* Assuming that bür'závand stands for bürin&nd which occurs in $ 12.
Chapter Ix, It-22. Iii
century?’ 17. And Aühazmazd spoke thus: * The sun conceals z¢se/f’
18. Then, when thirty winters of the tenth century
ave unelapsed (aránakó), a maiden, who is Shapir-
abal, walks up to the water; se that is the mother
of that good Afishédar-mah 2, and her former lineage
is from Vóhà-ró£ó-1 Frahányán?* in the family of
Isadvastar, the son of Zaretüst that is brought forth
by Arang. 19. Then she sits in that water and
drinks 7¢, and she kindles in a high degree those
germs which were the second of the last that the
righteous Zaratüst was dropping forth originally,
and they introduce that son whose name is the
Developer of Worship‘ (that is, he augments
liberality). 20. Though fifteen years old, the damsel
(zihánakó) Žas not before that associated with men ;
nor yet afterwards, when she becomes pregnant, has
she done so before the time when she gives birth 5.
21. When that man becomes thirty years old, the
sun stands still in the zenith of the sky for the
duration of twenty days and nights *, and it shines
over all the regions which are seven. 22. So, too,
the declaration of them themselves is that they know
! * Having a good father, the Zváris of Av. Vanghu-fedhri, Xt alll, 142.
2 See Chap. I, 42. 3 See Chap. VIII, 55-57.
* The Pahlavi interpretation of Afishédar-mah which is an
imperfect transcript of the Av. Ukhshyad-nemangh of Yt.
XIII, 128.
5 Compare the summary in Dk. VIII, xiv, 13, as follows :— ‘The arrival of Afishédar-m4h, son of Zaratüst, at the end of the second millennium ; information aóou/ him and his time, and the destroyers of the organizers who were within the millennium of A üshédar.'
* The MS. omits a clause here, which occurs in Chap. VIII, 58, possibly by mistake, as part of it is given in Chap. X, 19.
112 DINKARD, BOOK VII.
that the separation of the millennium, which this
religion Zzs heard about by listening, is even thus;
and of those who do not even then know, that it is
something which is different.
23. 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, z¢ zs moreover manifest, when the embodied
existence is ‘Aus undistressed—without a Kai and
without a Karap (that is, not blind and not deaf 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, and is
again great 77 various places in Airán-vég where
the good Dáiti zs.
CHAPTER X.
1. About the marvellousness which is after the
end of the millennium of Aüshézar and the arrival
of Aüshégar-máh, until the end of the millennium of
Aüshégar-máh and the arrival of Sósháns; and as
to tidings of the same period.
2. The marvellousness of Adshédar-mah as to
birth?, glory of person, sayings, and actions; the
standing of the sun amid the sky twenty days long ? ;
and the increase of the milk of cattle arrives at
a maximum (avartüm), just as what it says, that
one milks only one mature cow (tóráà az) for a
thousand men, avd that he brings as much milk
as a thousand men veguire; also the feebleness of
* See Chap. IX, 18-20. ? See Chap. IX, 21.
CHAPTER IX, 23-X, 6. d
hunger and thirst is /zs/ as it says, that by only
a single ration one becomes satisfied for three nights,
and whoever eats a leg of mutton Zas plenty for
himse/f for three days and nights. 3. The diminu-
tion of decay and extension (véshth) of life, the
increase of humility and peace, and the perfection of
liberality and enjoyment in the world.
4. Like this which revelation states, that, when
the first ten winters in the last millennium pass away,
the Mazda-worshippers then make enquiry together
thus: ‘ Ave we really more hairy-headed (sar-vars-
z£-tar) than occurred before, owing to the well-
yielding cattle, so that food and clothing are less
necessary for us? Has affection come to us more
completely, owing to those cattle, than it was ours
before? Have we grown up less deteriorated in the
hair, by old age, than z%ose grown up before? Ave
the thoughts, words, and deeds of our women and
children more instructed than they were before?
5. And Zas this thing occurred, that he is classed
as disqualifed who in training a child has become
quite retrogressive (pas-üruzd), and is Zzs penalty
arranged? Does the fiend think of the Karap class,
and are they utterly destroyed by her through those
whose thoughts are most evil, devoid of righteous-
ness, and devoid of a liking for righteousness? 6.
Near here, in the disturbance of the existences, does
that happen as heard by us from the ancients, when
listening 40 the true proclaimers of the Mazda-
worshippers? And now, even when our numbers
are so greatly maintaining this dispensation, do we
sanctify (aharáyinem) righteousness (that is, do we
perform duty and good works) more vociferously
and more strenuously ?’
114 DÍNKARD, BOOK VII.
7. This, too, it says, even that no one passes
away in the last millennium, other than those whom
they smite with a scaffold weapon !, and those who
pass away from old age. 8. When fifty-three years
of that millennium of his have remained, the sweet-
ness and oiliness in milk and vegetables are so
completed that, on account of the freedom of man-
kind from wanting meat, they shall leave off the
eating of meat, and their food becomes milk and
vegetables. 9. When three years have remained,
they shall leave off even the drinking of milk, and
their food and drink become water and vegetables.
ro. And in his millennium ave the breaking
(lánakó) of the fetters of Dahak?, the rousing of
Kerésáspó? for the smiting of Dahák, the arrival
of Kai-Khüsró* and his companions for the assis-
tance of Sósháns in the production of the renovation
of the universe, and the provision of most of man-
kind with the Gáthic disposition and law; also the
occurrence of many other wonders and marvels is
manifest in that millennium of his.
11. And this, too, it says, namely: ‘When that
millennium Žas fully elapsed, which is the second
of the religion of the Mazda-worshippers, what is
the separation after the first century?’ 12. And
Atthaymazd spoke thus: ‘The sun conceals zdself,’
13. ‘And what is the separation after the second, —————————— NCC 0n " Reading pavan dâr snesh, as in some modern copies; but the old MS. of 1659 has run the last two words together, so as to produce pavan dárégüsh, “as destitute,’ which must be wrong.
* For details see Byt. III, 55-57; Bd. XXIX, 9; Dd. XXXVII, 97; Dk. IX, xv, 2. It may be noticed that this release of the demoniacal tyrant is expected to follow the triumph of strict vegetarianism.
* See further Byt. III, 59-61 ; Bd. XXIX, 7, 8.
* See Mkh. XXVII, 59-63; LVII, 7; Dd. XXXVI, 3.
Chapter X, 7-18. Iis
third, fourth, fifth, sixth, seventh, eighth, ninth, oz
tenth century?’ 14. And Adhaymazd spoke thus :
“The sun conceals z/se/f-'
Is. And when thirty winters of the tenth century
are unelapsed, that maiden, who is Góbák-abü !,
walks up to the water; she that is the mother of that
testifying Sósháns who is the guide to conveying
away the opposition of the destroyer, and her former
lineage is from Vóhà-róZ£ó-i Frahányán? in the family
of Îsaďvâstar, the son of Zaratüst that is brought
forth by Arang. 16. ‘That maiden whose title is
All-overpowerer is thus all-overpowering, because
through giving birth she brings forth him who over-
powers all, both the affliction owing to demons, and
also that owing to mankind * 17. Then she sits in
that water, when she is fifteen years old, and it
introduces zz/o the girl him ‘whose name is the
Triumphant Benefiter, and Zzs title is the Body-
maker; such a benefiter as benefits (savinéd6) the
whole embodied existence, and such a déody-maker,
alike possessing body and possessing life, as petitions
about the disturbance of the embodied existences
and mankind *.’ 18. Not before that Aas she asso-
ciated with men; nor yet afterwards, when she
becomes pregnant, as she done so before the time
when she gives birth °.
1 «Having a testifying father,’ the Pahlavi of Av. Eredad-fedhri, Yt. XIII, 142.
? See Chap. VIII, 55-57.
3 'The Pahlavi version of Yt. XIII, 142, latter clause.
* From the Pahlavi version of Yt. XIII, 129.
^ Compare the summary in Dk. VIII, xiv, 14, 15, as follows :— * The coming and arrival of Sósháns, son of Zarat(st, at the end of the third millennium, the destroyers of the organizers who were within the millennium of Afishédar-m4h, the arrival of Séshins,
116 DÍNKARD, BOOK VII.
19. When that man becomes thirty years old, the
sun stands still in the zenith of the sky for the
duration of thirty days and nights, and it arrives
again at that place where it was appointed by
allotment.
CHAPTER XI.
1. About the marvellousness which is after the
end of the millennium of AüshéZar-máh and the
arrival of the Triumphant Benefiter, until the end
of the fifty-seventh year of Sósháns and the produc-
tion of the renovation among the existences.
2. Concerning the marvellousness of Sósháns as
to splendour and glory of person, it says that ‘when
the coming of the last rotation of those rotations
of the seasons of Adshédar-mah occurs, the man
Sósháns is born! whose food is spiritual and body
sunny (that is, his body is as radiant as the sun) ;'
also this, that *he looks on all sides with six-eyed
power (6-dóisarih), and sees the remedy for perse-
cution by the fiend.’
3. This, too, that with him is the triumphant
Kayan glory ‘which the mighty Frégün? bore when
Az Dahák? was smitten by him; also Kai-Khüsrói*
was bearing it when the Tür Frangrásiyák* was
smitten by him; also Frangrástyák bore it when
the Drvé Zénigák * was smitten by him; and Kai-
and information aóou/ SÓsháns and his time. Also, as to the renovation of s/he universe and the future existence, z/ is declared that they arise in his time.’
* The date here indicated seems to be about twenty-eight years later than that intended in Chap. X, 15-19.
? See Chap. I, 25. * See Chap I, 26.
* See Chap. I, 39. * See Chap. I, 31, 39.
* Av. Drvau Zainigáus, an Arab chieftain who invaded Irán
Vistásp' shall bear it when you fully attract him
to righteousness, and through it he shall carry
off the fiend from the concerns of the world of
righteousness ?.'
4. And this, too, that in fifty-seven of his years
there occur the annihilation of the fiendishness of
the two-legged race and others, and the subjugation
of disease and decrepitude, of death and persecution,
and of the original evil of tyranny, apostasy, and
depravity; ¿kere arise a perpetual verdant growth
of vegetation and the primitive gift of joyfulness;
and there are seventeen years of vegetable-eating,
thirty years of water-drinking, and ten years of
spiritual food.
s. And all the splendour, glory, and power, which
have arisen in all those possessing splendour, glory,
and power, are in him on whom they arrive together
and for those who are his, when many inferior
human beings are aroused splendid 244 powerful;
and through their power and glory all the troops of
the fiend are smitten. 6. And all mankind remain
of one accord in the religion of AühazmazZ, owing
to the will of the creator, the command of that
apostle, and the resources of his companions.
7. At the end of the fifty-seven years the fiend
and Aharman are annihilated, the renovation for
the future existence occurs, and the whole of the
good creation is provided with purity and perfect
rn ANNE SUME. i in early times and killed many with his evil eye, till the Iránians invited Frangrástyák to destroy him (see Darmesteter's French translation of part of Chap. XLI of Iránian Bundahis in Annales du Musée Guimet, vol. xxii, p. 401).
1 See Chap. I, 41.
2 From a Pahlavi version of Yt. XIX, 92, 93, with the second and third clauses transposed.
118 DINKARD, BOOK VII.
eee a
splendour. 8. Just as revelation states thus:
‘When that millennium as fully elapsed, which
is the third of the religion of the Mazda-worshippers,
that Mazda-worshipper whose name is so Trium-
phant! then marches forward from the water
Kanyisà? with a thousand companions and also
maidens of restrained disposition and blindly-
striving behaviour?; and he smites the wicked
people who ave tyrannical, and annihilates them.’
9. Then those Mazda-worshippers smite, and
none are smiting them. 10. Then those Mazda-
worshippers produce a longing for a renovation
among the existences, ove ever-living, ever-beneficial,
and ever desiring a Lord. 11. ‘Then I, who am
Atthaymazd, produce the renovation according to
the longing among the existences, ove ever-living,
ever-beneficial, and ever desiring a Lord.’
