1 Literally ‘demon-worshipping ;’ it is not clear that idolatry is
44 DÍNKARD, BOOK VII.
in our district; do thou worship this of mine. 36.
A great marvel, owing to the sagacity of Zaratüst at'
a childish age, is just as revelation mentions that
Zaratüst spoke thus: ‘I worship this, O father! z¢
7s not that which it is necessary for me to worship
that he should worship. 37. And Pórüsháspó spoke
thus: ' // zs not that of mine thou worshippest, and
it is that of mine he should worship. 38. As many
as three times those persons (gabzáán) carried on
those assertions; when up stood Zaratüst and spoke
concerning them, .and he broke forth with that
eternal statement!, namely : * The righteous I rever-
ence, nien o» women; the poor I reverence, men or
women ; mol the wicked, men or women; when any
one whatever shall join Pórüsháspó, where he shall
be celebrating worship, the worship shall then be
suitable to the worshippers, that is, he shall worship
that which it is necessary to worship.'
39. One marvel is this which is declared, that
afterwards Dürásróbó the Karap shouted to Zaratüst
thus : ‘ Evil was thy reckoning? which, owing to the
conduct of fate (báhar), I, the foremost of the exist-
ences embodied in Rak and Nócr?, bring to thee ;
I am made further worthy where thy fate is carried
away from me; now is the joy (parkán) which
I convey to him‘ through bringing 77 on, and this
intended, but rather some form of worship antecedent to Zoroastrian Mazda-worship which latter had not yet been established. The author of this legend must have supposed that it differed very little from the religion of Pórüsháspó.
* Reading sakhün-i leyalmin which is written in Pahlavi exactly like dashinó rigeld, ‘the right foot.’
* Pahl. marakó, possibly for marg, ‘death.’
? See Chap. II, 51, note.
* Probably referring to his companion Bradr6k-résh who, accord-
Chapter Iii, 36-44. 45
will occur, so that I may observe he wl kill thee
with the evil eye in the house. 40. And here is
a great wonder which became manifest about Zara-
tüst, in the sagacity of Zzs reply to that deadly one
at that childish age, which was just like this which
revelation mentions, that Zaratüst spoke thus : 'With-
out the joy of a murderer I observe, with propitious-
ness and complete mindfulness, that it is thee
I notice in that house which is thine !.'
41. One marvel is that which, after this reply of
Zaratüst to Déíürásróbó, became manifest in that
Karap, just as revelation mentions thus: “The
deadly oze became disabled and stupefied as long as
the milking of ten mares zz milk whose milker is
only one.’
42. One marvel is this which zs declared, that
when that wizard emerged from /Za/ stupefaction,
he then shouted again to Zaratüst zz the same
manner, Zaratüst uttered that same reply, and the
deadly ove became anew disabled and stupefied as
long as the milking of twenty mares full of milk
whose milker zs only one.
43. One marvel is this which is declared, that
again when that wizard emerged from ¢hat stupe-
faction, he then shouted to Zaratüst zz the same
manner, Zaratüst uttered that same reply, and the
deadly one becomes anew disabled and stupefied as
long as the milking of thirty mares full of milk whose
milker is ozZy one.
44. One marvel is this which zs declared, that when that wizard emerged from that stupefaction, he
ing to most accounts, was the murderer of Zaratüst in his old age. This tradition is mentioned in Dk. VII only here and in § 22. 1 Alluding to Dürásróbó's own fate, see $ 45.
46 DINKARD, BOOK VII.
Se
then grumbled thus: ‘ Do ye have the horse driven
for us,and turn round the chariot wherein you harness
it; for really this smiting ove (ganak) wall destroy
me through the arrival of the sacred text and through
his possession of authority. So they had the horse
driven, and 24 was harnessed to the chariot by them.
45. And here is manifested a great wonder to the
multitude, just as revelation mentions thus: ‘ When
he ad proceeded several Yügyásts! in driving, he
stopped in his distress through being terrified, and
this occurred which I mention for a warning ?, his
semen was expelled, so that. it arose in his skin and
burst it ê, and Zzs loin thereby broke from Zzs thigh ;
he then died outright, then his progeny, and then the
offspring of his progeny.
46. One marvel is this which is declared that, even
before the coming of Zaratúst to a conference +, there
is manifested in him a mind which is more capacious
than the whole world, and more exalted than every
worldly possession, with an understanding whose
strength is perfectly selected, an intellect of all-
acquiring power, and a sagacity of all-deciding
ability ; also with the much heedfulness of the kingly
glory, and the full desire for righteousness, the effi-
cacious diligence and authority, and even the superi-
ority in mightiness and grandeur of the priestly
glory. 47. Also the handsomeness of body and
completeness of strength which are in the character
of these four classes of his, which are priesthood,
! See $ 16 n.
? Pahl. *avó pés yema/e/inam.’
* Or ‘in his back and broke it,’ if we suppose that pést, ‘ skin,’ stands for pêst, ‘back.’ Compare the same legend in Zs. XIX, 1-8,
* With the sacred beings.
Chapter Iii, 45—51. 47
warriorship, husbandry, and artisanship ; Jdeszdes a
perfect friendship for the sacred beings and the
good, and an awful enmity for the demons and the
vile. 48. That is the nature by which the habits
(dâdðih) of mankind and bipeds, the perfection and
completeness of the sacred beings through the crea-
tiveness of Aühazmazd, and its own commemoration
of them are provided. 49. So that the sacred beings
shall bring a report, as to his superiority, from every
one of those who are and were and will be, and of
his coming for reminding ws of AühazmazZ and of
the lord-and-mastership (ah à-va-ra zih) of the world,
also of the preservation of the creations therein
(ay£pó-dahisnán), from the destroyer, by the tongue
of the many-mannered (kabed-saráZakó) sage, the
fully-virtuous ove of the age producing no harm
(avazand-dahig) in the world. 50. And the de-
mons on this account, that this is Ze whom many
Kigs! and Karaps žave to influence the good to con-
found and destroy, then also kept ¢hezr promise and
practised friendship.
51. And on the completion of thirty years beyond
his birth ?, the archangel Vohümanó came on in
commemoration of AühazmazdZ, when Ze was bring-
ing his Hóm-water (mayá-1 Hómigán)? from the
1 See Chap. II, 9 n.
? 'The remaining contents of this and the following chapter are thus summarized in Dk. VIII, xiv, 3, 4:—‘His attainment on maturity, at thirty years of age, to a conference with Aüharmazd ; and the occurrence of seven conferences in ten years. Many marvels, owing to him are published therein, just as there are some which, collected and selected, are noticed by the Dinkard manuscript, that is, in this seventh book, in which, however, the details of the seven conferences do not occur; but some are mentioned in Zs. XXI, 8-XXII, 13.
? See Visp. XI, 2.
48 DINKARD, BOOK VII.
river Aévaták !, just as this which revelation men-
tions thus: ‘ When Zaratüst came forth to the third
effluent (bazrá-tagisnih), that of the good Daiti,
he further proceeded through that; and when he
marched onwards from that, a man was seen by him,
who marched from the southern quarter. 52. That
was Vohümanó, and it seemed Zo him ZZa£ Vohümanó
was of early form (so that he is more discerning as
to a person) and foreseeing (that is, he was before-
hand in everything); it seemed o him /Za/ Voht-
manó was as much zz height as three men's spears ;
and it seemed /o him, as to Vohümanó that a glossy
twig (ards tak) was brought by him in Zzs hand,
through carrying off which branch the plant was not
injured by him; that became the spiritual twig of
the religion, and this was indicated by it, that it is
necessary to proceed as uninjuriously by the religion.
53. There is some one who says that it became a
reminder of the spiritual exzszezce, and this was indi-
cated by it, that it is necessary to proceed as unin-
juriously in the world, so that peace may exist with
every one.
54. When he came onward to the fourth effluent,
as far as the Aüshán-rüZ of the good Daiti (which
was the name of it) and Ze was in it, Zaratüst was
bringing the Hóm-water from the middle of it ; and
on the ascent Zaratüst, bringing his right foot out of
the Aüshán-rüg, covered Azmse/f with his clothes,
and upon that Vohümanó, advancing, joined him in
front.
! Literally ‘single-flowing.’ In Bd. XXIX, 4, 5, it is Naivtak which has been translated as * navigable' in Bd. XX, 34, and as ‘flowing in a channel’ in Dk. VIII, xxxvii, 38, 42; IX, xvi, 16.— From $ 54 it appears to have been a channel of the good Dáiti river which flows from Aîrân-vêg (see Bd. XX, 13).
Chapter Iii, 52—60. 49
55. And that man enquired of him thus: ‘Who
art thou; from whom of them art thou!?' He
replied: ‘I am Zaratist * of the Spitamas.’
56. The words of Vohümanó were: ‘O Zaratist
of the Spitamas! about what is thy foremost distress
(that is, for what is thy need when thou becomest
quite distressed); about what is thy foremost
endeavour; and for what is the tendency of thy
desire (lak kámakó-dahisnih)?' 57. The reply
of Zaratüst was thus: ' About righteousness, I con-
sider my foremost distress ; about righteousness my
foremost endeavour; and for righteousness the
tendency of my desire (that is, my need is for that
thing, and I am a distressed seeker of righteous-
ness).'
58. The words of Vohümanó «were: *O Zaratüst
of the Spitamas! that which is righteousness is ex-
isting (that is, a real thing is, as z/ were, that which
is righteousness), so that whatever is that which is
righteousness is thus what is ones own. 59. And
Zaratüst spoke thus: ‘ That which is righteousness
exists, and concerning that I am completely clear
and aware; bul where and how is that radiance which
is that whose arrival is through Vohümanó.'
60. And Vohümanó spoke to him thus: ‘ O Zara-
tüst of the Spitámas! deposit this one garment which
thou carriest, so that we may confer with him dy
1 See Pahl. Yas. XLII, 7 c (Sp.).
2 According to the numbering of the folios in the old Bombay MS., written in 1659, nine folios were here separated from it last century. They contained the text as far as the end of Chap. IV, and the first eight of them were found at Naosári about twenty years ago and copied. But all Indian copies, written before that time, omit this mislaid text. See S. B. E., vol. xxxvii, pp. xxxvi, xxxvii.
50 DÎNKARD, BOOK VII.
i —— — —
whom thou art produced and ġy whom I am pro-
duced, who is the most propitious of spirits, who is
the most beneficent of existences, and who is he ¢hat
I, who am Vohümanó, am testifying (that is, I am
a reminder of him).’
61. Thereupon, Zaratüst thought thus: ' Good is
he who is the creator, who is better than this re-
minder. 62. Then they proceeded in company,
Vohümanó and Zaratüst; Vohümanó first and
Zaratüst after.
CHAPTER IV.
from the first conference onwards till the end of the
seventh conference which occurred within the dura-
tion of ten years, also his pre-eminence in prophecy
in the world, and the acceptance of the religion dy
the exalted Kai-Vistásp, as happened after the ten
years of conference.
2. In zke first two years, one marvel is this which
is declared, that when he was back from the first
conference, he then, by the first command of the lord
and creator Aühazmazd, recited the unique formula.
(àyinó) in an assemblage (ram) of Kigs and Karaps,
the prophecy of his Magda-worshipping religion and
commemoration of Aühazmazd, as he chanted with
a loud voice, and invited mankind to the religion of
Adharmazd. 3. Just as this passage of revelation
mentions thus: ‘ Thereupon, the thorough inspection
for this material existence of those with a sacred
girdle, provided with dwellings and provided with
cattle, was altogether arranged by Zaratüst.'
4. And when their announcement (nivédisnó) for
CHAPTER III, 6I-—IVv, 7. 51
speaking to be heard was issued’, then Zaratist, on
becoming exalted, called out unto the embodied
world of righteousness to extol righteousness and to
scorn the demons?. 5. “The homage of the Mazda-
worship of Zaratüst, and the ceremonial and obeis-
ance for the archangels ave the best for you I assert ;
and of deprecation (ay azisnih) for the demons next-
of-kin marriage is really the best intimation, so that,
from the information which is given as Z0 the trust-
worthiness of a good work, the greatest are the most
intimate of them, ¿kose of father and daughter, son
and she who bore Zzzz, and brother az sister.’
6. /¢ is declared that, upon those words, innumer-
able demon-worshipping Kigs and Karaps have
rushed upon Zaratüst and strove for his death, just
like this which revelation states:—' It is then a
number (mar) have run away who have sat in the
vicinity of Türs progeny (hünüskó)?, the arbitrator ;
and the shame of the brother of Tür arose, like that
of a person whose shame was that they spoke of his
next-of-kin marriage so that he might contract it.’
