* See Bd. XVII, 7; Mkh. II, 95.
Chapter I, 38-43. 15
43. And ZZere have also been others before Zara-
tüst, the prophet (vakhshvar) of desired fame in
the Mazda-worshipping religion; for it is declared
that, at times, some came from the spiritual ġerngs
to him who was more of a leader, and mankind have
become as captivated by the solicitation and interro-
gation of that affair, as now by the solicitation and
interrogation of the religion; the necessity for that
period is not now necessary, because all mankind
1 The Pahlavi transcripts of the Avesta names, Ukhshyad-ereta, Ukhshyad-nemangh, and Saoshyás, of the three apostles expected to revive and renovate the Parsi religion in successive millenniums. According to the imperfect chronology of the Bundahis, the millennium of AushéZar-máh has now nearly one-fourth elapsed.
2 See Chap. XI, 7-11.
16 DÍNKARD, BOOK VII.
are made acquainted with the religion, and Zaratist
of the Spitamas, whose guardian spirit is righteous,
is to be reverenced.
44. Now, that which is declared in the world is
written, about the splendour, glory, and marvellous-
ness of the prophet of the Mazda-worshipping re-
ligion, the best of creations, whose guardian spirit
is reverenced, Zaratüst of the Spitamas; and ten
chapters are published here, as to the information
from the Avesta, and zz benediction of the religion
of Aüharzmazd !.
45. That of it which is before the birth of that glorious oxe from Zzs mother zz the present world.
46. That of it which is from the birth of that
illustrious ove onwards, /7// his coming to a con-
ference with Atharmacd.
47. That of it which is from the conference on-
wards, till his pre-eminence over prophecy in the
world, and the acceptance of the religion óy the
exalted Kai-Vistásp.
48. That of it which is onwards from that, till
the departure (vikhézó) of that pure soul to the
existence which is best.
49. That of it which is also successively after that, in the reign of the obedient king Kai-Vistásp.
50. That of it which is after that, until the collapse (angávisnó) of the sovereignty of Irán.
51. That of it which is also after that, until the
end of the millennium of Zaratüst and the arrival of
A üshédar.
52. That of it which is also after that, until zke
end of the millennium of Adshédar and the arrival
of AüshéZar-máh.
-———— a 1 ml. 6. 8 dte ' Then follow the headings of these ten Chapters (II to XI).
Chapter I, 44 — Ii, 3. 17
53. That of it which is also after that, until the
end of the millennium of AüshéZar-máh and the
arrival of Sósháns.
54. And that of it from the arrival of the Tri-
umphant Benefiter, nti the wonder of the renova-
tion and future existence; a statement of them
each separately.
CHAPTER II.
1. About the marvellousness of the manifestations
before ! the birth of that most auspicious of offsprings
from 4s mother *.
2. One marvel is this which is declared, that
the creator passed on that glory of Zaratüst
through the material existences of the creatures ? to
Zaratüst; when the command arose from Aühaz-
mazd, the coming of that glory from the spiritual
existence to the worldly, and zə the material sub-
stance (máZiyátó) of Zaratüst, is manifested as
a great wonder to the multitude (va/ kabedánó).
3. Just as revelation mentions z¢ thus: ‘ Thereupon,
when AühazmazgZ had produced the material
(dahisnó) of Zaratüst, the glory then, in the
1 The MS. has patas for pé.
2 The contents of this chapter are thus mentioned in the summary of the Spend Nask (Dk. VIII, xiv, 1 in S.B.E., vol. xxxvii, p. 31):—' The Spend contains particulars about the origin and combination of the material exzs/emce, guardian. spirit, and soul (or glory) of Zaratüst; how the creation of each one occurred in the spiritual exzs/emce, and zy what mode 7/ was produced for the worldly existence; how their connection with the parents arose, the coming of the parents together, the combination in the mother, and the birth from the mother; and whatever is on the same
subject.’
. ^ ^ XP i wo],
3 The writer uses two Arabic words: mádiyátó-i ' 2alqó.
18 DÍNKARD, BOOK VII.
presence of Aühazmazd, fled on towards the material
of Zaratüst, on to that germ ; from that germ it fled
on, on £o the light which is endless’; from the light
which is endless? it fled on, on to that of the sun;
from that of the sun it fled on, on Zo the moon; from
that moon it fled on, on to those stars ; from those
stars it fled on, on to the fire which was in the house
of Zóis?: and from that fire it fled on, on to the
wife of Fráhimrvazá-zóis*, when she brought forth
that girl who became the mother of Zaratist.’
4. Of that splendour, escaped at the same time
into the earth az into the sky, the father-in-law's
ignorante is declared, so that it is said by those in
the village of the more instructed and invoking
Zóis^, as to the self-combustion wich burns the fire,
that fuel is not necessary for its use. 5. Then they
went on to the governor (kézó), and he explained
to them concerning that same (that is, he spoke to
them) thus: ‘ The full glory of embodied existence
' Perplexed by the repetitions, some copyist has evidently omitted this phrase by mistake.
? Pahl. anagar, a transcript of Av. anaghra which is always translated by Pahl. asar, ‘endless.’ The ‘endless light’ is the abode of Aübarmazd, see Bd. I, 2.
* Written in Pázand.
* Also written in Pázand. In Bd. XXXII, ro, it is stated that ‘the name of the father of the mother of Zaratüst was Frahimrava’ (or Fereahimruvana in the Iranian version); but very little reliance can be placed on such Pazand readings of names originally written in Pahlavi.
^ Here written in Pahlavi letters which can also be read Zandth. In the text, the two preceding adjectives, farhakhtar va-khván, might be read Farákht-ruvánán as the beginning of the name. Dut, as it stands, the text implies that Zóis, the father-in-law of his
son Fráhim-rvazà's wife, was the master of the house, which is the usual oriental arrangement.
Chapter Ii, 4-9. 19
is the glory of life afar¢ from the body, so that all diligence devoid of this is only movement.’
6. And z£ zs declared that the demons, on account
of their defeat by that glory in maintaining! adversity
for the girl, were bringing on to that district three
armaments (hén6), winter, the demon of pestilence,
and oppressive enemies; and a suspicion was cast
by them into the minds of those of the district, that
this harm happened to the district owing to the
witchcraft of this girl; so that those of the district
quarreled dreadfully with the parents, as to the
witchcraft of antagonism zz the girl, and about
putting žer out from that district.
7. And the father of that girl spoke even these
words to those of the district, with much reason,
about the unjust assertion of witchcraft relative to
the girl, that is: ‘When this girl was brought forth
among those of mine, her whole destiny (vakhsh)
was afterwards set forth dy that manifest radiance
of fire, where it brought out radiance from all over
her in the dark night. 8. When this girl sits in the
interior of the house, wherein there is no fire, and
in the chamber (sarái) of fire they increase z/s
intensity (bürzó), it is lighter there, where and when
this girl sits, than there where they increase tre
intensity of the fire; ove is dazzled by the radiance
from her body, and that of a wizard would not have
been so glorious.’
9. Even then, owing to the influence (sárinisnó) of the demons, and the Kavig and Karap? of the
1 Reading darih, but it may be garth for karth, * producing.’ 2 The Karaps were apparently idolatrous priests, especially those before the conversion of Vistásp by Zaratüst; one being called ‘a wizard’ in Chap. III, 5, 42—44, another ' unsanctified' in IV, 24, c2
20 DÍNKARD, BOOK VII.
district, they did not become satisfied ; so the father
ordered the girl to go to Padiragtaráspó !, the father
of a family in the country (matá) of the Spitámas,
in the district (rüZasták) of Arak; and the girl
obeyed the command of Aer father. 10. That dis-
turbance which the demons caused, with evil inten-
tion, for the expatriation of that girl, the sacred
beings assiduously made the reason for the coming
of the girl for marriage to Pórüsháspó, the father of
Zaratüst, through er father sending the girl to the
dwelling of Padiragtaraspé, the father of Pórüsháspó.
11. One marvel? is this which is declared, that
when that girl, in going to that family, stood on the
loftiest place in the country of the Spitámas, and z/
is surveyed by her, a great wonder is manifested to
the girl, 7us¢ as revelation mentions: ‘It is their?
a third is ‘deadly’ in IV, 67, and a demon himself is a Karap in IV, 61, and has Karaps under his control in II, 45. The following Karaps are named in the time of Zaratüst :— Dürásróbó mentioned in Chap. III, 4-41; Brágrók-résh in III, 20-34, who is called a Tûrânian in III, 28; Vaédvóist in IV, 21-24; and Zák in IV, 67. Some others are named by other writers. The Kavigs, Kais, or Kigs are mentioned with the Karaps in Chaps. II, 9; III, 50; IV, 2, 6, 14, 64, 67; VIII, 26, 4o, as equally objectionable, but their avocation as officials is not defined. Both classes seem to have he'= official rank, but whether their titles were tribal or official is uncertain. The Avesta calls them Karapan and Kavi; the latter word being also the royal title of the Kayán dynasty, of which Vistásp was a member. Compare Zs. XV, 1-4; XXIII, 8.
* One of the marvellous manifestations mentioned in $ r.
* Probably we should read: ‘It is the voice of those sacred beings ' who are mentioned in $ ro. As the word yazdán, ‘sacred beings,’ is exactly similar, in. Pahlavi, to shán (in valdshán, ‘their’
Chapter Ii, Io—-15. 2i
voice is carried away to her from them; “do thou
proceed to that village which is theirs; it is very
depressed in height and very wide in breadth, in
which he who is living and the cattle mostly walk
together; besides, for thy assistance that village is
divinely fashioned and compassionate." 12. There-
upon that damsel stopped, and also fully observed
that ¢hezr recital seems o be for the conveyance
of this statement, that my action sould de such as
was ordered me by my father also. 13. Then that
damsel thoroughly washed er hands, and proceeded
from them to that village which was PaZiragtaráspó's,
and the glory came to Pórüsháspó, the son of Padi-
ragtaraspo.
14. One marvel is this which is declared, that the
creator Athaymazd passed on the guardian spirit
(fraváhar) of Zaratüst, to the parents of Zaratist,
through (le-£adón) Hóm!, by a marvel produced
by cultivation. 15. Again, too, revelation says that,
when the separation (burinó) of the third millen-
nium occurred, at the end of the 3,000 years of
spiritual existence without a destroyer, (after the
creatures weve in spiritual existence, and before the
arrival of the fiend); then the archangels framed
Zaratüst together, and they seated the guardian
spirit within, having a mouth, having a tongue, and
the proclaimer o/ the celestial mansions.
or ‘ those’), a copyist would be liable to the blunder of leaving out the final word in writing valdshán yazdan. Or the original writer himself may not have quoted enough of the text he was reading, to make his meaning clear.
1 A sacred and mythical tree, described in Bd. XVIII, 1-3, and often personified as a sacred being. It is now represented, in Parsi ceremonies, by twigs of a particular plant brought from Persia.
22 DINKARD, BOOK VII. BEN — —— h|— — 3w—
16. Then the three millenniums of Zaratüst * were
the number manifest to them through observation
by the eye, azd it seemed that he became just like
an archangel through bodily contact with (ham-
kerpih)? the archangels. 17. And when the separa-
tion of the third millennium occurred, after the
framing of Zaratüst together, and before the con-
veying of Zaratüst down to the worldly sale, at the
end of the 3,000 years of worldly existence with
a destroyer, then Aühazmazd argued with Vohümanó
and Ashavahistó? thus: ‘Is his mother beheld by
you, so that we may produce Zaratüst ?'
18. And Ashavahistó spoke zz reply thus: ‘Thou
art aware even of that, O propitious ove / about the
Zaratüst we shall produce, and thou and we have
produced, thou knowest, O Atharmazd! and fo us
who are the other archangels do thou announce the
place, because its appearance thou knowest, /Zou
propitious spirit Aühazmazz !'
19. Then Aftthaymazd argued with Vohümanó
and the reminding by Avdavahist6*, Shatraver,
Spendaymad, Khirdad, and Amüxrdad*, saying:
