* Evidently an old proverb, implying a fixed determination what- ever catastrophe may happen, even if one's ancestors of the eleventh or twelfth generation shall appear. Nódar (Av. Naotara) was a son of King Mânûskîhar (Bd. XXXI, 13, 23), and Rak was a nephew of Nódar (Bd. XXXI, 31), doubtless the same as Ragan (Bd. XXXII, 1; XXXIII, 3) which seems to be a Pázand mis- reading of Airi£ó, or Éri£ó, see Zs. XVI, 11-13, and compare the genealogies in Chap. II, 7o and Zs. XIII, 6. The proverb is used again in Chap. III, 19, and the names are mentioned in IIT, 39.
30 DÍNKARD, BOOK VII.
to cause the death of Zaratüst in Zzs mother's womb,
and she who bore him was rendered sickly by them
through the sharpest of sharp and afflictive pain,
until she wished to ask the wizard physicians for
a desirable remedy. 54. And here is manifested a
great wonder, just as revelation says: ‘It is then
a voice of theirs is carried away there to her from
the higher region, from AühazmazZ and from the
archangels, thus: “ Thou damsel who goest! do not
proceed thither, because anything of theirs is
destruction through wizard medical treatment; for
healthfulness wash zy hands thoroughly, and those
hands shall take firewood, and upon it thou shalt
offer meat for the sake of the infant, thou shalt offer
up cows’ butter Zo the fire for his sake; thou shalt
likewise heat z¢ at the fire for his sake, and shalt
quaff (paimés) zZ off at the proper time for his sake,
and thou wz% become well.”’ 55. Then at once
that damsel washed Zex hands thoroughly, and she
did just as she had heard, and became well !.
56. One marvel is this which is manifested to the
multitude when three days remained to his coming ?
forth; in the manner of the sun, at the approach
of z/s uprising, when its first advancing twilight is
diffused, ïs body is then announced as revelation
says: ‘It is then when in those last three nights
during which Zaratüst was in the womb, where he
still subsisted three days till afterwards born, ¢ha¢
the village of Pórüsháspó became all luminous. 57.
Then spoke the horse-owners and cattle-owners of
the Spitámas, in running away, thus: “It is requisite
to be forgiven?; the village of Pórüsháspó, on which
' Compare Zs. XIV, 2-5. * Literally ‘ going.’ * Apparently an appeal for mercy.
Chapter Ii, 54-62. 31
that fire! is in every crevice, is disturbed by con-
fusion?" 58. Then, on running together again,
they said: “It is not fully forgiven for the village
of: Pórüsháspó ; fire is on it in every crevice and it
is disturbed by confusion; unto him is born, at his
house, a brilliant mancZz/Z." '
59. This, too, is one of the wonders, when the
report of the marvellousness of the birth of that
mancAz/d and of his great glory,is due to statements
of Yim and also others, brilliant in carrying on the
destiny which had entered them from the sacred
beings. 60. Wherein Yim spoke to the demons
thus: “Here below the pure and righteous Zaratüst
will be born, who z// produce for you who are
demons that absence of intercession which is pre-
pared for you (that is, he will produce for you
a thoroughly-harassed actual inactivity, an absence
of intercession so that you are not able to pray on
your own account, and no one prays for you).'
61. /¢ zs declared that the report about the birth
of Zaratüst, and concerning his prophesying, is
explained (avazandi-hastó) only by the illustrious,
such as Yim and Frégün and many learned people ;
but the sacred beings are also heard through the
tongues of the animals scattered in the world, in
order that even that witness shall arise as regards
his prophesying. 62. Just like that which is de-
clared, that in the reign of Kai-Üs there was an ox,
and a splendour had come to his body from the
sacred beings; and whenever a dispute as to the
frontier arose between Irán and Türán, that ox was
brought, and the boundary between Irán and Türán
1 Assuming that niram stands for nird, a variant of ndra. ? Or ‘terrified with fear.’
22 DÍNKARD, BOOK VII.
was truly shown by him. 63. And because, when an
Iranian fad to seek a decision as to a Türánian in
a dispute and lies occurred, the Türánians were
constantly convicted through the showing of the
boundary óy the ox, and happened to be defeated
by the Iranians—and, besides that, their envy also
arose as to Kat-Üs, even of Ais ownership—there-
fore, on account of Zzs possession of that wonder,
the Türánians proceeded about the smiting and
destruction of that ox, and through their sorcery
and witchcraft the mind of Kat-Us was disturbed
about that ox, and he went to a warrior, whose name
was Sritó 1, and ordered him to kill that ox ; so that
man came to smite the ox. 64. And here is mani-
fested a wonder of importance by that ox, such as
revelation mentions thus: ‘To him spoke the ox, in
grave words, thus: “ Thou shouldst not murder me,
O Sritó! thou seventh * of those of this race; you
will atone for this malice when Zaratüst, the most
desirous of righteousness among the existences,
arrives and proclaims thy bad action in revelation;
and the distress in thy soul becomes such as is
declared by that passage where z¢ says: ‘As death
occurs to him, that of Vagak? and the like occurs." '
65. /¢ is declared that that man, when this wonder
was thus seen by him proceeding from the ox, did
not kill 24, but went back to Kai-Us and told him
what he Zad seen. 66. Kai-Üs then still, on account
of the amazing deceitfulness of the demons and
wizards, ordered the same man to smite that OX ;
! This legend is also told, with further details, in Zs. XII, 1-25.
* Compare Zs. XII, 10.
* The mother of Dahák, who first committed adultery in an aggravated form (see Dd. LXXIT, 5; LXXVIII, 2).
Chapter Ii, 63-68. 33
and that man proceeded also again to the ox, azZ
though z/ was carrying oz still much of that talk, he
did not lend an ear to z/, bal killed zz.
67. Regarding the sole-created ox', too, z¢ is
declared that, o» meeting its destruction by the evil
spirit, it bellowed thus: ‘Though thou thinkest it as
to us, O evil spirit, astute in evil! that thou art zz
every way a winner by destruction, 24 zs not to our
destruction thou art even then an attainer zz every
way (that is, z/ is not possible for thee so to
annihilate that we sZ2// not arise again); even now
I proclaim that that man, Zaratüst of the Spitámas,
well arrive in that last revolution, who wz// produce
distress for the demons, the assistants of the demon,
and also the wicked who are bipeds.'
68. Likewise the marvellousness of Zaratüst's
defeat of the demons, owing to his glory and by
means of his sagacity, even before he had come into
the world by birth; when Frásiyév? the wizard is
amazingly distressed through seeking that glory of
his by desire of the demons, just as revelation?
mentions thus: ‘Thereupon Frásiyéo, the very
powerful Türánian, rushed away, O Zaratüst of the
Spitamas! to the wide-formed ocean a first, a second,
and a third time; and he wished to obtain that glory
which is specially for those of the countries of Irán,
for the born and the unborn, and which is for the
righteous ove; but he did not attain to that glory.’
1 Pahl. tórá-1 aévak-d4do, the primeval ox, from whom the animals and plants have all descended (see Bd. III, 14, 17, 18; IV, X555 X, 1; XIV, 1-35; XXVII, 2).
2 The same person as Frangrásiyák of Chaps. I, 31, 39; II, 69;
XI Be 3 In Yt. XIX, 56-62; V, 42.
34 DÍNKARD, BOOK VII.
69. And this, too, zs mentioned, that to all the seven
regions the villain Frangrásiyák rushed away, and
the glory of Zaratüst «as sought by him !.
70. Here is an enumeration of the worthy lineage
of Zaratüst?:—Zaratüst was son of Pórüsháspó, son
of Padiragtaráspó, of Urugadhasp*, of Haééadaspé*,
of Aikhshnus*, of Paétrasp*, of Aregadharsn*, of
Hardhar*, of Spitám, of Vaédist*, of Nayázem* 5,
of Airi£?, of Dürásróbó, of MánüsZihar monarch of
Irán, of Mánüs-khürnar, of Mánüs-khürnák whom
Néróksang implanted in * Vizak*, daughter of Air-
yak*, son of Thritak*, of Bitak*, of Frazüsak*, of
Züsak*,'of Fragüzak*5, of Güzak**, daughter of
Airi£, son of Frégün monarch of Khvaniras, son
of Pür-tórá the Áspigán, of Névak-tózá the Aspigan,
of Ség-téva the Áspigán, of Bór-tózá the Aspigan,
of Kasdar-têra” the Aspigan, of Siyah-tórá the
Aspigan, of Spétó-tórà the Aspigan, of Géfar-tórà
the Aspigan, of Ramak-tó7á * the Aspigan, of Vanó-
fravisn the Áspigán, of Yim monarch of the seven
! See Yt. XIX, 82.
* Compare the genealogy in Zs. XIII, 6 ; Bd. XXXII, r, and that quoted there from the Vigirkard-i Dénig. The names marked here with an asterisk are written in Pázand, or partly so.
* Ayazem, of Ragan, in Bd. The latter name is Ragisn in Vig., but Eri£ó in Zs. XVI, r3.
* This wants confirmation, but varzid bên can hardly be a name as assumed in Vig., where it is altered tc Varzig-dén.
* The g is of the old form like s.
* The G is omitted, but see Bd. XXXI, 14.
M. Kütál-tó7à ; this generation is omitted both in the Vigirkard and Bundahis.
* This generation is interlined in the MS. of the Dinkard. The Bundahis, XXXI, 7, also omits Névak-tórá ; and the Vigirkard omits Bór-iórá, Siyah-tórà, Spétó-tórá, and Ramak-tórá. The termina- tion tÓrá is merely the Zváris equivalent of gau. In Iranian MSS. the Pahlavi î and 4 are practically written alike in most cases.
Chapter Ii, 69-111, 4. 35
regions, sow of Vivangha, of Ayang,had*, of Anan-
g,haz*, son of Hósháng the Pésdadian monarch of
the seven regions, son of Fravak, of Siyamak, of
Masya, of Gayémard the first man.
CuaPTER III.
after the birth of that most auspicious of offsprings
from Zzs mother, till his coming to a conference wz/Z
A ühazmazd !.
2. One marvel is this whzch zs declared, that on
being born he laughed outright; the seven midwives
(dayah) ?, who sat around him, were quite frightened
thereby ; and those terrified ones spoke thus: ‘ What
was this, on account of grandeur or contempt ? when,
like the worthy man whose pleasure is due to
activity, the man's child so laughs at the birth owing
tohim.’ 3. Pórüsháspó also spoke thus: ‘ Bring out
this manchz/d to the sheeps&zx clothing which is
soft; the affair was owing to thee, owing to the
virtue of thee who art Dükzàáüb, that the advent of
glory and coming of radiance to this manchz/d was
openly seen when he laughed outright at his birth.
4. One marvel is this which is declared, that
Pórüsháspó afterwards went to a Karap, Dürásróbó
by name, who was the most renowned for witchcraft
in that district, and informed him of the birth of
Zaratüst azd the wonders which were. manifested
1 The contents of this chapter refer chiefly to ‘the rearing of Zarattst. For the other matters mentioned in Dk. VIII, xiv, 2, see Zs. XIV, 6-12.
2 Sls. X, 15 prescribes ‘ten women. Zs. XIV, r3 mentions ‘seven wizards (yátàkó).'
36 DINKARD, BOOK VII.
therein ; he a/so brought Az to the house for the
purpose of seeing Zaratüst. 5. That wizard, owing
to the coming oz of vexation at that glory in Zara-
tüst, desired with evil intention a really mischievous
deceit (shéd5), to compress with Zzs paws (góv) the
tender head of that full-glorious child, to cause As
death. 6. And here is manifested a great wonder
to the multitude, just as revelation mentions 24 thus:
‘Thereupon the paws of that deadly ove (mar) are
driven back to behind him (that is, reversed (afisk ûn)
backwards); nor ever after add that deadly one be-
come again a devourer of meat with Zis jaws by
means of those paws.’ 7. That Karap also, besides
that, examined the marks and evil specks on Zara-
tüst!; and Pórüsháspó, zz awful alarm as to the
dispersion of the emanation of splendour (à p- dihih)
from Zaratüst, hastened (sáriniz) to make Zaratüst
invisible.
8. One marvel is this which is declared, that the
Karap Dürásróbó, through witchcraft, cast such fear
of Zaratüst into the mind of Pórüsháspó, and so
injured the mind of Pórüsháspó, that, owing only to
that very fear as regards himself, he asked the Karap
for the death of Zaratüst. 9. Also about?the mode
of putting to death for which Pórüsháspó, owing to
the distraction (vishópisnó) by which he becomes
helpless, asks Dürásróbó ; and that Karap is bring-
ing much firewood together, and to shelter (nipa-
yldanó) Zaratüst amid that firewood, to stir up a fire,
and to make 77 blaze with the wood were the remedy
he arranged (virast6); and Pórüsháspó acted accord-
