nearly the same. In § 31 the first part of the name is here written Parshéd.
! The Fravaráné, Yas. XI, 16. * Pahl. Vd. XIX, 1-4.
Chapter Iv, 33-44. 59
dost not thoroughly observe, and what thou orderest
us to do is not possible); the death of him who is
Zaratüst of the Spitamas is not contemplated by us."
40. Owing to the full glory of the righteous Zara-
tüst, he perceived in Zzs mind thus: “ The wicked
demions, astute in evil, consult together about my
death ;” and up stood Zaratást, forth went Zaratüst.'
41. Here is manifested a great wonder to the malti-
tude, in that which is mentioned thus: ‘ And a stone
was put forth by the righteous Zaratüst, that was
held in Zzs hand, and the size of a hut, and which
was obtained by him from the creator AühazmazZ,
the spiritual Yathá-ahá-vairyó 1’
42. And one marvel is this which is manifested
not only in the country of Irán to Iránians, but in
every land and to every race: the shattering of the
demons’ bodies ¢hrough the chanting of the Ahuna-
vair aloud óy Zaratüst 43. Just as that which
a passage? mentions thus: 'I worship the resources
of the Kayán glory, with which the righteous Zara-
tüst was associated in thinking about, speaking
about, and acting about the religion which was,
of all embodied existences, the most righteous in
righteousness, the most lordly in sovereignty, the
most radiant in radiance, and the most glorious in
glory. 44. At kis appearance? the demons have
fallen before him, at ís appearance their semen
(máyagán) also drops, at As appearance the
courtezan is also withdrawn by them from mankind ;
i EEE
1 The first three words of the Ahunavair formula.
? See Yt. XIX, 78-81. i s Reading véndvdahakih, but the first letter is omitted in all
three occurrences of the word.
60 DINKARD, BOOK VII.
on hearing! him /Zey lamented, very violently is it
lamented by the demons. 45. By the Ahunavair,
which the righteous Zaratüst chanted aloud to them,
all the demons are seized and buried in the earth,
where the complete shattering of their bodies is
manifest. 46. So that, after the shattering of their
bodies, it became evident to those in the world /Za£
they were not able to do mischief in the bodily form
of a demon, and they have been declared of the
nature of sacred beings to mankind, óz/ mankind
fully understood that they are not sacred beings,
but demons.
47. Zaratüst revealed (gushüftó) to mankind by
the word of Athaymazd, how in this religion 7Ze
latter tells in words to Zaratüst where and how, in
the embodied existence, mankind consider a demon
as exalted o» as a high-priest, because they are
where they say that they must consider some one as
high-priest. 48. So Aüharmaz4 spoke /o Zaratüst
thus: ‘ How do they who are good people, O Zara-
tüst! consider a demon as exalted? and how are
they that even tell a demon thus: “We should
accept you," because the demons speak thus: “It
wall happen to you” ?'
49. And Zaratüst spoke thus: 'Only for the
reason, O Atharmazd! that people hasten on to
that which is a jungly plain without dwellings, where
no one resides from the departure of light until sun- ———— GNO eS
' If the word be Pahlavi, it is probably intended for snáyán, ‘hearing’; but it may be merely an approximate transcript of Av. snaodheztis, which word, if this be the case, must have puzzled Sasanian scholars as much as it does those of the present time. As a transcript, the word might be read snódiyin, and we might
guess the meaning of the phrase to be 'thereupon weeping /Aey lamented,’
Chapter Iv, 45-53. 61
rise arrives, when 77 zs two Hásars! of night, and
again silently (agóp) from sunset until their
returning together when the two Hasars of night
are gone, they hear that no work, no men, and no
voices of dogs are there. 50. Then they say as to
that, on arriving back, thus: “ We have consulted
with the demons there; when we request (záém)
monarchy (sástárih) and leadership from them,
they give them to us; when we request the
possession of flocks and opulence from them, they
give them to us." '
51. Then Attharmazd spoke thus: ‘ How can they
do such a thing for them, O Zaratüst! (that is, how
does it happen ¢ha¢ ít zs continually given by
them for those that speak thus: “It happened to
ds)?
52. And Zaratüst spoke thus: ‘They speak
variously, O Atharymazd! as to that generosity ;
there is oze who speaks thus: “I have ever after
been possessing more flocks, so long as I am :z
consultation with the demons ;" and there is another
who speaks thus: “I have ever after been worse
and more ill-fated, so long as we are zz consultation
with those demons;” according as they possess
a full subsistence for themse/ves from the demons
(that is, when they diversely subsist fully o» what-
ever they bespeak from the demons)! 53. Zaratüst
also spoke thus: ‘So they speak about it, O Adhar-
mazd! thus: “Observe further, where any one of
us returns Ze is either shrunk together (that is, he
holds ZZzs head down to Zzs chest), or shrunk away
(that is, he looks quite aside), or is only pleasantly
GEDULD... I —BÉÉ———
1 Ay. háthra, which, as a measure of time, varies from one to
two hours (see Farh. Oim, p. 43, ll. 1-3).
62 DÍNKARD, BOOK VII.
cast down and, owing to acquiescence in him, the
demons tempt (nes,hünd) 42m away out of man-
kind." '
54. And Aühazmaz4 spoke thus: ‘According to
thy wish, do thou, O Zaratüst! fully observe thy
existence, upwards from the head, downwards from
the sole! of the foot, and afar oz various sides; and
thou shouldst beseech before and behind and zz
every direction, for we ave not as to thee as the
demons ave as to mankind, we give away everything
only in invisibility ; but the demons, through close
connection, when they rush out, tempt only with
pleasantness. 55. Even unto thee, O Zaratdst!
a fiend wz// rush, a female, golden-bodied and full-
bosomed (so that she wears a bodice), and she
rushes to request companionship from thee; a
female, golden-bodied and full-bosomed, to request
conversation from thee, to request co-operation from
thee. 56. Bul thou shouldst not grant her com-
panionship, nor conversation, nor shalt thou prescribe
any conduct for her; afterwards, to revert her
downwards, thou shalt utter aloud that triumphant
saying the Yathá-ahü-vairyó.'
57. Zaratüst proceeded to the habitable and
friendly world, for the purpose of fully observing
that beaten track (khd@pisnd) of the embodied
existence; then that fiend came forward when he
sat in the vicinity of a garment—that garment?
which, when Vohümanó was conveying fim to the
conference, was deposited by him—a female, golden-
bodied and full-bosomed, and companionship, con-
———— —— — eS I S
* Assuming that lély4 stands for zérih; the only difference, in
Pahlavi writing, being in the first letter.
* See Chap. III, 6o.
Chapter Iv, 54-62. 63
versation, and co-operation were requested by her
from him; she also whined (dandiZó): “I am
Spendaymad !.'
‘58. And Zaratüst spoke thus: ‘She who is
Spendazmad4 was fully observed by me in the light
of a cloudless day, and that Spendaymad appeared
to me fine behind and fine before and fine all round
(that is, zz all positions she was handsome); do
thou turn Z£y back, and I shall know if thou art
SpendazmaZ.'
59. And the fiend spoke to him thus: ‘O Zara-
tüst of the Spitamas! where we are, those who
are females are handsome in front, du¢ frightfully
hideous behind; so do not make a demand for my
back. 60. After she kad protested a third zīme, the
fiend turned Zex back, and she was seen by Zara-
tüst behind in the groin; and when matter was
exuded, z¢ was full of serpents, toads, lizards, centi-
pedes, and frogs.
61. And that triumphant saying, the Yathá-ahà-
vairyó, was uttered aloud by Zaratüst; then that
fiend was annihilated, and Aéshmak? the Karap
rushed forth. 62. And he grumbled in leaving,
thus: “The misery which is here below is such as I
have obtained, because, owing to thee, I thought
that thy sacred beings were more joyful than any
heroes who through defeat go to hell; I proceed
more joyfully zkan the sacred beings, as regards the
life in the body, so that I fully deceive the life in
thy body, and thou art fully deceived by me as
regards thine.’
1 The female archangel Bountiful Devotion, in whose special charge are the earth and virtuous women; sce Sls. XV, 5, 20-24. 2 See Chap. II, 44, 45.
64 DÍNKARD, BOOK VII.
L o a ———————————
63. Zaratüst also revealed (gushüftó) this secret
to mankind, and their knowledge ow to test a
demon is manifested therein, even by a great won-
der of the same nature to mankind: the visible
rushing of the demons into the world before Zara-
tüst, and their bodies dezng afterwards shattered by
the loud chanting of revelation ġy Zaratüst from the
Avesta announced, which was the acceptance of z/s
truth by the ruler Vistásp and the people of that
time; and if this Zad not been so, and Vistásp and
those of Aís time were not accepting the Avesta
which was announced by Zaratést zz this fashion,
through ¢her considering 24 false, it would not have
reached unto us.
64. One marvel is this, with which, too, he who
was Zaratüst became aware from revelation, about
the vileness and perverted religion of Zak of the
deadly Karaps of Vistásp and many other Kais and
Karaps who were at the residence of Vistásp, their
combination for the death of Zaratüst, the prepara-
tion for severe abuse of him to Vistásp, and
influencing Vistásp for his death by command of
Vistásp, wich extends to awful imprisonment and
punishment. 65. Afterwards, too, his knowledge
about Zzs preservation therefrom, the manifestation
of his wondrousness, and the evidence concerning
fis attainment unto prophesying; also after the
continuance of the last questioning of the ten years
of conference, Zzs departure alone, by the advice and
command of Aühazmazd, to the residence of Vistásp
and the precinct (var) of that terrible conflict. 66.
His uttering, on the horse-course (aspánvar) of
Vistásp, a reminder of the power and triumph of
Aühazmazg over himself, as he invited Vistásp to
Chapter Iv, 63-69. 65
the religion of Adhaymazd ; and with great wisdom
Vistásp heard the words of Zaratüst, on account of
his own complete mindfulness and spiritual knowledge
of ritual, and would have asked for an outpouring of
prophecy.
67. But thereupon, too—before the words of
Zaratüst were fully heard by him, and he could have
understood the character of Zaratüst—owing to the
demonizing of the deadly Zák and the rest of those
Kigs and Karaps, spoken out with slanderous know-
ledge and perverse actions to Vistasp about Zaratüst,
there then occurred his consignment of Zaratüst to
that confinement and punishment as stated in the
words of Zaratüst thus: ‘I have spoken about their
three enquiries, and I am bound by thirty of them,
I with thirty-three fetters of murderers, wicked ones,
and demon-worshippers'. 68. But the hunger of
manhood's inclination? violently affected the strength
of my legs, but the hunger of manhood's inclination
violently affected the force of my arms, but the
hunger of manhood's inclination violently affected
the hearing of my ears, but the hunger of manhood' s
inclination violently affected the sight of my eyes,
and it would force away my bosom up to my back
(so that it? would stay behind at my back) through
the continuance of that deadly hunger of manhood's
inclination.'
69. And here, through the mightiness of Zaratüst
—who proceeded alone to the terrible combat wz¢h EN 0 Er ae
! Compare Zs. XXIII, 5.
? Reading güsn-giráih; but it might be dûs-vîrâfh, ‘bad provision.’ He was left to starve to death in prison.
s The bosom. The idea of the writer appears to have been that in case of utter starvation the chest would totally collapse, so that
the breast bone would touch the spine. [47] F
66 DÍNKARD, BOOK VII.
evil, where kere became manifest, in the mode which
is written, the descent of his life into so much
punishment, due to hunger and thirst, heavy fetters,
and other misery unto which the strength of human
nature is attaining, óu/ unto which 24 is not destined
—is manifested a great wonder to king Vistásp and
his officials, when Zzs full-glorious person was found
by them alive in awfulness, imprisonment, and those
other transformations (padgastakih) of long-con-
tinued starvation.
70. One marvel is this, that the sacred beings con-
trived, for the sake of (va/ vahán-1) his preservation
from that awfulness, a body possessing life, and on
his account it became lifeless and imperceptible ;
afterwards, in the great session of Vistásp and the
assembly of the world, Zaratüst, through the strength
and blessedness of the true word, restored the same
body anew, like that which is issuing in the state-
ment of the wonder about the splendid horse of
Vistásp!.
71. One marvel is his telling and disclosing the
thoughts of king Vistasp and of those of the realm,
and many other concealed matters, through spiritual
perception.
