1 See Chap. X, 17.
? Reading the name as Pázand ; if it were Pahlavi it would have to be read Kánmásái, because Iranian Páz. yi is very like Pahl. má. It is Kyánsih in Bd. XIII, 16; XX, 34; XXI, 6, 7, and represents Av. Kasava, the brackish lake or sea of Sagastán.
* Reading ‘va-bigar-#k-i vand khim va-kür-£akhó ras,’ and assuming that bigar is Ar. bikr, as an Arabic word is occasionally used in the Dinkard (see Chap. II, 2 n) though very rarely. Bd. XXX, 17, mentions ‘ fifteen men and fifteen damsels’ as assisting Sôshâns at the time of the renovation of the universe.
DINKARD.—BOOK V.
CHAPTER I.
1. The triumph of the creator Athaymazd, and
glory of complete wisdom, is the divine (ahütg)
religion of Mazda-worship.
2. The fifth book is about the sayings of the saintly
Átür-farnbag !, son of Farukhzád, who was the leader
of the orthodox, even as to the manuscript which is
called Gyémará?. 3. The collected replies of Atay
! He was the leader of the orthodox about a.p. 815-835, and held a religious disputation with the heretic Abális in the presence of the Khalifah Al-Mâmûn (a.p. 813-833), as detailed in the MáZigán-i Gugastak Abális. He was also the first compiler of the Dinkard, probably of its first two Books, which are not yet discovered, as well as of some of the materials for the other Books. (See S. B. E., vol. xxxvii, p. 411, n. 1.)
? 'The name of this MS. can be only guessed. It occurs three times in each of the two MS. authorities, B and K43, and the simplest reading of five of these six occurrences would be Síimrá, so that the remaining one (Sarm4) may be neglected as a corruption. A final 4 in Pahlavi is a very certain indication of a Semitic word, for if a final of similar form occurs in an Iránian word, it represents either h or kh; so if the name were Iránian, its most probable reading would be Stmurkh. But, in $ 3, it is intimated that the MS. belonged to an ancient tribe, or congregation (ram); it also seems, from Chap. IV, 8, 9, that the religion of this tribe was not so inconsistent with Zoroastrianism as to prevent its members being taught that orthodox faith; and §§ 4, 5 of the present chapter appear to quote from that MS. some
120 DÍNKARD, BOOK V.
farnbag, son of Farukhzág, the leader of the ortho-
dox, about several significant questions that ave the
wonder of the moderns, which ave like the friendly
words, spoken by him as 40 those of the ancient
tribe! (káàd mon-ramán) who call 7¢ really their
Gyémará, which ave obtaining? a like wonder for
them openly accessible to him *.
4. About the unswerving and co-operating chief-
tainship of those forefathers who went in mutually-
friendly command of troops, and the complete
enclosure of that tribe within the military control of
Bükht-Narsíh * 5. About the disabling of vicious
habits and evil deeds, which are entirely connected,
and of the heinous demon-worship and mischief which
particulars regarding the siege of Jerusalem by Nebuchadnezzar. From these circumstances we may suspect that Átür-farnbag, while collecting materials for his Dinkard, had asked some Jewish friends what information their MSS. contained regarding the old Persians, as the two peoples had been in contact, more or less, ever since the time of the Achaemenian dynasty. If he did so enquire, the Jews would naturally search in the Talmud, in which references to the Persians still survive, though the text is no longer complete. The question is, therefore, whether the MS., whose name has been provisionally read Simrá, can have had any connection with the Talmud. It will be at once evident to any Pahlavi student that Pahl. st may be read gyê equally well, and that we have no better reason for reading Simrá than for the Gyémará, which has been put into the text, as a suggestion that Atür-farnbag was really referring to the Gemará of the Jews, the supplement to their commentary upon Scripture. Whether this can be clearly proved remains to be seen, and positive evidence seems scanty.
' Or ‘ congregation.’ * Or ‘including (vandig).'
* Pahl. * münsánó ham-shküp-vindig frs aübas yehamtinisnfg.’ From which it appears as if there had been a mutual interchange of information between him and his Jewish friends.
* The Pahlavi form of Bu‘At-i-najar, or Nebuchadnezzar.
Chapter I, 4-9. Ta
are owing to them, through the ruler Kat-Loharásp!
being sent, with Bükht-Narsih, from the country of
Irán to Béta-Makdis? of Aram, and ¢hezr remaining
in that quarter. 6. And the orthodox belief in the
rude particulars of religious custom in the mutual
deltberation of those of the tribe, the acquaintance
with religion of a boor (durüstakó-1), the difficult
arrangements, and the enquirer doubtful of the reli-
gion after the many controversial, deliberative, and
cause-investigating questions and answers adapted
to the importunities of that wordy disciple °.
7. About how the accepting of this religion dy
the prophets before Zaratüst occurred *, how the pure
and saintly Zaratüst of the Spitimas came, and who
will afterwards come as bringers of the same pure
and good religion hereafter®. 8. That is, of the
prophets, apostles, and accepters of the religion,
there were they who accepted 77 concisely and com-
pletely such as Gâyômard was, from whom came
irregularly (durüstakó) suc as Masyé and Styámak,
Háósháng, Tákhmórup, Yim, Frézàn, MánüsZihar,
the Sámán, the Kayán, and also many other leaders
in those times’. 9. And their acceptance expressly
at various times is produced for action, and thereby
the adversity of the creatures is removed, benefit
1 The father of Kai-Vistásp (see Bd. XXXI, 28, 29; XXXIV, 7). His expedition to Jerusalem is mentioned in Pahl. Mkh. XXVII, 67, and by some Arab writers.
2 «The holy place,’ a title of Jerusalem. 7
3 Not identified. From this point to Chap, IV, 7, Atûr-farnbag must have used the same authorities as the writer of Dk. VII; but he returns to the Gyémará in Chap. IV, 8.
* Dk. VII, i, 7-40. 5 Ibid; 4t. *- Ibid. 42.
7 See the details in Dk. VII, i, 7-40. $$ 1-8 have been already translated in Grundriss der iranischen Philologie, ii, 93-94.
122 DÍNKARD, BOOK V.
and prosperity ave sought, the world is controiled, and the creator and good creations are propitiated.
CHAPTER II.
1. In the pure light and equal to the archangels—
collected together and reckoned together, since the
original creation, and completely unmixed—Zara-
tüst was spiritually fashioned and provided unde-
fectively for the acceptance and propagation of the
religion in the world'. 2. And when he is sent for
the manifestation of restrained saintliness (mókih)
and bodily substance,great glory and radiance become
as much discernible in 42m as the same Zad come
into the posterity of Yim who are Pórüsháspó ?, his
father, and Dûkdâûb * who is his mother; and also
while Ze is &ezzg born and for the duration of life, he
produced a radiance, glow, and brilliance from the
place of his own abode, that issued intensely and
strongly, like the splendour of fire, to distant
lands *.
3. Also about the wizards and witches, tyrants,
Kigs, and Karaps, and other miscreants who have
produced outrage for him during his birth and child-
hood, with desire for his destruction; who ave
manifestly come about Zzs death ox disablement, and
even so far as ¢hose who have come into the visible
assembly about the destruction of Zís glory and
other causes of helplessness . 4. And also including
the wolves and other wild beasts, to whom Ze was
Dk. VII, ii, 1, 2, 14-21, 36-42, 46, 415 Z8. Bill, 4. ? Ibid. r3. * Ibid. 3-8; Zs. XIII, 1-3.
* Ibid. 56-58; Zs. XIV, 7.
* Dk. VII, iii, 5-14; Zs. XVI, I=",
Chapter Ii, I-8. 123
cast forth by those of Pórüsháspó's kinsmen who
were wizards, and the kindred of those frequenting
demon-worship, but only as a test !.
5. Zu like manner zź is declared ¢hat, on account
of Vohümanó zng welcome to him, he laughed out-
right at birth ? 6. His coming for conference tth
Aühazmazd?, and owing to Zzs accepting the religion,
Aharman and many demons and fiends have come
to him with exhibition of fear, offering of service,
and the argument and entreaty of supplicants ; and
all these have returned from him disapprovingly,
defeatedly, and confusedly, through the pure pro-
clamation of his Avesta, the unique perfection of
Aühazmaz4Z's will *, and the indication of a prepared
armament (virástó-zénih), a declared reward, a
powerful sovereignty, and a way of injury Zo the
destroyer.
7. Also the triumph of the sacred beings z» the
end, and the peculiarity of the joint control of the
demons ; how, before that, they rushed openly into
the world and have dwindled, zerr bodily forms ae
shattered^, and they are so converted into secret
decay, that ZZer supplicants, deceived and de-
ceivers, became awful disputants through confession
of it.
8. And when, through completely accepting the
religion from AühazmazZ, he came to the obedient
king Kai-Vistásp to attract those of the world, he
exhibited glorious actions of many kinds and the
1 Dk. VII, iii, 15-19; Zs. XVI, 8-11. EIBid,.2; Zs, XIV, 25, t3.
s Ibid. 6o-iv, 1; Zs. XXI, r1-XXII, 13. 4 Dk. VII, iv, 36-41, 61, 62.
5 [bid. 42. 44—46, 63.
124 DINKARD, BOOK V.
smiting of demons and fiends ; and Ze openly spoke
the thoughts of king Vistásp and many of the multi-
tude about hidden matters', zkus: ‘A person is
possessing life only by destiny, and without his body,
but with a like destiny, the person possessing life
is restored;’ Ze was also opposing many wizards,
demon-worshippers, demon-consulters, and those
seduced óy? deceivers who are awful disputants.
g. And this was the utterance of those twelve stars
whose names ave those of the twelve zodzacal con-
stellations, and the primitive learned of Bapél °, that
have come to these, who ave asking questions of the
chief rulers of Khvaniras, Zave to justify z/, in the
controversy, with the spiritual and material customs
and rude observances which are diversely manifested,
onwards from ¢he £tze of Yim the splendid ; and the
evidence of it, discernible with him, was that of
Vohümanó, Ashavahistó, the fire, and some other
good spirits 4,
10. Afterwards, too, the estimating and weighing
of the whole utterance of the religion of A ûharmazd
were held out by him to Vistásp and those of the
world, as very accountably a wonder; and further,
too, he remained as 24 were more conflicting with
fellow-disputants than his own words opposing the
fellow-disputants.
rr. Also when, through the effect of glory and
the struggle for being saved, every class of apostles
and prophets and manifestation of tokens and such-
like were, with certain and striking evidence, casting
down blessings, even thereupon ‘the obedient king
* Dk. VII, iv, 65, 71.
* B has ‘and demon-separatists (va-shéda-gvtdakan),’
! DEVI 19, is * Ibid. 74, 85; Zs. XXIII, 7.
Chapter Ii, 9-15. 125
Kai-Vistásp's fear of the adversary of religion, and
also other causes, arose, on account of which he
was then accepting the propagation of the religion !,
when its great glory and beauty? were seen by him.
12. At first, Zarir?, Spend-dåg *, Frashóstar, and
Gámásp 5, several of the realm who were noble, con-
spicuous, and well-acting, the good and princes of
mankind, beheld visibly the will and desirableness of
Aühazmaz4 and the archangels, and the progressive
religion of the creatures, fit for those completely
victorious (hüZiragánig).
13. Lastly, the seizure and capturing (girinisnó)
by the demons ave beheld and watched; and they
have remained opposing, owing to the number of
idolators competing wranglingly. 14. And much
conflict and slaughter occurred, which arose purely,
so that the mingling of the religion in the world
proceeded $.
15. There are also his pure new bringers and
complete controllers of the same religion, Aûshêdar 7,
AüshéZar-máh?, and Sósháns?*; and through the
complete progress of this religion of Aühazmaz4, all
the good creatures become without disturbance and
all-radiant *°.
! Dk. VII, iv, 87.
? K43 has varázó; but B, omitting the first letter, has 14fô, * praise.’
3 A brother and commander-in-chief of Vistásp, killed in the battle with Argásp, see Bd. XXXI, 29; YZ. 54-56.
* A son of Vistásp; see Dk. VII, vii, 5; YZ. 82-85.
5 Two brothers, see Chap. III, 4; Dk. VII, vi, 12 ; Zs. XXIII, ro.
* See Chap. III, 1. 7 Dk. VII, viii, 55-ix, 13.
$ Dk. VII, ix, 18-x, 10. * Dk. VII, x, 15-xi, 5.
1. pk, VII xi 6*r1.
126 DÍNKARD, BOOK V.
CHAPTER III.
1. About that which is manifested as regards the
propitiousness, forward intellect, and complete virtue
of Zaratüst, it is openly declared that, according to
his explaining statements, there occurred such events
as the victory of Kai-Vistásp and the Iranians over
Argasp' and an army of Khyóns and other foreigners
of innumerable kinds, and details on that subject;
also other assistance of Vistásp and those of the
realm in other necessities.
2. The killing of Zaratüst himself y Bradré-résh ?
the Tür; the provision of a chariot ġy Sritó ? of the
Visraps ; and whatever is on those subjects.
3. Also, specially, matters in the times to come,
each consecutively, whew therein arrive devastators
such as Alexander +, and the killer of Akré-khiradó 5,
Mahrktis *, Dahák 7, and other devastators; extenders
of belief (viravisn-valan) such as the Messiah
(Mashikh), Mánih 5, and others ; periods such as the
steel age?, that mingled with iron, and others; and
organizers, restorers, and introducers of religion, such
