7. This Tar was Aürváitá-dang * the Tür, the scanty giver, who was like a great sovereign of that
1 From this point $$ 4-8 and 11 have been already translated in S. B. E., vol. xviii, pp. 412, 413, in illustration of the meaning of Khvétük-das in Sasanian times and later.
2 Av. staomi ashem ; náismí daêvô (Yas. XI, 19; XII, 1).
* An opprobrious term for the progeny of evil beings and
animals, also used by a Karap when speaking of Zaratüst in Chap.
Iib 21.
4 As this name has not been found in the extant Avesta, its correct reading is uncertain. In Zs. XX, 8, it can be read Aûr- vaító-dih, in which dih is the Pahl. translation of Av. dang,hu, of which dang is a Pahl. transliteration; and the whole name may mean ‘friendly to the province,’ which seems suitable to this particular ruler. The MS. appears to have déng.
52 DINKARD, BOOK VII.
quarter; many troops and much power were also
maintained by him, and the multitude (mar) told
him they would seize the great one from Aim who is
little.
8. But the progeny of Aürváitá-dang the Tar, the
scanty giver, spoke thus: ‘ Should we for that speech
destroy him, this great one who mingles together
those propitious words for us—where we are thus
without doubt as zo one thing therein, suc as next-
of-kin marriage, that it is not necessary to contract
7/—it would make us ever doubtful whether it mzght
be necessary to contract it.’
9. And Aáürváitá-dang the Tür, the scanty giver,
spoke thus : ‘ Thou shalt not destroy that man whom
mine eyes ave seen as the most loving-eyed of the
whole embodied existence; he wz/ attain strength,
for it Aas not seemed to me, when thou destroyest
him on this account, ZZa/ wisdom fas arisen for a
long time ; so that no rule (AhankS) of wisdom wz?
arise, in this earth, which is so counselling (hanga-
manig) as this ove is (that is, when they destroy
a man who is counselling, wisdom wz% not arise for
a long while).'
10, Afirvaita-dang the Tür, the scanty giver to his
own feof/e, also spoke thus: ‘ For me thou art a pure
man who is counselling.’
11. And Zaratüst spoke thus: ‘I shad/ not always
be that quiet speaker, by! whom that I Zave men-
tioned is the most propitious ZZ/zg to be obtained ;
and of interfering? speaking and managing the
temper Z/ere is a next-of-kin marriage, and the high-
————— 5 Ss
! Or ‘from,’
* It may be ‘ parenthetical or ambiguous.’
CHAPTER IV, 8-15. 53
priest who has contracted ' 7/ is to perform the cere-
monial.’
12. And here the good spiritual lordship and mighti-
ness of glory of Zaratüst, those which are provided
for commemoration of the supreme lord and creator
Aüharmazd, are manifested as a great wonder to the
multitude, and there is rendered visible the great
pre-eminence which is in him as a prophet of the
creatures, which for the baseness (nankih) of the
deceitful Agash ?, the secret-moving and deceiving-
natured, is the concealed control of a good disposi-
tion. 13. Then idleness, like even the habit of fear
and nature of apostasy, is an attractor of every one
of the multitude, when it extends to much length ;
little by little, too, that guide and combatant becomes
a petitioner for greatness, and z¢ 7s manifest through
that compassion (tang-libbemd@ih) and superior
mindfulness of his, and through the glory of that
stout champion, ¢here are much fame and treasure.
14. The nobles of Aürváitá-dang the Tür, the
ruler of the land, weve angry and clamourers for
Zaratüst's death ; but he invited the Kigs and Karaps
to the religion of Aühazmaz4, just as this Passage of
revelation states that Zaratüst also spoke thus:
‘Worldly righteousness, O Aürváitá-dang, kou Tür
and scanty giver! is the whole of the worship of the
demons and the termination of the Mazda-worship of
Zaratüst/ 15. And Afrvaita-dang the Tür, the
scanty giver, spoke thus: ‘O Zaratüst of the
Spitamas! thou shalt not attract me to this evil in
which thou really art.'
eo JPR T
1 Or, perhaps, ‘celebrated.’
2 The demon of the evil eye (see Bd. XXVIII, 33); Av. Ag-
hashi, Vd. XX, 3, 7; 9.
54 DINKARD, BOOK VII.
16. Zaratüst also spoke thus: 'AühazmazZ en-
quired of me thus: “O Zaratüst! when thou hast
come away to us, among the spiritual lords, who of
the people in thy material existence was the protector
of the powerful men who are warriors, ‘hat was most
seeking benefit, most seeking cattle, most extensively
associating, most fully-supplying (that is, he gives
out most things), and most hospitable’ (zhat zs, one
saw the door of a prince's (khidivó) treasury)?"
I replied to him thus: “ Aürváitá-dang the Tar, the
scanty giver.” ’
17. ‘And he spoke zz reply to me thus: “ Him,
O Zaratüst! thou shalt attract, first of the men who
are warriors, to thinking about, speaking about, and
acting about this religion which is Athaymaza’s and
Laratüsts. 18. If you attract him, O Zaratüst ! and
he believes in it and also gives currency to this rež-
gion of thine, and sits before //e in discipleship, this
that ove calls discipleship of thine he shall undertake,
and the religion he hears fully he shall propagate
(rabak vadiddnyén) ; he is also ever after, O Zara-
tüst! the first of the men who are warriors, the one
most seeking benefit, most seeking cattle, most ex-
tensively associating, and most hospitable of those
who have yet been born axd who will henceforth be
born. 19. Andif you do not attract him, O Zaratüst !
aríd he does not believe in it, nor gives currency ¿o
this vedizgion of thine, nor hears 74, nor even sits
before thee, nor would sit before thee, so that z/ zs
obvious to me that Ze is not attracted, thou shalt
speak unto him thus, O Zaratüst: ‘Thou art a
stricken supplicant for righteousness, and a producer
of lamentation for the souls of Tanápühar sinners
_' Literally * most many-doored.'
Chapter Iv, 16-23. 55
worthy of death;' for even so it is, and for this
reason he becomes worthy of death, because the
existence of the religion is known to him." 20. What
I tell thee, O Aürváitá-dang, thou Tür and scanty
giver! is that thou art a stricken supplicant for
righteousness, a producer of lamentation for the
souls of Tanépühar sinners worthy of death.’
21. One prodigy of the demons is specified, who
was the enemy of whatever sacred beings ¢here are,
a Karap, Vaédvóist! óy name, of those unsanctified
(ayastan) óy Atharmazd?. 22. And Aûharmazd
spoke thus: ‘I so befriend that man, O Zaratüst!
who is put forward by me over the creatures, whom
thou shalt invite (khvanés), I wo am Aühazmazd,
because I am through righteousness opposed to harm
(that is, through virtue I keep harm away from the
creatures), and the archangels are opposed to harm.
23. Therefore do thou proceed, O Zaratüst! and
thou shalt demand from him for me (that is, keep
as my property) a hundred youths of vigour (tósh
tal)?, girls, and teams of four horses; so do thou
speak to him thus: “O Védvoist! Athaymazd
demands from thee a hundred youths of vigour,
girls, and teams of four horses; if thou givest ¢hem
1 Here written in Pázand, but the Pahlavi form, Védvoist, occurs in $$ 23, 24.
2 Or ‘of the non-worshippers of Aftharmazd.’
* For an instance of gifts of slaves see the Pahlavi inscription on an engraved stone from Baghdad, in Indian Antiquary, vol. Xi, p. 224, ll. 2, 3 of inscription: * kevan bidan va-kanígakó . ..
lakhvár . . . shedrünam . . . va-zak shibá rido va-shibá kaniga- kóán shedrünt:'—'Now . . . I send back a slave-boy and slave- girl . . . and those seven slave-boys and seven slave-girls are sent.’
This inscription was probably engraved in the seventh century, judging from the forms of the letters.
56 DINKARD, BOOK VII.
to him, splendour and glory are thine through that
giving; and if thou dost not give to him, evil destiny
is thine through that not-giving.” ’
24. Then Zaratüst walked on to that Védvoist of
those unsanctified, and spoke to him thus: ‘ O Véd-
voist of the unsanctified! that wich AühazmazZ
demands from thee is a hundred youths of vigour,
girls, and teams of four horses; if thou givest them
to him, splendour and glory are thine through that
giving ; and if thou dost not give to him, evil destiny
is thine through that not-yiving. 25. And that
Karap shouted in reply zo Zaratüst thus: “For me
there is no more from thee (that is, there is no
.opulence for me from thy action), nor from Athar-
mazď; I am more of a divinity (bagtar) and am
more forward in opulence than even Aühazmaz4;
many droves of a thousand swine are also acquired
by me.’
26. On went Zaratüst, up to Aühazmazd and up
to the archangels, and Zaratüst spoke thus: ‘O
Atharmazd, propitious spirit, creator of the world of
embodied dccngs, thou righteous one / thus spoke he
in reply to me: “For me ¢heve is no more from
thee, nor from Adhaymazd; I am more of a divinity
than thee ov even Aühazmazd, and many droves of
a thousand swine are acquired by me.”
27. And Aüharmazd spoke thus: ‘Owing to the
splendour and glory of those which are ours, O Zara-
tüst! that man has acquired arrogance (that is, the
cattle we produced are the many cattle of his
arrogance). 28. This will de his retribution for it
then, however, when he does not reach further alive
at the end of the third night?; in that third night
eee ' Apparently the third night after death, on the passing away of
CHAPTER IV, 24-32. 57 — O CO -— clam d
they wil have stood aloof from alongside his life
(that is, they wz// have stood away from assisting it) ;
those seven of them who are radiant and bright-
eyed (sf€d5 dóisar) make him rush up on high,
and up there on high Ze shall be fed upon mouldy
bread (parnàn).
29. One marvel is the great healthfulness owing to
the Hóm-water and the bringing of this dy Zaratüst
from the river Dáiti, which is manifested when
Vohümanó was conveying ím to the conference.
30. Just as is declared in the words of Atharymazd
to Zaratüst thus: 'For them is the Hóm-water
which thou bringest, O Zaratüst! not for those
demon-worshipping people wo worship the demons,
or for a satisfier of courtezans (géh-vigár); they
shall sprinkle it on to that bull thou shalt bring
forward, who is a four-year-old of exhausted vigour,
black-haired and useful; oz drinking up the water,
that bull will become quite sound from that
infirmity.’
31. Thereupon, Zaratüst went on first into the
embodied existence, on which dwelt, at the end of
Sagástán !, that same Parshad whose title was Tôrâ
(the Bull). 32. Parshad-téra? also spoke to him
which the soul is supposed to have its destination determined, until the resurrection (see Had6kht Nask, II, 18; III, r7). If the seven sacred beings who stand aloof from him be the archangels, they treat Védvoist very leniently ; but this legend treats of a period which it assumes to be earlier than the laws of Zaratást.
1 The modern Sístán, bordering upon Afghánistán and Bulá- kistân.
2 Av. Parshad-gau, mentioned twice in Yt. XIII, 96, 127, but it is not certain that both allusions refer to the same individual. The name also occurs in Bd. XXIX, 5, but only in one old MS. ; in all others another name is given, though the locality appears to be
58 DÍNKARD, BOOK VII.
thus: ‘O Zaratüst of the Spitamas! give me this
Hóm-water which thou bringest. 33. And Zara-
tüst spoke thus: ' Do thou praise righteousness, O
Parshad-tórá! and scorn the demons; 2/so utter the
profession ! of the Mazda-worship of Zaratüst among
the iniquitous.’ 34. /¢ was praised by Parshaz-tó7á,
and the demons were scorned by him; yet he did
not speak among the iniquitous as to his accepting
the Mazda-worship of Zaratüst. 35. Forward to
him came Zaratüst at that praise of righteousness,
for him was that Hóm-water which Zaratüst brought ;
not for those demon-worshipping people who have
worshipped the demons, óz/ for that bull of his
which Zaratist brought forward, a four-year-old of
exhausted vigour, black-haired and useful; owing to
that bringing forward of the water, the bull became
quite sound from that infirmity.
36. One marvel is that which is declared regard-
ing the rushing of the evil spirit for the slaughter of
Zaratüst, just as revelation? mentions thus: ‘ From
the northern quarter forth rushed the deadly evil
spirit, and thus shouted he, astute in evil, the deadly
evil spirit: “Rush on, O fiend! and destroy the
righteous Zaratist.” 37. On to him they rushed,
the fiend, the demon Bad, and secret-moving Pesti-
lence, the deceiver. 38. Zaratüst chanted aloud
the Ahunavair; the fiend was confounded at that,
and away they rushed, the demon Bid and secret-
moving Pestilence, the deceiver. 39. And the
fiends shouted thus: * Thou art scornfully observing,
O evil spirit! (that is, anything to the purpose thou
