38. And this, too, it says, that Zaratüst enquired
' Or it may be riyágár, ‘hypocrite.’ ? Or ‘idolators.’ ` Pahl. váfrigánih = Av. urvátá.
Chapter Viii, 35-44. 103
of Adharmazd thus: ‘So what skall we prescribe
for those who are not capable, through being poor
(that is, they have no means), nor have they troops,
nor a protector over žem, and they have many per-
secutors?' 39. And Aühazmaz4 spoke thus: ‘The
strong-minded ! man, through understanding, is a
token of the development of those who, not being in
the army, are capable; their persecutors also are
many, and the passing over of authority is owing to
the iniquitous of the same period.’
40. This, too, it says, that Zaratüst enquired thus:
‘Is he, O Adhaymazd! who is a Kai or a Karap, or
he who is a most evil ruler in authority, mingled
again with the good?’ 41. And Atharmazd spoke
thus: ‘Even he®.’
42. Zaratüst also enquired thus: ‘Is he, too,
O Atharmazd! who is one of those of the good
sovereignty, mingled again with the good; or these,
such as the Kaisar and Khákán??' 43. And
Athaymazd spoke thus: ‘Even that former, O
Zaratüst !’
44. About the same iniquitous‘ this, too, he says,
namely: ‘When they are aware and understand
about the sayings (galimakó) due to righteousness,
they are pleased, so that a bribe seems better to
them than duty and good works; they love the
darkness rather than light, the existence they love
1 Assuming that toshtd-minisnd is a miswriting of toshinó- mínisnó.
2 That is, after expiating his misdeeds by his allotted punishment. The last thirteen Pahlavi words of $$ 42, 43 are also added here by mistake in the MS.
3 The Byzantine emperor and the sovereign Khan of the invaders from the east.
* Mentioned in $$ 37, 39.
104 DÎNKARD, BOOK VII.
is the worst existence rather than the best existence,
and they promote difficulty. 45. Concerning them,
too, I tell thee that they are more to be destroyed
than the leaping (shasf6) serpent which is like
a wolf or a lion, and they ever advance in malice
and persecution from that Zizz till when that man
arrives who is Kitró-méhónó! the righteous, with
the victorious club. 46. He Zas marched with fifty
triplets of men? who are disciples, powerful and
tall, looking after duties and ordinances, wide-
shouldered, stout-armed, and very hairy (kabed-
milih), so that their appearance is rough and of
a black colour?, wherefore the demon and the
iniquity proceeding from him fear them. 47. He
also smites the evil spirit, Zoge/Zer with Azs creatures;
and those three manifest branches, that worship the
fiend with simultaneous worship, are really these
who march for eminent service on horses, even the
Turkish demons with dishevelled hair, the Arab,
and also Shedaspé * the ecclesiastical Aruman.
* So spelt here, but in Dk. IX, xli, 6, it is Kitrag-méhónó, and other slight variations occur in the best MSS. of Bd. XX, 7, 31; XXIX. 5; Byt. III, 25, 26; Dd. XC, 3; butthey can all be traced to an original Aitró-méhan = Av. Kithró-maéthanem, ‘of the racial home,’ a title applied both to the river and the immortal sacerdotal ruler of Kangdez. The latter is supposed to be Péshyótanó, a son of king Vistásp, who is expected to restore religious rites in Irán and throughout the world.
? With 150 disciples, as stated in Byt. III, 27, 29, 42. Here it is written levatd 50 3-gabráán.
* Byt. III, 27, 20, 42, states that they wear black marten fur.
* In Byt. II, 3, 5, 8, 21, this name is written Shégáspih which can also be read Shédasfas, and is probably a corrupt pronunciation of the name of some Byzantine emperor or general (such as Theodosius) who had signally defeated the Persians some time in
the fifth to seventh century, in which period Zaratüst's millennium probably ended,
Chapter Viii, 45-55. 105
48. ‘And he Zas then to attract men, contented
and discontented, mostly through the incentive of
duty; he who is not contented (that is, not agreeing
with what he says) contentedly pays respect to him,
O Zaratüst! (so that he brings him into the religion).
49. Likewise, through that club, he makes oze press
in the same manner ; so that oze is distressed by his
hand to hold others zx contempt, through the valiant
arm and through the youthful bodily organs. 50.
And he attaches power and triumph to his religion
of Aühazmazd, and through that power and triumph
they become ever respected thenceforth, when those
arrive who are the sons of Zaratüst, who shall pro-
duce the renovation in an existence undecaying and
immortal, hungerless and thirstless, the long-con-
tinued perpetuity including all.'
51. And about the separation (burinakó) of the
ten centuries in the one millennium of Zaratüst, and
the tidings of AüshéZar!, son of Zaratüst, it says
also this, namely : * When that century fully elapses
which is the first of the religion of the Mazda-
worshippers, from the time when Zaratüst came
forward to Zzs conference, what is the separation of
this first century?’ 52. And Aühazmaz4 spoke
thus: ‘The sun conceals zése/f’ 53. ‘What is the
separation after the second, third, fourth, fifA, sixth,
seventh, eighth, ninth, ov tenth century?’ 54. And
Aûharmazd spoke thus: “The sun conceals 2/se/f-"
55. Then, when thirty winters of the tenth cen-
tury are unelapsed (that is, thirty winters are
remaining) a maiden, who is Shemig-abá ?, walks up
! See Chap. I, 42. 2 « Having a renowned father,’ the Zváris of Av. Srû tad- fedhri,
Yt. XIII, 141.
106 DÍNKARD, BOOK VII.
ee.
to the water; she that is the mother of that famous
AüshéZar, and her former lineage is from Vóhá-
ró£ó-1 Frahányán! in the family of [sad vástar, the
son of Zaratüst ‘dat is brought forth by Arang.
56. Then ske sits in that water and drinks 24, and
she kindles in a high degree those germs which
were the third of the last that the righteous Zaratüst
was dropping forth originally, and they introduce
that son whose name is the Developer of Righteous-
ness? 57. Though she is fifteen years old, the girl
(kanig) as not before that associated with men ° ;
nor afterwards, when she becomes pregnant, has she
done so before the time when she gives birth.
58. When that man becomes thirty years old, the
sun stands still in the zenith (bálistó) of the sky
for the duration of ten days and ten nights, and
it arrives again at that place where it was first
appointed by allotment, where it occupies one
finger-dreadth out of the four finger-dveadths, and it
shines over all the regions which are seven. 59. So,
too, O Zaratüst! of them themselves, their declara-
tion is thus, that they know that the separation of
the millennium, which this religion as heard about
by listening, is thus ; aud of those who do not even
then know, that it is something which is different.
60. Then, when that man becomes thirty years
old, he confers with the archangels, the good rulers
and good providers; oz the morrow, in the daylight
of the day, 77 zs moreover manifest, when the
embodied existence is thus undistressed — without
! pee Yt. XIII, 95.
? The Pahlavi interpretation of Aüshégar which is an im- perfect transcript of the Av. Ukhshyad-ereta of Yt. XIII, 128.
* Pahl. ‘levat gabráánó bara vepaytdd.’
CHAPTER VIII, 56—Ix, 2. 107
a Kai and without a Karap (that is, not deaf and
blind to the affairs of the sacred beings), and is to
be appropriated (that is, has not made its own self
apart from the affairs of the sacred beings), and is
produced full of life—that it has become extending
(válán), and remains again great zz various places
in Airán-vég where the good Dáiti ! zs.
61. These are the characteristics as regards the
two centuries which are the ninth and tenth; the
accuracy of what was to come has continued and
this has happened, and both are declared as regards
the accuracy which is stated on evidence as to what
will happen.
CHAPTER IX.
I. About the marvellousness which is after the
end of the millennium of Zaratüst and the arrival
of Afishédar, until the end of the millennium of
AüshéZar and the arrival of Afishédar-mah ; and as
to tidings of the same period.
2. The marvellousness of Afishédar as to birth ?,
glory of person, sayings and actions; the standing
of the sun ten days amid the sky *; the perishing of
the fiend of the four-legged race; the production
of a three-spring cloudless influence * for vegetation;
the weakening of superfluity and destitution; the
extreme strengthening of alliance; the gratification
due to the good friendship of foreigners; the great
increase of the wisdom of religion; and the praise
AD o- En tti
1 See Chap. III, 51, 54; Bd. XX, 13. It is the name of a river.
2 See Chap. VIII, 55-57. 8 See Chap. VIII, 58.
4 Pahl. ‘ 3-zarem4 an-avargarih.’
108 DINKARD, BOOK VII. Pe oo —
of Aüshédar's smiting with a serpent-scourge of
several kinds zz the religion of the Mazda-wor-
shippers.
3. The mightiness of the resources in the fifth
century of the same millennium; the manifestation
of the wizard Mahrküs ' for seven years, in the year
which is reported in all the regions which are seven;
the coming on and arrival of the winter of Mahrkás,
the perishing of most of mankind az animals within
three winters and in the fourth, through the awful-
ness of those winters and the witchcraft of Mahrküs ;
and the dying away of Mahrküs of scanty progeny
(gasükó-zahisnó), during the fourth winter, through
the Dahman Áfrin?. 4. The opening of the en-
closure made by Yim, the coming of mankind and
animals therefrom, and the complete progress of
mankind and animals again, arising specially from
them.
s. After those winters, the abundant and great
increase in the milk of cattle, and the abundant
nourishment of mankind by milk; the less distress
of body z cattle, the fullness and prosperity of the
world; the celebrity of assembled mankind, and the
great increase of liberality. 6. Also the feebleness
1 Av. Mahrküsha of Westergaard’s Fragment VIII, 2, who is evidently a wizard or fiend; according to Pahl. Vd. II, 49 (Sp.) the evil winter which was foretold to Yim is called the winter of Markûs. In later times this name has been understood as Heb. Malkós, ‘autumnal rain ;’ so the idea of the fatal freezing winter of Mahrk(s, the intender of death, was abandoned for that of the deluging rain of Malkós, as in Mkh. XXVII, 28. In Dd. XXXVII, 94, both snow and rain are mentioned as produced by Mahrkás or Marküs (as it is always written in Pahlavi), and in Sd. IX, 5 only his name is stated. The most complete account of him is given in our text,
? The Afrîn of the Amesháspends.
Chapter Ix, 3—10. 109
of poverty among mankind, 7zs/ like what revelation
mentions thus: ‘Even so he, O Zaratüst! though
he be more unfortunate than he who is accepting
from him, is like the creator whose bounty of
permanent liberality does thus, in the embodied
existence, remain in his dwelling.'
7. And this, too, it says, namely: ‘When that
winter passes away, of which z/ zs said that 24 zs
boisterous and destructive !, then a wild beast, black
and wide-travelling, walks vp to the Mazda-worship-
pers, and thus it thinks, that they wo worship
Mazda will therefore not finally hate us more than
him who is their own progeny, the son whom they
thus bring up as a Mazda-worshipper here below, in
fondness and freedom from malice towards well-
yielding cattle.
8. “Then Ashavahistó calls out to the Mazda-
worshippers from the upper region, and thus he
speaks: “ You are for the worship of Mazda; let no
one of you become such a slaughterer of cattle as
the slaughterers you have been before. 9. Recom-
mend increase in gifts, recommend neighbourliness
in person; are you worshipping Mazda? do you
slaughter cattle ? do you slaughter those of them
which give you assistance, which speak to you thus:
‘On account of your helpfulness ove tells you that
you are worshipping Mazda and you may eat?’
I am in neighbourliness before that, until the deme
when you exclaim: ‘ Mine ave the serpent and toad.’
10. ‘“ And you recommend increase, you recom-
mend neighbourliness, and the Mazda-worshippers
slaughter cattle, even those of them who give them
1 The Pahlavi version of Av. 'stakhrahé meretó zaya’ in Westerg. Frag. VIII, 2.
IIO DÍNKARD, BOOK VII.
assistance, so that you are worshipping Mazda and
you eat; I am in neighbourliness before that, until
the time when you exclaim: ‘Mine ave the serpent
and toad.
11. ‘“Contentedly the Mazda-worshippers slaughter
cattle, contentedly the cattle of the Mazda-worship-
pers let ‘hem butcher ', and contented are the cattle
when they do not butcher /Ze(; contentedly the
Mazda-worshippers eat cattle, and contented are
the cattle when they eat them. 12. And then, when
there are spirits, the slaughterers and whatever they
slaughter, the butchers and whatever they butcher,
and the eaters and whatever they eat ave alike
watched dy them.”’
13. And this, too, it says, namely: ‘ When that
century fully elapses, which is the fifth in the second
millennium as regards the religion of the Mazda-
worshippers, then of all those who ave upon the
earth, the existences which are both wicked and
righteous, two-thirds zz the land of Irán are righteous
and one-thzrd wicked ; and so likewise the Türánians
and those who are around Irán remain non-Iránian
around Irán; the chief increase in dwellings here
below, of those in the embodied existence, remains
just as now.’
14. And this, too, it says, namely: ‘When that
millennium as fully elapsed, which is the first of the
religion of the Mazda-worshippers, what is the
separation after the first century ?' 15. And Aühaz-
maz4 spoke thus: ‘The sun conceals z/se/f' 16.
‘And what is the separation after the second, third,
fourth, fifth, sixth, seventh, eighth, ninth, o» tenth
