. ®^^?P' ^* '"'fi^ht be 'the sheep of Frash6khtar,' and this name migm be a miswriting of Frashd^tar, but we have no record of any such sheep of his. ^
1 Ind betwL*°x "^^f connection between §§ i, 2 and Yas. LHI,
• K h2 . bv ?' ^^ ^^- ^"I' Chap. XIII. ,3). ' Pro^bl nh °".'' *"*^ •"*"•'
of Rustam a^d ltfS^°^ Ae legends of the seven halting-places
' Here meani k ^ '" **** ShahnSmah. Chap. XX, 3). . "* ® mountain-range south of the Caspian (see
Chapter Xxii, 2-7. 221
of Steel, and two of crystal (dvgtmkinb) ; the re-
straining of die many M&zdnlk demons * who are the
ruin of the world, and confining fAem to their own
duty ; the arrival at those dwellings of his, and the
swift winding (v4flnl//an6) around those dwellings,
of a person whose strength is overpowered by de-
crepitude, and the approach oiwhose life to departure
from the body has taken place ; the reduction (k h A-
s&nt-hastand) of the decrepitude thereby, and the
return of his strength and manhood, that is, a com-
mand is given by him thus : * Keep no people away
at the door!' and he might make a domestic of
fifteen years of age.
5, Afterwards, the consultation of the demons
about the death of Kil-Cs, and the coming of
Aeshm ^ to KS,l-Os, approving his death, and, there-
fore, making him wretched in his mind about the
great sovereignty which wa^s possessed by him over
the seven lands, and causing him to long for the
sovereignty ^ the heavenly region (isfimino g&s)
of the archangels*. 6. And, owing to the seduc-
tiveness of Aeshm, and the other demons who
remained his co-operators for that undoing, K&i-Cs
was even engaged in opposing and molesting the
sacred beings. 7. Also his not returning across
Albiir ^, but rushing upwards, with many demons
and wicked people, unto the outer edge of darkness*;
* Av. M^zainya d^6va, the idolaters of Mdzendar&n.
* The demon of wrath (see Bk. VIII, Chap. IX, 3 n).
* §§ 5^9 ^^^ evidently a summary of the original form of the legend of K^vfis's attempt to reach the sky, otherwise described in the Shdhndmah.
* Where the endless light commences. Reading par-i torn ; or it might be 'to the utmost,' if we read fr6tum as equivalent to fr6htCim.
222 DiNKA^Z), BOOK IX.
and the reason of the glory of the KayS.ns^ be-
coming a figure of clay on that border. 8. The
previous separation (madam rS^l-hastano) of
Kdl-Os from the troops, and his not turning from \
that ill-advisedness even on renewed strife aloft*
with the supreme sacred beings. 9. Afterwards, the
creator s calling back the glory of the Kayans to
himself, the falling of the troops of Kil-Os to the
earth from that height, and the flying of Kaf-Os to
the wide-formed ocean ^.
* K omits ' of the Kaydns.' It is the royal glory of Yt. XIX, which descended from heaven and accompanies the faithful rulers and champions of the religion, successively (see Chap. XXIV, 3).
* B has 'pitying strife;' khvefparik being written instead of az'arik.
' Meaning the Caspian, as in Chap. XXI, 17.
* It will be seen, from what follows, that this was the fravashi, or guardian spirit, of his future grandson, Kat-Khiisr6i. Every being and object belonging to Aftharmaaief s creation is supposed to have its spiritual representative, created before the universe and per- petually existing (see Bd. I, 8 ; Mkh. XLIX, 23).
Av. Nairydsangha, an angel who is supposed to be the usual messenger of Aaharma«</ to mankind (see Byt. Ill, 25, 26, 59, 60). K has only « besides him and behind him flew N6ry6sang/
Chapter Xxii, 8-Xxiii, I, 22 3^
1 3. Perfect is the excellence 6f righteousness.
Chapter XXI I L SHAkar Nask.
!• The twenty-second fargar^/, Airyaman*, is
about the meeting of Kal-KhClsrd! « and VA^, the
long-continuing lord' next to the renovation 0/ the
^ See Bk, VIII, Chap. XIII, 15. » See Bk. VIII, Chap. XIII, 14.
' A single particular hero appears to be meant, although this is not quite certain.
* Assuming that miln, *who,' stands for amat, as in Chap.
XIII, 2.
^ The appellation of Yas. LIV which begins with the words d airy^mi ishyd; it is here written airdman5 (B) and aire- man5 (K) in Pahlavi.
• See Bk. VIII, Ch^. XIII, 14.
^ Pahl. vi6-i d6rang-kh(!i^dt=Av. vaya dareghd^z^adhita who is mentioned as a good spirit in Ny, I, i« There are, how-
2 24 d!nkajrd, book IX.
universe; and Kal-Khftsrdfs asking Vd6, the long-
continuing lord, about his smiting so many of the
ancients who have been the highest of mankind in
splendour and glory. 2. The reply of V&d, the
long-continuing lord, about his smiting them ; and,
upon that answer, Kal-Khfisrdl s taking V&^, the
long-continuing lord, and transforming him into the
shape of a camel, mounting him, and going, with
the Iranian levies (han^amandlkin), to the place
where the immortal Haoi^t, son of Geurva\ lies in
strength 2, and his letting him lie ; also his going
beyond (k^dmon) him to the place where T(is^
the banisher of strife, lay in strength, and his letting
him also lie ; and his going beyond him to the place
where Kal--^ptv6h * lies, and his letting him also lie.
» Compare Av. Yiijta GSurvayana of Yt. XIII, 118. But
Y6ixta Frydna, of Yt. XIII, 120, is one of the immortals men-
tioned in Byt. II, I ; Dd. XC, 3.
» Reading hang, which can also mean *a cave:* but we can likewise read hfig, * spiritual life.'
tinLn^n'^TviJJ" Y' ^3' ^^ ' ^^ '^ ^^^ ^^ ^^^ immortals men- tioned m Bd. XXIX, 6 ; Dd. XXXVI 3
son o/lfa?K.v^^^^ ^^ ^'' F^' '32, XIX, 7,. He was
Chapter Xxiii, 2-7, 225
6. The glorifying of the Mas'fl&i-worshipping re-
ligion by Kal-Kh<isrdl ; the coming of the powerful
being Keresisp *, club in hand, advancing towards
them at the dwelling of that wizard Ges*; the
standing up of TAs, the banisher of strife, and his
calling to KeresAsp for reliance upon the Gd.tha
lore and for union with them ; and the praising of
righteousness • by KeresAsp, and his throwing away
the arm-breaker.
7. As to these, too, it says that so those men
come together for producing the renovation of the
universe who are mentioned in this fargar^, and also
in other places, and are all experienced and eminent
» See Bk. VIU, Chap. XIV, 14.
' Apparently the present Lake Unimiyah (see Bd. XVII, 7, XXn, 2 ; Mkh. II, 95).
» See Bk. VIII, Chap. XIII, 1 1.
* See Chap. XV.
" Written t/, but the reading is uncertain ; possibly the name may be connected with ' the Vexk6 progeny ' in Chap. XV, 2.
' Reciting the Ashem-vohii fonnula, as a token of adhesion to the religion.
226 dInkaw), book IX, I
doers, and all powerful and brave ; and they shall
produce the renovation through a desire for an
existence undecaying, immortal, hungerless, and
thirstless for ever and everlasting.
8. It is perfect excellence that is righteousness.
Chapter XXIV.
I. Of the Var^tmfinsar^ there are twenty-three
fargar^/s, ^z;^^the first is the A^thrapaiti^^ on the
asking of Zaratti^t, by MaW6k-mAh ^ about the nature
of the birth of Zaratfi^t, and his coming to the religion.
2. And the reply of Zaratii^t about the combative
coming together of the life-causing and death-causing
spirits at his birth*. 3. This, too, that when the
fellow-villagers * of her who bore him saw his head^
* The second of the Nasks and third of the Gdthic division (see Bk. VIII, Chap. I, 9, 12). It is a second commentary on the Gdthas, devoting a fargar^ to each hd of the Githas and to each Githic formula, as in the Sd^ar Nask, but beginning with an extra fargar^/ about the birth and calling of Zaratilrt. Its chief object appears to be the quotation of texts, both from the G&thas and from sources no longer known.
■ Here written asrapdttdx (B) and asrapiitij (K) in Pahlavi, which, no doubt, stand for Av. adthrapaitij', Pers. hSrbad, * a Zoroastrian priest.' This name may either refer to the general subject of the fargar^, or have been the first word of its Avesta text ; as it seems not intended to quote any section of the Yasna, although the guardian spirits of the priests are reverenced in Yas, XXVI, 7, 8, before commencing the recitation of the Gdthas.
' Av. Maidhy6-m{zungha; he was first cousin of Zaradkt, and also his first disciple (see Bd. XXXII, 2, 3 ; Z& XI, 10 n).
* B has * at the birth of his life.'
^ B has ham-vtsagih, K ham-disagth.
* Assuming that vagdn6 stands for vag</dn5, which word occurs in § 4, according to K.
Chapter Xxiii, 8-Xxiv, 6. 227
they considered it the shoulder of * ArekdvlksAr '^,
and his chest and back those of Aharlivang ^, and
when they saw his full * bosom they considered it
that of the spirit of liberality * ; and by his side was
the Kayin glory* to rub (millet and) his bosom.
4. The speaking of ZaratfiJt spiritually, on the
grievous bringing forth of his head ^, thus : * As a
spiritual lord is my desire, do thou who art the Z6ti
speak forth to me*;' and the reply from AAhar-
-ixizzd thus : * So shouldst thou be the priestly master
as regards whatever righteousness I speak forth
with righteous intelligence.; thou art of very much
value, thou art very righteous, thou art most intel-
ligent, and thou wilt state the religion of the Ma-sr^/a-
worshippers to creatures of every kind/ 5* Through
that saying an arrow reaches spiritually unto the
demons, just as from a mighty chief warrior of Kal-
Virtisp®, like him in a mountain dwelling (garino
man) who has shot an arrow for an attack (patko-
pi^nS) opposing those in coats of mail. 6. The
evil spirit grumbled (dandled) to the demons thus :
* Evil has it become for you who are demons, but
* B omits * the shoulder of*
* Av. Aredvf sftra of Yt. V, a title of AnShita, the female angel of the waters.
' See Bk. VIII, Chap. IX, 3.
* Pahl. aOr<iks/ar=Av. uruthware.
* Av. Rita, who is associated with the archangel Spewta-
Armaiti in Yt. II, 3, 8 ; Sir. I, II, 5, and with Ashi Vanguhi in
Yt XXIV, 8.
* Av. kavadm ^Z7aren6 (see Chap. XXII, 7). ' B has * whenever his birth occurred!
* This, with the first clause of the response, is the Pahlavi version of the concluding formula of Yas. XXVI, 11, without the extra Pahlavi glosses.
* See Bk. VIII, Chaps. XI, 1-4, XIII, 15.
228 DfNKAJRD, BOOK IX.
you are unobservant/ 7. Even so Zaratilrt pro-
claimed \ik/ree from the control of the demons,
when this same saying was uttered by him, thus :
' As a spiritual lord is my desire ;' and, at the falling
of the demons upon Zarattl^ for his destruction, an
incarnation (tan 6) of its spiritual existence stood
opposed to them, in that weapon proceeding from
Zarattli^t, to keep them back.
8. And he spoke again thus : * The religion of the
benefiters progresses there in him who, through good
actions, has joyfulness owing to his righteousness^;'
and, through that saying, an arrow reaches spiritually
unto the demons, equal to ten of that which was
first spoken, and, at the falling of the demons upon
Zarati^li't for his destruction, it stood spiritually
opposed to them, and that weapon proceeding from
ZaratAi't kept them back.
9. The third utterance of ZaratClit, on the bringing
forth of his arms, was thus : * That which the first
existence produced is to be so practised, with atten-
tion, through actions to be concealed by him who is
a priestly authority (r afl^6)*;* and through that saying
an arrow reaches spiritually unto the demons, equal
to one hundred of that which was first spoken, and,
at the falling of a demon upon Zarattii-t for his death,
its spirit, as a sacred being, kept the demon away
from Zaratii^t.
ID. And, when the whole body of Zaratdrt was \
brought forth, trouble (4sip6) fell among the demons, and the demons rushed back to hell in haste ; light
^ This is the Pahlavi version of Yas. XXXIV, 13 b, without the glosses.
• This is the Pahlavi version of Yas. XXXIII, i a, b, without the glosses and incomplete.
Chapter Xxiv, 7- 1 5. 229
increased among the creatures, and every creature of
the beneficent sacred being is pleased and talked of
virtuous conduct 1 1. And AHh^rtmzd took away
Zaratii^ with joyfulness to provide security for Atm,
and ArekdvlksAr, Aharl,yvang, and the primitive and
Kajrin glory tn the body of ZaratArt spoke to Zara-
tdst of tis production 6y AHharmausd thus : ' Thou
shouldst think of him who is wise' 12. Thereupon
Zaratilrt spoke spiritually, tn reply, thus : ' I am a
Masfflia-worshipper, I profess the Masrfa-worship of
Zaratil^ ^ ; and this means that I am an apostle of
AiAi^riMizdy and am sent by A^harma?^//
13. And AAharma^a^ spoke to Z^szXhst thus : ^ As
to the sacred beings of the worldly existence, do thou
beg companionship from them ; but as to the demons,
do thou long for (d6sh)* separation from everyone
of them ; practise good thoughts, good words, and
good deeds, and abstain from evil thoughts, evil
words, and evil deeds/ 14. Also about vigilantly
reverencing the sacred beings, and the reward
thereof; not strengthening the vile, nor weakening^
the good ; expounding yi?r the disturber of religion
(d6n6-pad?r6sh), and producing liberality for the
accepters of religion; and not turning away from
the religion on account of fondness for body and
