and Yimak, sister of Yim, in Bd. XXIII, 1.
* As these names do not occur in the Avesta, their pronunciationp. 144 brotherhood of five—of which the middle one was Brad-résh the Tar, who became more of an adversary of Zaratst—was a semblance of the brotherhood of five who were sons of Pérdishaspé, of whom the middle oe was Zaratist.
5. Of the four brothers of Zaratist, the names of the two before Zaratist were Ratdstar and Rang“star, and of the two after 42m Nodariga and Nivédis’.
6. The middle position of Zaratist is for the reason that he is so produced at that time, as an intermedium of the early narrators and the later narrators, that three millenniums came before him and three after. 7. So that he das prescribed to the creatures in what manner he would teach the ancients as to what Aad occurred, and zz what manner 7¢ is also to be done as regards what we// occur; as is stated in the GAéthas? thus: ‘Both those I ask of thee, O Athaymazd! even whatever as happened till now, aud whatever shall happen henceforth ?’
CuaPTerR XVI. 1. About the trials (atzmAyisn6) which occurred
has to be guessed so as to give a probable meaning to the Pahlavi spelling. The writing of the last name is complicated; it is written 4°! and & in the two MS. authorities, which forms can be most obviously read Vasam and Saman, but Saman can also be read as the Zvaris yadd=dast, ‘a hand;’ this leads to the conclusion that the original name underlies the form Vadast, and this is confirmed by the name of the Karap Vaédvéist written at full length in Dk. VII, iv, 21-24. See ibid. ii, 9 n.
1 These brothers seem unmentioned elsewhere, and the existence of the elder two would imply another mother. The pronunciation of the names is guessed.
? Pahl. Yas. XXXI, 14a.
CHAPTER XV, 5-XVI, 6. 145
to him whose practice was lawful, and the signs of prophecy ¢haé are seen therein, z¢ is thus declared, namely; ‘ Another day, when the child had been born, Pérfishaspé called one of those five brothers of the race of Karaps, and spoke thus: “ Fully observe the marks and specks of my son Zaratst.”’
2. The Karap went and sat down before Zaratist, and the head of Zaratist was thereupon severely twisted by him, in order that he should be killed; but he, being fearless, watched the wizards whose terror was distressing’. 3. As z¢ was in those ten nights for hospitality, Adhaymazd sent Spendarmad, Arédvisir, and Ardai-fravard? down to the earth, by way of female cave; thereupon no variation occurred to ¢he child, and, further, the hand of that Karap was withered ®, and that wizard demanded the life * of Zaratdst from Pérdshaspé for the harm from him, which sprang ufon himsedf from his own action.
down to the earth, by way of female cave; thereupon no variation occurred to ¢he child, and, further, the hand of that Karap was withered ®, and that wizard demanded the life * of Zaratdst from Pérdshaspé for the harm from him, which sprang ufon himsedf from his own action.
4. Ad the same time Pérfshaspé took Zaratist, and gave him to the Karap, that he might do with him according to his own will. 5. He seized him and threw him out, at the feet of the oxen who were going on a path to the water; the leader of that drove of oxen stood still in 42s vicinity, and 150 oxen, which walked behind it, were kept away from him thereby ; axd Pérdshaspé took 47m, and carried him back to the house °.
6. Also the second day, the Karap threw him out
* Assuming that véshfg stands for véshig=béshig.
? The three female spirits that represent the earth, pure water, and guardian spirits, respectively.
® Compare Dk. VII, iii, 4-7.
* Assuming that the MS. déné stands for gan.
® Compare Dk. VII, iii, 11, 12.
(47) Lp. 146 at the feet of the horses; and the leader of the horses stood still in the vicinity of Zaratist, and 150 horses, which walked behind it, were kept away from him thereby; and Pérdshaspé took 42m, and carried him back to the house},
7. Also the third day, firewood is gathered together by the Karap, and Zaratdst is deposited on z¢ by him, the fire is stirred up by him, yet wzth the same result (ham-bin-i£), the chz/d is not burnt by it, and those marks, which existed and were made upon him, were a preservation from it *.
8. And the fourth day, he is thrown by ¢he Karap into the lair (4shy4nak6) of a wolf; the wolf was not in the lair, azd@ when it wished to go back to the den (strak6), it stopped when it came in front of some radiance, zz the manner of a mother, at the place where zts cub was. 9g. In the night, VohQmand and Srésh the righteous brought a woolly (kQrdsak6) sheep weth udder fu// of milk into the den, and it gave milk to Zaratdst, in digestible draughts (guvarak6 guvdrak9), until dayAghe *.
10. In the dawn, the mother of Zaratdst went to that place, in the expectation that it would be necessary to bring a skeleton out of the den, and the woolly sheep came out avd ran away; his mother supposed that it was the wolf, and she spoke thus: ‘Thou ast devoured to repletion; mayst thou endure for ever without it!’ 11. She went farther, and when she saw Zaratist quite safe, she then took him up and spoke thus; ‘I w2// not give ¢hee to any one during life, not though both the provinces of Ragh and Nédar shou/d arrive here together +.’
VII, iii, 13, 14. 3 Ibid. 9, 10. * Ibid. 15-17; V, ii, 4. * Ibid. 18, 19.
CHAPTER XVI, 7—XVII, 3. 147°
12, Becaube these princes were among the spiritual from two provinces which ave in Atdr-padak4n, such as are at sixty leagues (parasang) from Xist; Zaratdst arose from Ragh, and Vistasp from Nédar. 13. And of these two provinces, Ragh was according to the name of Erifd, son of Dirésrobd, son of M4ntds4thar!, from whom arose the race of Zaratist ; and Nédar wes according to the name of Nédar, son of M&aniséthar, from whom arose the race of Vistdsp.
CuHaPteR XVIE..
1. These were his tokens at birth:—One day, one of those five brothers of the Karaps saw Zaratdst, and he looked a long while upwards, downwards, and on all sides around 2,
2. Pérdshaspé enquired thus: ‘What was there when thou lookedst upwards, what when ¢hou lookedst downwards, and what when thou lookedst on all sides ?'
3. And he replied thus, namely ; ‘When I looked upwards, it was for this reason, when I saw that our souls * ¢hat go up to the sky, wz// go up to the best
1 Compare Chap. XIII, 6; Dk. VU, ii, 70.
? Compare Dk. VII, iii, 27-30.
® Assuming that the MS. gad4d, ‘glory, or destiny,’ has lost an initial n, with which it was originally nismd@=Chald. 89¥} ‘ the soul;’ as the copyists have not been aware of the existence of this Zvaris equivalent for rfib4n, ‘the soul,’ for some centuries, it has been altered into gadd, by the omission of its first letter, in nearly all but the very oldest existing MSS., such as K2o and M6 in Bd, XV, 3-5, and even there the medial m is really missing, though apparently existing in the final @; the irregularity of “using s for shis common in Pahlavi.
L2
p. 148
existence’, owing to the words of this soul of mankind. 4. When I looked downwards, I saw that, owing to the action of this ove, the demon and fiend, the wizard and witch become buried below the earth, and fall paralyzed back to hell. 5. And when I looked on all sides, I saw that the words of this one well extend through the whole earth; and when they have become as the law of the seven regions, each person is kept clothed wzth a robe (kap4h) of seven skins, in which the glory of the seven archangels Aas arisen.’
6. And Br&dd@-rikhsh the Tar went forth; when he went to the right side (arak6), Zaratdst hastened away to the left, and when he went to the left side, Zaratist hastened to the right, and he is thereby concealed from Brdd-rikhsh the Tar, who has not met with him.
CuapTer XVIII.
1. About his diverse want of participation (gvid akhvésith) with 47s parents this also is declared, that the demons, at an assembly of wizards, produced an outcry for a conference (ham-v4k6 layisnd) thus: ‘ That son of Pérdshaspé is senseless and foolish and secretly corrupted; no one, man oy woman, wi// consider or accept him as exalted.’
2. The tidings came to Périshaspé, and Pérdshasp6é spoke unto Zaratfist thus: ‘I thought that I had begotten a son who would become a priest, a warrior, and a husbandman, and now thou.
1 The ordinary heaven, see Dd. XX, 3.
CHAPTER XVII, 4—-XIX, I. 149
wouldst be foolish and secretly corrupted; thou shouldst proceed to the Karaps, so that they may cure thee,
3. Zaratdst gave answer thus: ‘I am he that is thy son, a priest, warrior, and husbandman.’ 4. And, by command of Pérfishaspd he harnessed two horses to a chariot (vardind), and he went with Pérdshaspé.
5. When they came to the place according to the decision of Pérdshaspé, into the presence of one Karap of those said five brethren, that wizard took a cup and made water, and spoke thus: ‘ This he should drink who is a son of thine, so that he may become well;’ and he acted with this conviction, that so he would change to the same nature as theirs.
6. Zaratdst spoke to Pérfshaspd thus: ‘Thou mayst give z¢ back to him who is thy protector and high-priest ;” and he arose (akhégid)! and went back to ¢hezr place.
7. On the way, Zaratist gave they two horses water, on account of ¢hezr thirst; and he thought thus: ‘ Unprofitable was my going to the residence of the Karaps, except 7” this manner, when, through giving water to the horses, my soul was then expanded.’
CuaPTrerR XIX.
1. About his interfering talk (andarg-gébisndth) with the iniquitous, this also is declared, that one
1 T has ‘he saluted (nfy4yfd). This legend has not yet been found elsewhere.
p. 150
day Dfrésrébé! the Karap, as ¢¢ were from the same five brethren, came out to the house of Pérdishaspé ; and Pérdshaspé placed a bowl (g4mak6) of mare’s milk before 42m, and spoke to him thus: ‘ Consecrate zt.’
2. Zaratist expostulated with Périshaspé thus: ‘I will consecrate 77, 3. Pérdshaspé spoke thus : ‘He should consecrate, and the grace is to be offered up by you?;’ avd as many as three times they mutually disputed.
4. Then up stood Zaratist, and his right foot struck at the bowl and emptied it, and he spoke thus : ‘I reverence righteousness, I reverence the righteous and the poor, men and women; do thou, O Pérdishasp6! prepare a portion for him in whom there is worthiness.’
5. And Darésrébé spoke unto Zaratdst thus: ‘As some of my portion of daily food was first thrown away by thee, it is I who weé/ bring z¢ on both thy lives, and wed? utterly destroy thee.’ 6. Zaratist spoke interruptingly * thus: ‘With complete mindfulness I w2// look upon thee with both eyes, and will utterly destroy thee.’
7. And, for a long time, they constantly looked, one at the other, with unshrinking gaze; dé the divine nature of Zaratist is victorious over the witchcraft of that wzzard, and Dirésrdbé is further disturbed; he also asked for 42s horse and spoke thus: ‘On account of this doy, 2¢ is impossible for me to stay.’
1 So spelt in Zs., but Dfrasréb6 in Dk.; also the former has always Pérfshaspé6, but the latter Pérfshisp6. Compare the same legend in Dk. VII, iii, 34-45.
® Pahl. ‘ vald aé yazéd6, aféd vag dahisnd. *. Or ‘inwardly.’
CHAPTER XIX, 2—XX, 4. 151
8. He sat upon the horse, and when he had gone a little way, he fell off from the horse, through severe distress, and died ; and the children of his children’s children have died upon the same spot |.
CHAPTER XX,
1. About the righteousness of his desires 7¢ is thus declared, that when he became fifteen years . old, the sons of Périshasp6 demanded a portion from ¢hety father, and their portions are allotted out by him. 2. Among the clothes ¢here was a girdle, the width of which was four finger-dreadths; and of the four? portions around and the girdle, which it was possible to bring forth, Zaratdst selected che latter and tied z¢ on himse/f. 3. This was owing to the precepts (parvAnak4n) of Vohdmané who came into his reason at birth; as to whatever is not the custom zs mind was now quite closed, and in that which is the custom z¢ was impetuously exercised by him.
4. About 42s compassionate disposition and the streams of the Arag province’, this also is declared,
? Probably meaning that he died childless.
* The MSS. have ‘three,’ but there were five sons (Chap. XV, 5), and the numbers are written in ciphers which are very easily corrupted.
® Pahl. ‘ Aragistan 6dhavd (T dha)’=‘odh4-f Arangfstind’ of P. Vd. I, 77 (Sp.); compare Av. ‘upa aodhaéshu Rang,hayau,’ of Vd. I, 19; Yt. XII, 18. In the Iranian Bd, XX, 8 we are told that ‘the Arang river is that of which z# is said that it comes out from Albfrz in the land of Sfrak, which they call also Sham (Sham); and it passes on through the land of Egipt6s, which they call also Misr, and there they cail it the swift river Egipitéis.’ It igp. 152 that ¢here was a river, and from them the body of a naked woman floated, for the reason that, on account of the strength and swiftness of the river, a woman, except when she was quite naked while she was in it, was not able to pass; and an old person, such as he who is of seventy years and is called in revelation a H&ndé!, for want of power (apadiyAvandth rAi), was not able to go back through it by his own strength. 5. Zaratist came on to the bank of the water, and of women and old people seven persons had come, and are passed on by him, 2” the manner of a bridge?; it was an emblem of the sfzritual performers ® of bridging work, that is, of those providing a passage to heaven.
6. About his liberal disposition 2¢ is declared, that the fodder of Pérdshaspé, which was stored for the beasts of burden, was not only for the beasts of Pérdshaspé in a scarcity, but adso for distribution among the beasts of others, which, owing to their hunger on account of the scarcity, then constantly ate off the tails of each other; and zt was given to them plentifully.
7. About his abandoning worldly desire, and his laying hold of righteousness of way, this, too, is declared, that when he became twenty years old, without the consent (6én akA4makth) of Ads father and mother, he wandered forth amd departed from one of the two mythical rivers which were supposed to bound the Iranian world, and seems to represent the Aras as a northern and the Nile as a western boundary. Arang often becomes Arag in Pahlavi, just as sang becomes sag.
1 Ay. hané in Vd. III, 19, 20; &c.
? Probably holding each other’s hands.
* The sacred beings who assist the righteous souls to pass over the Kinvad bridge.
CHAPTER XX, 5-13. 153
ther house, and openly enquired thus: ‘Who is most desirous of righteousness avd most nourishing the poor?’ 8. And they spoke thus: ‘ He who is the youngest (kéhist6) son of Adrvaité-dih! the Tar, who every day gives an iron caldron (g4mak), which is the height of a horse, full of bread and milk azd other food, unto the poor.’ 9. Zarattist went on to that place, and with his co-operation, for the nourishment of the poor, some of the chief men performed duty by carrying forth food for the poor. 10. About his compassion, not only upon mankind, but also his other creatures, this, too, is declared, that a bitch was seen by him, which had given birth to five” puppies, and it was three days then that she Zad not obtained food *, 11. Whomever she saw, she then advanced her mouth towards him, and became as it were prostrated; Zaratdst provided a remedy, éy swiftly bringing up bread for her, du¢ when he was bringing it she had expired. 12. About his own desire for the good quality‘ of a wife, on account also of the will of 4zs parents, and fis not mingling his own seed before a suitable obtainment, this, too, is declared, that when his father sought a wife for him, Zaratdst argued with the bride (néshd@) thus: ‘Show me thy face, so that I may find out (barkh4m) its kind of appearance, and this, too, whether its appearance de undesirable, or shall not be gratifying ;’ and the bride turned away her face from him. 13. And Zaratist spoke thus:
? See Dk. VII, iv, 7 n.
? T has ‘seven,’ but this difference may have arisen from an erroneous mode of writing the ciphers in T.
> T has ‘a bone for food.’
* T has ‘ good child-bearing.’
p. 154
‘Whoever takes away a sight from me, does not practise respect for me.’
See Dk. VII, iv, 7 n.
? T has ‘seven,’ but this difference may have arisen from an erroneous mode of writing the ciphers in T.
> T has ‘a bone for food.’
* T has ‘ good child-bearing.’
p. 154
‘Whoever takes away a sight from me, does not practise respect for me.’
14. About his havzng accepted progress even from the iniquitous, ¢4a¢ listened sinfully desirous, who accepted so much advantageousness as was manifest, this, too, is declared, that he came into an assembly who were well known in the place for much knowledge, and he enquired of them thus: ‘What is most favourable for the soul?’ 15. And they spoke thus: ‘To nourish the poor, to give fodder to cattle, te bring firewood to the fire, to pour H6m-juice into water, and! to worship many demons with words, with the words which are called revelation (dén6).” 16. Then Zaratist nourished the poor, foddered the cattle, brought firewood to the fire, and squeezed Hém into water, d#¢ never are any demons whatever worshipped with words dy Zaratist.
CuaPpTerR X XI.
1. About his coming to thirty years of age zt zs thus declared, that oz the lapse of thirty years onwards from 4zs appearance, om the day Anéran of the month Spendaymad?, he had proceeded in that direction 2 which ¢here occurred the so-called festival of spring (gasn6é-i vah4r) 3, forty-five days beyond
' T inserts ‘not’ here, which is clearly wrong, and must have been introduced by some copyist who did not observe that the assembly, though learned, was sinful; and that the object of the anecdote is to exhibit Zaratfst’s ability to distinguish between good works and sin, when still untaught by the sacred beings.
? On the last day of the twelfth Parsi month.
* The Maidhyézaremaya season-festival, held on the fifteenth day of the second Parsi month.
CHAPTER XX, I4—XXI, 6. 155
new-year’s day, af a place become specially noted, where people went, from many quarters, out to the place of festival (gasn6 Ar).
2. When Zarattst, for the sake of. going off to the festival place, halted on the way in walking, he chanced upon a solitary (aévatdk) plain, and he saw, in a vision, that mankind and a much-adorned worldly exestence were kept away to the north, so that all the people in the earth have become fully manifest in the north. 3. And he at the head (pavan tékh) of them was Médyémah, son of ArAstat?, even as ArAstAt was brother of Pérdshaspé ? ; Médyéméh was the leader of all mankind who have gone out to the presence of Zarat(st, and he became their guide, so that first Médyém4h and afterwards the whole material existence are attracted.
; Médyéméh was the leader of all mankind who have gone out to the presence of Zarat(st, and he became their guide, so that first Médyém4h and afterwards the whole material existence are attracted.
4. And about his coming out to the conference, o7 the lapse of those forty-five days, a¢ the place of festival a¢ dawn on the day Dadvé *-pavan-Mitré of the month Arvdavahistéd. 5. And Zaratdst, for the purpose of squeezing the Hém, went forth to the bank of the water of the Déaitth, because it is the river * of the conference for the supremacy {patih) of Zaratist, and is the water of 4v4n® which has consisted of four channels (bét4). 6. Zaratist also
' See Yt. XIII, 95.
3 So Médyémah was first cousin of Zaratfst, and became his first convert; see also Chap. XXIII, 1.
’ The Pahlavi letters represent Av. dadhvau, ‘creator’; compare the Khvarizmian name 43s of the fifteenth day of the month in Sachau’s Albfrint, p. 57, 1.35. The date here given is the fifteenth of the second month, as in § 1.
“ Assuming that rud stands for rad.
5 Probably Andhita, the female spirit of pute water, mentioned by her title ArédvisOr in Chap. XVI, 3.
p. 156
passed on through it; and its first channel was up to the ankle}, the second up to the knee, the third up to the parting of the two thighs, and the fourth up to the neck. 7. This was an indicator that his religion comes four times to supremacy; the manifestations of which are through Zaratdst, Afshédar, Atishédar-mah, and Sdsh4ns 2,
8. When he came up from the water, and put on his clothes, he then saw the archangel VohQman6* in the form (Ay Ainak®) of a man, handsome, brilliant, and elegant, who wore his hair curve-tailed *, because the curved tail is an indication of duality; who had put on and wore a dress like silk, than which there was no making anything superior, for it was light itself ; and his height was nine ¢¢mes as much as ¢hat of Zaratist.
9. He also enquired of Zaratdst® thus: ‘Who mayst thou be, and from whom of them mayst thou be ? also what is mostly thy desire, and the endeavour in thy existence?’ ro. And he replied thus: ‘I am Zaratist of the Spitamas; among the existences righteousness is more my desire, and my wish is that I may become aware of the will of the sacred beings, and may practise so much righteousness as they exhibit to me in the pure existence.’
11. And Vohdmané directed Zaratdst * thus: ‘Do
* Literally ‘up to the leg (zang).’
* The past and future apostles of Zoroastrianism. For the last three, see Dk. VII, ix—xi.
® Compare Dk. VII, iii, 51-54.
* Assuming that vagdumak isa variant of the usual gagdfimak. The scorpion (vagdum) would be a sign of duality, as, being a noxious creature, it was produced by the evil spirit Aharman.
* Compare Dk. VII, iii, 55-59.
* Compare ibid. iii, 60-62.
p. 157
VII, iii, 51-54.
* Assuming that vagdumak isa variant of the usual gagdfimak. The scorpion (vagdum) would be a sign of duality, as, being a noxious creature, it was produced by the evil spirit Aharman.
* Compare Dk. VII, iii, 55-59.
* Compare ibid. iii, 60-62.
p. 157
thou proceed to an assembly of the spirits!’ 12. As much as Vohdmané walked on in nine steps, Zaratist aid in ninety steps, and when he had gone ninety steps farther than him, he saw the assembly of the seven archangels. 13. When he came within twenty-four feet of the archangels, he then did not see his own shadow on the ground, on account of the great brilliancy of the archangels; the position of the assembly was in Irdn, and in the direction of the districts on the bank of the water of the Déitth. 14. Zaratist offered homage, and spoke thus: ‘Homage to Athavmazd, and homage to the archangels!’ and he went forward and sat down in the seat of the enquirers. .
15. As to the asking of questions by Zarattst, he enquired of Afthaymazd thus: ‘In the embodied world which is the first of the perfect ones, which the second, azd which the third?’ 16. And Athazmazd replied thus: ‘The first perfection is good thoughts, the second good words, and the third good deeds.’
17. Zaratist also enquired thus: ‘Which thing is good, which is better!, and which is the best of all habits?’ 18. And Atharmazd replied thus: ‘The title? of the archangels is good, the sight of them is better, and carrying out their commands is the best of all habits.’
19. Afterwards he demonstrated the duality of the original evolutions (bOn gast4n6)%, and the divergence in each control, avd spoke thus: ‘Of those spirits, he who was wicked preferred the
1 Both MSS. have ‘ worse’ here. 2 This title, ameshaspenta, is ‘immortal benefactor.’ 5 The two prime movers in creation.
p. 158
practice which is iniquitous (Aharman’s desire was for the practice which is iniquitous), azd the spirit of righteousness, the propitious (Adhaymaz@) prefers righteousness!’ 20. Specially he demonstrated the divergence in each control of the exhibitors of light, and he spoke thus: ‘Neither our thoughts’, nor desires, nor words, nor deeds, nor religion, nor spiritual faculties agree?; he who is loving light, his place is with the luminaries; and he who zs loving darkness is with the dark ones ¢.’
' 21. On the same day also, his omniscient wisdom appeared three times: as regards the same first questions, it pointed out the sky in great light and splendour, and in its exhibition of the prevention of darkness, at the sight of which z¢ decomes an opposing existence as regards that darkness. 22. And it exhibited its own appearance proportionally ¢o the sky, when it kept its head at the summit of the sky, ets feet at the bottom of the sky, and z¢s hands reached to both sides of the sky; the sky also kept z¢ covered, in the manner of a garment.
22. And it exhibited its own appearance proportionally ¢o the sky, when it kept its head at the summit of the sky, ets feet at the bottom of the sky, and z¢s hands reached to both sides of the sky; the sky also kept z¢ covered, in the manner of a garment.
23. The six archangels® were manifest by their similar stature (ham-basnith), in such manner that it is obvious each one successively is apparently one finger’s dreadth shorter than the other. 24. The archangels exhibited three kinds of achievement
* Quoted from Pahl. Yas. XXX, 5 ab. The words in parentheses are glosses inserted by the Pahlavi translator.
* Both MSS. have ‘spirits’ by inserting a stroke in the middle of the Pahlavi word.
5 An imperfect quotation, omitting glosses, from Pahl. Yas, XLIV, 2 cde (Sp.).
‘A similar idea is expressed in Vd. XIX, 30, but the Pahlavi version of half of it is lost,
® Apart from Afharmazd, their president,
CHAPTER XXI, 20—-XXII, 2, 159
(pasdkhtan)! for the religion; first, dy means of fires, and Zaratdst walked three steps on ¢hem, with the words, ‘good thoughts, good words, and good deeds,’ and was not burnt; and secondly, hot metal is poured on to Azs chest, cooled thereby, and, grasping 2¢ with Azs hand, he held z¢ for the archangels. 25. Atharymazd spoke thus: ‘After the establishment of the pure religion, when a dispute occurs in the religion, those who are thy disciples w2z// pour z¢ on to a spiritual lord, they wz// take 2¢ up with the hand, and will thoroughly believe in him who is over the whole embodied existence. 26. The third was cutting with a knife, avd the vital parts (ahvén) becoming visible, which are inside the abdomen, wth a flowing forth of blood; and, after the hands are rubbed over 2¢, it became healed. 27. And this is pointed out, namely: ‘ Thy and thy correligionists’ accepting of the pure religion is, as to the steadfast zm other religions, such that, through such-like burning of fire, pouring of hot metal, and through an operation with a sharp instrument, ¢here is no perversion from the good religion.’
CuHaPTER XXII.
1. About the seven questionings (7-frasnéth), with reference to religion, of the seven archangels, which occurred in seven places *,
2. For the occurrence of the first questioning °, that of Adhaymaza, the person of Zaratdst, who was
? By way of ordeal, a relic of the old faith in incantation. ? Compare Dk. VIII, xiv, 5, 6, 9. * This has been narrated in the preceding chapter.
p. 160
the upholder of Athazmazd, came out to a conference on the bank of the water of Daitth 1.
By way of ordeal, a relic of the old faith in incantation. ? Compare Dk. VIII, xiv, 5, 6, 9. * This has been narrated in the preceding chapter.
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the upholder of Athazmazd, came out to a conference on the bank of the water of Daitth 1.
3. For the occurrence of the second, which is Vohimané’s, five animals out of the five species? which are the worldly tokens of Vohfmané, have come with Zaratdst to a conference on Hagar and Adsind*; and on that day also, before their coming out to the conference, ¢hezv tongues are fully liberated and spoke with human words. 4. And among the rest 4 is a fish of one species, Arzuva® 6y name; of those in burrows (khandig4n6) ave the white ermine and white marten; of the flying creatures (vayandag4n) zs the Karsipt °, a bird like a species of waterfowl; of the wide-travellers (farakhv6-raftaran6) is the hare which is showing wild beasts the way to the water ; and of those suitable for grazing (Aarak6arganigdn) is the white ass-goat ; with human words they also accepted the religion from Adhavmazd.
5. With the chieftainship of the five species they are intrusted, so that the like animals also, with their own voices, avd as much as their knowledge is capable, shall recount the powerfulness of the religion.
1 See Dk. VU, iii, 51, 54.
? These species, which are named in § 4, are those mentioned in the Avesta, Visp. I, 1.
* Av. Hukairya of Yt. XII, 24, and Us-hindu of Yt. VIII, 32, described in Bd. XII, 5, 6, as two neighbouring mountains, for the pure water of Arédvisfir falls from the summit of Hfgar to Afsind which stands in the circumambient ocean.
‘ The remainder of K 35, the MS. brought by Westergaard from Kirman, is lost ; but an old copy of it (BK, see the Introduction) exists in Bombay, which supplies the missing text, as an authority independent of T.
® See Bd. XIV, 26; apparently the same as the Ariz, or Kar, the chief of fish, ibid. XVIII, 3, 5; XXIV, 13.
® See Bd. XIV, 23; XIX, 16; XXIV, 11.
CHAPTER XXII, 3-10. 161
6. And freedom from assault, exemption from persecution, and proper maintenance of the five species of animals, weve prescribed by him! to Zaratist with seemingly very awful admonition.
7. For the occurrence of the third questioning, which is Avdavahist6’s, the spirits of the fires have come out with Zaratist to a conference at the Tég4n water ?; and, in that questioning, care for the proper maintenance of the Varahran fire®, and the pro- Pitiation of all fires, is explained to him.
8. For the occurrence of the fourth questioning, which is Shatvéz’s, the spirits of the metals have come with Zaratfst to a conference at Sar4t‘*, a settlement on the Mivan‘; and he was fully admonished about various proper preservations of the metals, and as fo not producing warlike accoutrements of gold.
9. For the occurrence of the fifth questioning, which is Spendaymaa’s, the spirits of the regions, frontiers, stations (aistAm4n), settlements (rddastak4n), and districts, as many as were desirable, have come out with Zaratdst to a conference where there is a spring (khA4nigé6-aé) which comes out from the Asnavad mountain®, and goes into the Daitth, like those of Satavés who is blowing the Pairigs® 10, And Zaratdst was also thus ad-
* By Vohfimané, as the protector of useful animals.
* Possibly the Tegend river, the Zend or Z6ndak of Bd. XX, 7, 15.
® The Bahr4m, or sacred fire at places of worship.
* Names not clearly identified, and readings uncertain.
° In AtOr-patakén, and the Gfisnasp, fire was established upon it (see Bd. XII, 2, 26; XVII, 7).
6 Pahl. ‘Satavés-t Patrig dam4nd 4nd Aigfin.’ Referring probably to Yt. VIII, 8, 9. Satavés is the southern chieftain of the stars, as correctly stated in the Iranian Bfndahis (compare Bd. Il, 7; XIII, 12); and the Pafrigs are meteors.
[47] Mp. 162 monished by her, about the care and propitiation of the earth: that each district is ¢o ée intrusted to a faithful testifier (g6k4s-i vévar), each settlement 4o a judge acquainted with the law, each station zo an officiating priest (magépatd) of just intentions, amd each frontier ¢o a pure priestly authority (rad@5); over all is proclaimed the councillor of the spirits, the supreme priest (magdépatand magépatd), and through him the sovereignty of Adhaymazd is provided.
t1. For the occurrence of the sixth questioning, which is Khfvdaa’s, the spirits of seas and rivers have come with Zaratist to a conference at the Asnavad mountain !, and he was told about the care and propitiation of water.
12. For the occurrence of the seventh questioning, which is Amfrdaa’s, the spirits of plants have come out with Zaratist to a conference on the precipitous bank of the Darega’, on the bank (bar) of the water of Daitth, and different places; and he was informed about the care and propitiation of plants.
13. The seven questionings are explained within the length of these winters, which are of five months, and within ten years *,
1 See § 9.
* Pahl. ‘pavan Daregin zbar’= Av. ‘Dregya paiti zbarahi’
Vd. XIX, 4; a mythical river in Afran-vég, where Povdshaspd resided (Bd. XX, 32).
8 The Pahlavi is rather vague, but it is clear that ZaratQst starts for his conference at thirty years of age (Chap. XXI, 1), returns from it ten years later (Chap. XXIII, 1), and the conversion of Vistésp occupies two years longer (Chap. XXIII, 5), occurring when Zaratist was forty-two years old and thirty-five years before his passing away at the age of seventy-seven (Chap. XXIII, 9).
At this point another dislocation of text occurs in all existing
CHAPTER XXII, II-XXIII, 5. 163
Cuapter XXIII.
1. On the completion of revelation, that is, at the end of the ten years, Médyém4h, son of ArAstAt, became faithful to Zaratast.
XXIII, 9).
At this point another dislocation of text occurs in all existing
CHAPTER XXII, II-XXIII, 5. 163
Cuapter XXIII.
1. On the completion of revelation, that is, at the end of the ten years, Médyém4h, son of ArAstAt, became faithful to Zaratast.
2. Afterwards, on having obtained Azs requests }, he came back to the conference of Atharmazd, and he spoke thus: ‘In ten years oz/y one man has been attracted by me. 3. And Atharmazd spoke thus: ‘ There will be days when so few are not attracted by you, who ave themselves the occasion of the resurrection of the world; when, apart from Dahak?, the beneficence of the formation of the renovation of the universe attracts every one besides, and the impenitence of Dahak is destroyed.’
4. When he came out from the presence of Atharmazd, with the same paradox, he thereby indicated his religion as complete to Spendarmad through 42s intelligence.
5. In the two years after that®, the Kavigs and
MSS., owing to the accidental interpolation of three loose folios of another text, between this chapter and the next, in some unknown copy written before 1530. In the MSS. the text is written continuously, without division into chapters. But the connection of this chapter with the next one, which is here restored to its proper position, is clearly shown by the reference to the ‘ten years’ of conference, with which this chapter ends, and the next one begins. The accidentally interpolated text is here classified as Chaps. XXIV and XXV, but its real connections have not yet been traced.
1 That is, the replies of the archangels to his enquiries.
2 See Dk. VII, i, 26. He was chained by Frédin in Mount Dimavand, to escape in the latter days, to be slain by Keresasp, and to be specially punished at the resurrection (Bd. XII, 31; ’ XXX, 16; Byt. III, 55-61).
8 See Dk. VII, iv, 2. M 2
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Karaps of Vistaésp, zz the manner of opponents (haméstar4nth), propounded thirty-three enquiries (khvdstak5)! to him, so that dy command of Vistasp he became the explainer of those thirtythree enquiries. 6. Of the thirty-three habits? of iniquity, come for opposition to the religion of the sacred beings; of the declaration, by revelation, of those thirty-three indications of fetters*; and of the restraint of the thirty-three iniquitous practices by the thirty-three best good works, there are statements in revelation. 7. Including the acceptance of the religion dy Vistasp from Zarattst, after the redemonstration of its judicially multiform prophecy and spiritual character, which are looked into through the evidence of three speakers about chem, the archangels who, with worldly manifestation, have become apparent unto Vistésp and zs councillors and mighty ones; ¢hey are Vohimand, Ardavahisté, and the Barzin-Mitv6 fire +.
8. About the reward which evested before the beneficence of Zaratist, and z¢s being seen how, through guidance by Atharymazd, zt is demonstrated by him to those of the world, so that Médyéméah is attracted in the tenth year in the forest of reedy hollows (kanydst4né°® vésak6) which is the haunt of swine of the wild-boar specces (khazdra-t vardéz6 gas); in the twentieth year the Kavig who is son
* See Dk. VII, iv, 67.
* Reading s6n = Pers. sAn; but the MSS. have déné, ‘religions.’ The thirty sins and thirty-three good works, detailed in Mkh. XXXVI, XXXVII, are certainly referred to at the end of this section.
® Compare Chap. XII, 5, and Dk. VII, iv, 67.
* See Dk. VII, iv, 74.
° Hybrid Zvaris of Pers. nayistAn.
CHAPTER XXIII, 6-10. 165
of Kandah!? is attracted; in the thirtieth year the Khyéns? arrive, who make an incursion (vardak6d) into the countries of Iran, owing to the Kavigs, those who ave more of their own race; and in the fortieth year Vohfiném, son of Avardstar >, is born.
9. In the forty-seventh year Zaratist passes away, who attains seventy-seven years and forty days in the month Avdavahisté, ox the day Khir‘; and for eight rectified (véhiZak6) months, till the month Dadvé and day Khar, he should be brought forward as to be reverenced.
10. /# the same month Avdavahisté, in the sixtythird® year, Frashéstar® passed away, and in the sixty-fourth year Gam4sp’, the same as became the priest of priests after Zaratdst; in the seventy-third year Hangdfrash, son of Gamasp ®; in the eightieth year Asmék-khanvaté®, and adso in the eightieth
? Or Kfinih which is the name of a demon (see Sg. XVI, 13, 16, 18, 19); but such an identification is uncertain.
2 Av. Hvyaona of Yt. IX, 30, 31; XVII, 50, 51. Compare Dk. VII, iv, 77, 83, 84, 87-90; v, 7.
® Av. gen. ‘ Vohu-nemang,hé Avaraostréis’ of Yt. XIII, 104.
* The eleventh day of the second month.
5 T has 43d, and the date is lost in the other MS. authority. But 43d is highly improbable for two reasons: first, it would make this date the only one out of chronological order in the series here given; secondly, it would render it inconsistent with the statement, in Dk. VII, vi, 12, that two priests came, from other regions, to ask Frashdstar about the religion, fifty-seven years after it had been accepted by Zaratst. By substituting 63d (the Pahlavi cipher most likely to be corrupted into 43d) both these inconsistencies are removed.
* See Dk. VII, vi, 12; V, ii, 12.
7 See Dk.V, ii, 12; iii, 4.
* Av. gen. ‘ Hang,haurushé GAmaspanahé’ of Yt. XIII, 104.
® Av. gen. ‘ Asmé-Avanvat6’ of Yt. XIII, 96, and Westergaard’s Yt. XXII, 37.
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year Kabed-(s-sp4é?, who is called also Akht the wizard, is killed.
VII, vi, 12; V, ii, 12.
7 See Dk.V, ii, 12; iii, 4.
* Av. gen. ‘ Hang,haurushé GAmaspanahé’ of Yt. XIII, 104.
® Av. gen. ‘ Asmé-Avanvat6’ of Yt. XIII, 96, and Westergaard’s Yt. XXII, 37.
p. 166
year Kabed-(s-sp4é?, who is called also Akht the wizard, is killed.
11. Of the six great upholders of the religion there are the two daughters of Zaratist, whose names are Frén6 and Sritd2, wztk Ahardbo-stétd, son of Médyéméh?, and another three, who ave renowned for their religion for a hundred years, who are Vohiném * that is born in the fortieth year of the religion, Séné° is afterwards born and passes away in the two-hundredth year, and as to his hundred-discipledom °, it exists day and night till the three-hundredth year. 12. Afterwards the religion is disturbed and the monarchy is contested (gangt-
- aitd).
13. About the three customs (d4d@6) which Zaratist prescribed as the best :—The first of them is this: ‘Do not go without others, except with magisterial authority (apatk4r radth4);’ the second is: ‘Though they shall proceed unlawfully as to you, consider your actions lawfully beforehand ;’ and the third is: ‘Next-of-kin marriage, for the
* As kabed is Zvaris for ‘many,’ we may assume that kabed-Qs = Av. nom. pourus which usually becomes pouru in compounds ; so that the compound name, or title, in the text, probably represents Av. Pouruspadha (Yt. X, 1rog, 111), ‘having many troops,’ a suitable title for Akht the wizard (Av. Akhtya of Yt.V,
82) who is said, in Gf. I, 2, to have invaded a district with an army of seven myriads. He was killed, in Zoroastrian fashion, by the recital of a religious formula.
* There was a third daughter, Péruéfst (see Bd. XXXII, 5), but she may not have survived her father.
* Av. gen. ‘ Ashastvé Maidhydéi-maung,héis’ of Yt. XIII, 106.
* See § 8.
® He was born in the rooth year; see Dk. VII, vii, 6.
* This seems to be the sixth upholder of the religion, the third of those lasting about a century.
CHAPTER +XXIII, II—XXIV, 3. 167
sake of the pure progress of your race, is the best of the actions of the living, which ave provided for the proper begetting of children ?.’
CuHaPTreR XXIV.
1. About the five dispositions of priests, and the ten admonitions with which all instruction as to religion is connected *.
2. Of those five dispositions the first is innocence.
3. The second is discrimination among? thoughts, words, and deeds; [to fully distinguish the particulars of destruction from indestructiveness, such as
2. Of those five dispositions the first is innocence.
3. The second is discrimination among? thoughts, words, and deeds; [to fully distinguish the particulars of destruction from indestructiveness, such as
’ This chapter ends the first series of Selections of Zad-sparam, and is immediately followed in the MSS. by a second series. It is evident from the extent of this chapter, as compared with the amount of text contained in the three misplaced folios (see p. 162, n. 3), that this chapter could have occupied only about one folio and a half in the dislocated MS., so that the second series must have commenced on the same folio as contained the end of this chapter, and that Chaps. XXIV, XXV cannot have belonged to this series. The three misplaced folios contain two distinct texts ; the first (Chap. XXIV) is an Iranian version of the Five Dispositions of priests and the Ten Admonitions, and is here translated ; the second (Chap. XXV) contains some details about the Nasks and Gathas, and has been already translated in S.B.E., vol. xxxvii, pp. 401-405.
* This Iranian version of the Dispositions and Admonitions is more complete than the Indian version, which, like the Bundahis, was broughi from Iran five or six centuries ago, and is found in two MSS. (Pt. and J) written in India about 500 years ago, and now in the libraries of Dastfrs Dr. Peshotan and Dr. Jamasp, respectively. Passages which occur only in the Iranian version are here enclosed in brackets, and other differences between the two versions are mentioned in the notes.
® The Indian version has ‘ of.’
p. 168
noxious creatures from cattle; and of production from unproductiveness, swch as the righteous and worthy from the wicked ad unworthy].
4. The third is authoritativeness, because that priestly master is always wiser and speaking more correctly who is taught wisely and teaches with more correct words.
5. The fourth is to’ [understand and consider the ceremonial as the ceremonial of Adghaymazd, and the essentials with all goodness, beneficence, and authority; to be steadfast in his religion, and to consider the indications of protection (s4yag) ? which are established for his religion. 6. To maintain the reverence of the luminaries prayerfully, also the reverence of the emanations * from the six * archangels, be they fire, be they earth, ov be they of bodily form, and of the creatures which are formed by them ; also the pure cleansing from dead matter, menstruation, bodily refuse, and other hurtfulness ; this is in order that they may be characterised, and thereby constituted, as better-principled, more sensible’, and purer, and they may become less faulty. 7. The reverence of mankind is to consider authoritatively about knowledge aud property; the reverence of cattle is about fodder, little hardship, and moderate maintenance ; the reverence of plants is about sowing and ripening for the food of the worthy. 8. The ceremonial which is glorifying all
7. The reverence of mankind is to consider authoritatively about knowledge aud property; the reverence of cattle is about fodder, little hardship, and moderate maintenance ; the reverence of plants is about sowing and ripening for the food of the worthy. 8. The ceremonial which is glorifying all
+ Ind. vers. has only: ‘to celebrate the ceremonial of the sacred beings with the correct words, inward prayers, and complete mastery of the text (narm-nasgtha) in the ritual.’ It omits §§ 6-8 altogether.
* T has ‘limit (kQstak).’
’ T has ‘issue.’ ‘ T has ‘seven.’
* Or ‘more fragrant ;? hfi-bédtar has both meanings,
CHAPTER XXIV, 4-14. 169
the sacred beings, praises the luminaries azd worldly creations improperly, and is antagonistic to them, because complete glorification is proper through complete recitation of the ritual; and the ceremonial of any one whatever is his own proper duty professionally, so long as it is possible to keep proceeding with very little sinfulness].
g. The fifth is to struggle prayerfully 1, day and night, with your own fiend *, and all life long not to depart from steadfastness, nor allow your proper duty* ¢o go out of your hands.
10. And the first of those ten admonitions is to proceed with good repute, for the sake of occasioning approving remarks as ¢o* the good repute of your own guardian and teacher, high-priest azd master °.
11. The second is to become awfully refraining from evil repute, for the sake of evil repute not occurring ¢o relations and guardians.
12. The third is not to beat your own teacher with a snatched-up stick, and not to bring scandal upon his name, for the sake of annoying him, by uttering that which was not heard from your own teacher.
13. The fourth is ¢4a¢ whatever is taught liberally by your own teacher, you have to deliver back to the worthy, for the sake of not extorting a declaration of renown from the righteous °
14. The fifth is that the reward of doers of good
Ind. vers. has: ‘to remain in diligence intelligently.’
? Ind. vers. has: ‘opponent.’
8 Ind. vers. has: ‘steadfastness in religion, and to be diligent in your proper duty.’ But it omits the rest of the sentence.
* Ind. vers. has: ‘for the sake of the appropriateness of
5 Or ‘father.’
* T has: ‘not extracting the purity of the righteous.’
p. 170
works avd the punishment of criminals ave to be established by law, for the sake of progress 1.
15. The sixth is to keep the way of the good open to your house, for the sake of making? righteousness welcome in your own abode.
16. The seventh is ¢hat, for the sake of not developing the fiend insensibly in your reason, you are not to keep z¢ with the religion of the good *, nor to remain in impenitence of sin.
17. The eighth * is ¢haé, for the sake of severing the fiend from the reason, you have to force malice away from your thoughts, and to become quickly repentant of sin.
17. The eighth * is ¢haé, for the sake of severing the fiend from the reason, you have to force malice away from your thoughts, and to become quickly repentant of sin.
19. The tenth is that there ts to be a period of obedience (Sréshd4rih) towards the ruler and priestly authority, the high-priesthood of the religious °,
* Ind. vers. adds: ‘ of religion.’
2 Ind. vers. inserts : ‘a token of ;’ and T has: ‘ making the righteousness of the sacred beings in writing welcome.’
5 Ind. vers. has: ‘not to maintain malice with the good,’ which is more probable, and kéné, ‘malice,’ is easily corrupted into déné6, ‘religion,’ in Pahlavi writing.
‘ This eighth admonition is omitted in the Iranian MSS.
® Ind. vers. adds: ‘and backward movement.’
* Chapter XXV, about the three divisions of revelation, is translated in S. B. E., vol. xxxvii, pp. 401-405.
INDEX.
OBSERVATIONS.
1. The references, in this index, are to books, chapters, and sections ; the chapters being denoted by the larger ciphers.
2. Though different forms of the same name may occur in the text, only one form is usually given in the index, to which the references to all forms are attached; except when the forms differ so much as to be widely separated in the index.
3. Pazand forms are printed in italics, as their orthography is usually corrupt. In all such italicised names any letters which would elsewhere be italic are printed in roman type.
4. Abbreviations used are:—Av. for Avesta, Dk. for Dinkard, Int. for Introduction, m. for mountain, meas, for measure, MS, for manuscript, n. for footnote, Pahl. for Pahlavi, patron. for patronymic, r. for river, Zs. for Selections of Zid-sparam.