" Nódar (Av. Naotara) was a son of king Mánüs£ihar (Bd. XXXI, 13) and an ancestor of king Vistásp. — Vistásp being a des- cendant of Kaí-Kavág (Bd. XXXI, 28, 29) who was the adopted son of Aüzóbó (Bd. XXXI, 24) a son of Zágh, son of Masvák, son of Nédar (Bd. XXXI, 23 corrected from XXXIII, 5). Hütós, the wife of Vistásp, was also of the village of the Nédars (Xt. XV, 35).
* That is fifty-seven years after the conference of Zaratüst (see Chap. V, r).
* See the summary in Dk. VIII, xiv, 10 :—' Likewise, about the communication of Zaratüst's knowledge of the Mazda-worshipping religion to the world, his attracting mankind to the religion, and the ages, after Zaratfist, until the renovation of the universe,’
* Av, Ferashaostró Hvégvé (Yas. LI, 17); he was a brother
Chapter Vi, 10-14. 81
religion, even as revelation mentions thus: “Two
whose names are thus, Spitêis! and Arezráspó?, who
have hastened unto Frashóstar of the Hvóbas in
search of wisdom.’
13. Thus much splendour and wonder of Vistásp
and those of the realm regarding Zaratüst?, and
thus much due to the coming of the archangels
from the sky to the earth before Vistásp, as evi-
dence about the true prophesying of Zaratüst*; and
that, too, about Péshyótan 5, the chariot of Sritó °,
and other subjects seen written above, ave declared
by the Avesta, which is the same that they accepted
from Zaratüst, as the culmination’ (avarigánih) of
Atharmazd’s words. 14. And if this splendour,
glory, and wonder that ave written above as regards
what those learned men of the realm saw—which
are in the statement revealed by the Avesta—had
not occurred, king Vistasp aud those learned men
of the realm would not have seen what this Avesta
had revealed to them—which was thus much
splendour and wonder reported by it to them—and
not one word about leaving 245 preservation to us
would be annexed.
of Gámásp (Dk. V, ii, 12; iii, 4; Zs. XXIII, 10), and the father
of Zaratüst's wife Hvóvi. The Hvóvas (Pahl. Hvóbas) were
a numerous family.
1 Av. gen. Spitóis (Yt. XIII, 121). He was high-priest of Fradadafsh, the south-east region.
2 Av, Erezráspa (ibid. He was high-priest of Vidadafsh, the south-west region (see Bd. XXIX, 1). These foreign envoys were brothers, each being a son of Uspásnu.
5 See Chap. IV, 73. * See Chap. IV, 74-82.
5 See Chap. V, 12. 9 See $$ 2-11.
7 See Chap. V, r1.
82 DINKARD, BOOK VII.
CHAPTER VII.
after the time of Vistasp until the collapse (hangaf- tanó) of the sovereignty of Iran.
2. There is marvellousness which is manifested
after Vistásp until the collapse of the sovereignty of
Irán, apart from the blessedness of ordeal, the
accomplishment of other Avestic rites, the great
power over the sacred fires, and many other
religious observances wch were connected with
the disciples of Zaratüst.
3. Even after the devastation which happened
owing to Alexander, those who were rulers after
him brought back much to the collection from a
scattered state'; and there are some who ave or-
dered the keeping of z¢ in the treasury of Shapan *.
4. Likewise there is to be brought forward what
there is concerning the names of rulers and high-
priests, such as arrive for it at times and periods,
which ave each consecutive, as organizers of the
religion and the world; also of the tyrant or
apostate, who is manifest at various periods, for the
disturbance of the religion and monarchy and the
penance of the world, w:/% the coming of the peni-
tential oxe.
* Referring to king Valkhas the Askánian (probably Vologeses I,
see S. B. E, vol xxxvii, p. 413); possibly also to Ardashir Pápakán.
* So here, but usually written Shapigán, and sometimes Shas- pigán. It was no doubt a royal treasury, and Dk. V, iii, 4, calls it so, but uses the words gangó-1 khüdáyán, in which Gámásp is said to have deposited the Avesta and Zand written in gold upon ox-hides. If Shapigán be a corruption of sháyagán, ‘royal; it is singular that some copyist has not corrected the spelling. t
Chapter Vii, 1-8. 83
5. Such as Vohümanó, son of Spend-dá4 !, of the
rulers, about whom it says even this in the Avesta,
that Ze zs Vohümanó, the just, who is the most
efficient of the assembly of Mazda-worshippers.
6. And .Sénóv * of the high-priests, as about him it
says even this: ' The religion becomes a hundred
years old when .Sénóv is born, and two hundred
years when he passes away; he was also the first
Mazda-worshipper with a life of a hundred years,
and who walks forth upon this earth with a hundred
disciples.’
7. Also Alexander of the devastators, as it says
even this of him in revelation ?, that zz those three
winters, which ave of like purpose (ham-ay4zakó),
that Aeshm * would set up a deadly king in the im-
penitent world, who is the evil-destined Alexander.
8. And of the high-priests are Arezvak’, the
interpretation of whose name is ‘the pure word;
Srütvók-spáZák 5, the interpretation of whose name
is ‘the propitious recitation;' Zrayang,hau °, the in-
terpretation of whose name is 'the ocean exis-
tence ;' and Spewtdé-khratvau °, the interpretation of
1 Av. Speztó-dáta of Yt. XIII, 103, a son of Vistásp, with whom Avesta dynastic history ends. He was the Persian Isfendiyár, and his son Vohümanó is unknown to the Avesta. The Aitradad Nask (Dk. VIII, xiii, 18) mentions a * Namáün, son of Spend-shéd,’ which probably stands for ‘ Vohümanó, son of Spend-dad,’ but this appears to have been in a Pahlavi supplement compiled in Sasanian times. He is also mentioned in Bd. XXXIV, 8, a chapter ‘ about the computation of years by the Arabs,’ according to the Iranian Bundahis.
? Av. Saéna of Yt. XIII, 97, where the last clause of the passage here translated from the Avesta occurs. Compare Zs. XXIII, 11. * Not in the extant Avesta. * The demon of Wrath.
5 Ay. gen. Erezvau and Srfit6-spadau in Yt. XIII, 115.
* These two names are written in their Av. gen. forms, as they occur in Yt. XIII, 115.
84 DÍNKARD, BOOK VII.
whose name is ‘the propitious wisdom.’ 9. Because
it says even this about them, namely: ‘I mention
thy manifestation, and also the tokens of its
publicity when this religion of thy Mazda-wor-
shippers becomes four hundred years o/d@'; in
this law benightedness (lélyáih) arises, and the
embodied existences see the manifestation through
calculation of the planets and also the stars; and
whoever, too, ave mine are so for a century, through
the average opinion of thirty medium winters for
a man’; and the righteous Arezvak and those three
others are they of the most righteous existences,
over whom they are the most masterly and most
authoritative in that time. 10. And this, too, that
they who glorify the religion of the Mazda-wor-
shippers in the fifth and sixth centuries ave they;
and no persons save their souls, except those who
remain for the arrival of the four? interpretations
that avzse through the authority of these four
individuals, "Arezvák, Srütó-spádhau *, Zrayang,hau,
amd Speztó-khratvau who, all four of them, seek
their thoughts, words, and deeds in the sacred text
(mánsar).
11. Also Rashn-résh* is the apostate of that
* If the chronology in Bd. XXXIV, 7, 8 were correct, the interval between the first revelation. of the religion and the death of Alexander would be 272 years, and this would make the 4ooth year of the religion coincide with B. c. 195.
* That is, for a generation. The meaning appears to be, that these four successive high-priests insure the continuance of orthodox religion for more than a century, or well into the sixth century of the religion, as mentioned in $ ro.
* The MS. has the cipher for ‘ three,’ by mistake.
* Here written in Avesta characters.
* In Dk. III, cxcviii, 2, this apostate is said to have been an
Chapter Vii, 9-14. 85
time, as some one! says unto Rashn, ome of the sacred
beings, and about many besides this ove, thus: ‘ All
who are creatures of the beneficent spirit are dis-
tressed by their persecution, óz/ put trust in those
men, Arezvak and those three others.’
12. And of the organizers of the period is
Artakhshatar?, son of Pápak, as it says even this
about him, namely: *Which is that ruler who is
powerful, more striving than the Kayáns, and
mighty, an embodiment of the sacred commandments
and awfully armed ?; in whose abode Aharisvang 4,
the virtuous and radiant, walks forth in maiden
form, beneficent and very strong, well-formed, high-
girded, and truthful, of illustrious race and noble?
13. Whoever it is that, on the occurrence of strife,
seeks prosperity for 4zmself with his own arm; who-
ever it is that, on the occurrence of strife, encounters
the enemies with his own arm.’
14. Tanvasar 5 is also for his assistance, as it says
associate (ham-p4f£gar) of the Christian ecclesiastic Akván, and yells out ten admonitions contradicting those of the righteous .Sénóv who is mentioned in $ 6 (see Peshotan's edition, vol. v, pp. 239, 311) It does not follow that he was a contemporary of Sênôv, and here he seems to be placed fully two centuries later.
1 Probably Aáühazmazd.
2 The founder of the Sásánian dynasty, who reigned as king of the kings of Persia, A.D. 226-241. ]
2 Most of these qualities are applied to the angel Srósh, the personification of obedience (see Yas. LVII, 1); also to Kavi Vistáspa and Karsna, son of Zbaurvazt, in Yt. XIII, 99, 106.
* Av. Ashis vanguhi, * good rectitude,' personified as a female angel; her description is given in Yt. XIII, 107, and is similar to that of Anáhita in Yt. V, 64.
5 So spelt here and in $8 17, 18, thrice in all; it is also thrice spelt Tansar, in Dk. III, last chapter, 7; IV, 25, 25, and this mis-spelling has led to the mis-pronunciation Tósar. It appears, however, that Tanvasar is a transposition of Tanvars, * hairy-
86 DINKARD, BOOK VII.
this, too, about them: ‘ Zaratüst asked again thus:
‘Who is he who is the most salutary for a country,
which the demons fave exhausted of everything
virtuous, over which his authority is brought and
which is wicked and teaching falsehood?” 15. Aù-
hazmazd spoke thus: “ An autocrat (sástár), to cure
a country, who Zas not gone mad (that is, he does
not annoy the good) and is well-directing (that is, he
gives virtuous commands), who is a/so of noble race,
and likewise a priest who is acquainted with war, of
a famous province, and righteous, are most salutary
for that country. 16. And I tell thee this, that the
apostasy of destruction is 7zs/ like the four-legged
wolf which the world gives up to running astray
(vardak-takhshisnih) (that is, owing to its action
they are leading 77 off as astray; which is so that even
he who is not opulent is rendered sickly, that they
(the apostates) may take away his things by the
hand of the assassin (khünyán); and they shall
lead the world, the dwelling for 47s residence, into
wandering. 17. But that wicked (avárünó) strife
descended upon that country, besides that wicked
demon-worship, besides that wicked slander; and
not even that wicked strife, nor that wicked demon-
worship, nor that wicked slander, is dissipated from
bodied, because we are told that Tansar, or Tanvasar, was so called ón account of all his limbs being covered with hair (vars). This statement occurs in the introduction to Tanvasar's letter to Gushnaspsháh (Ar. Gasnasf-sháh), king of Padashkhvargar (Ar. Farshvádgar) and Tabaristán ; and is made on the authority of an old Pahlavi copyist, Bahram Khürzád, whose Pahlavi was translated into Arabic by Ibn al-Muqafa in the middle of the eighth century, and that into Persian early in the thirteenth
century (see Darmesteter's edition in Journal Asiatique for 1894, pp. 185-250, 502-555).
Chapter Vii, I5—20. 87
that country until ZZe “me when they attach the
grant of approval to him, the spiritual leader,
the eloquent (pür-güftár), truthful-speaking, and
righteous Tanvasar. 18. And it is when they
grant approval to the spiritual leader, the truthful
speaker of eloquence, the righteous Tanvasar, that
those of the country obtain redress (béshzagánih)
when they seek 77, and no deviation (andy üinakóih)
from the religion of Zaratüst." '
I9. As to the nature of the questions and state-
ments of the organizer of the religion, Ataypad? son
of Mavaspend, about the connection of the glory
with the race, it also says this, that 'though
righteousness may arise from the statements and
prosperity of the Türánians when extracted by
questions, z¢ zs said that its acceptance occurs there
through complete mindfulness?; they benefit the
embodied world of righteousness, and produce
distress for the fiend; in like manner, they rely upon
Vohümanó, and Zaratüst is their delight through
the report of the birth of Zaratüst from us who are
archangels. 20. This liberality for thee is from us
who are archangels, and Átürpáz, the very best
well-destined man arose; and this, too, do thou say
about him, that it is the steel age in which that
man, the organizer of development ard organizer of
righteousness, Âtûrpâď son of Máraspend, of the
convocation, begets Avarethrabau °.’
