! Dk. VII, iv, 77, 83, 84, 87-90; v, 7; this victory occurred in the thirtieth year of the religion, see Zs. XXIII, 8.
! Dk. VIL v1» n. * Dk. VII, vi, 2-11.
* Dk. VII, vii, 7.
* Or Aghrérad (Av. Aghraératha), killed by his brother
Frásiyáv or Frangrásiyák of Tür, see Bd. XXIX, 5; XXXI, 15,
20—22.
* Dk. VII, i, 945 ix, 3. " Ibid. i, 26.
* A heretic who flourished A.D. 2 16-242 ; see Dk. IX, xxxix, 13 n.
* According to Byt. II, 21, 22, the steel age was the time of
Khüsró AnóÓshérván, and that mingled with iron at the end of Zaratüst's millennium,
Chapter Ii; I-Iv, I. 127
as Artakhshatar', Átàzpág ?, Khasréi®, Péshyótan 4, Aüshégar, Adshédar-mah, Sósháns 5, and others.
4. The formation of custom, and the indications
which Zave come to manifestation and wz/ arrive at
various periods; and the proclamation of these, too,
by Gamasp 5, from the teaching of Zaratüst, is what
he wrote, together with the Avesta and Zand, upon
oxhides, and it was written wzth gold, and kept in
the royal treasury”. 5. And it was from it the high-
priests of the rulers made many copies ; and after-
wards, too, it is from it that it happened, both to the
less intelligent and the corrupters, that ZZey were
introducing different opinions avd different views.
CHAPTER IV.
1. About the selectness and perfection of the race
of Iran, that is, how the destroyer and the mingling
of defects came into the creation, first into the dis-
tribution of the race [of mankind]? from the children
of Siyámak ?, and good intellect, good disposition,
1 Ardashir Pápakán (A.D. 226—241), the founder of the Sásánian dynasty.
2 Son of Máraspend, and prime minister of Shahpühar II (A.D. 309-379).
3 Anóshérván (A.D. 531-578).
* A son of Vistásp and immortal ruler of Kangdez, see Dk. VII, iv, 81.
5 See Chap. II, 15. * See Chap. II, 12.
7 This was the original Avesta prepared by order of Vistásp, as stated in the last chapter of Dk. III, $ 3 (see S. B. E., vol. xxxvii, p. xxxi).
* B omits the words in brackets.
* Son of Masyé, called Sámak in Dk. VII, i, r5.
128 DINKARD, BOOK V.
proper affection, proper praise, proper modesty,
observance of hope, liberality, truth, generosity, good
friendship, and other capability, glory, and proper
duty are more particularly included for Fravak !, and
again altered for frontier peoples.
2. Such-like goodness and glory, again, through
selection from a promiscuous origin—even till the
coming on of various new contaminations, from the
demons, among the children of Fravak—were for
Háósháng and Vaégered’, as Háósháng through
superior glory was ruler of the world, and Vaégered
through provincial government (dahyükánih) be-
came the cultivator and cherisher of the world ; and
their well-destined descendants? aggrandized the
race of the monarchs among the well-born provincial
governors (dahyükán).
3. In union, such-like glory and goodness pro-
ceeded, mutually connected, in various ages as settled
by the annals (madig4n), and the frontiers of Atür *
are penetrated ; also in various annals ZZere were in
succession such men as Tákhmórup, Yim, Frégün
the Áspigán, and Airi£ of Iran, the progenitor of
Manas, Mants-khvarnar, and MánüsZihar 5.
4. And, besides including this one, who was a
monarch of superior glory, and other monarchs such
as are also in the same race*, the Kayáns? were
——— — ——— E SERie
* Son of Siyamak; he was progenitor of the fifteen undeformed races of mankind (see Bd. XV, 25, 3o, 31).
" Dk. VII, i, 16-18. “ K43 has ‘children,’
* Probably Assyria; but it is possible to read atval as Ar. a/val, and to translate ‘ancient frontiers.’
* For the foregoing names see Dk. VII, i, 19-30; ii, 70.
* Such as Aüzóbó in Dk. VII, i, 31.
* From Kai-Kobád to Kai-Khüsró, as stated in Dk. VEE, 33-49.
Chapter Iv, 2-9. 129
chosen. 5. Even thus, as regards the Kayáns, the
annals Zave always to consider him who is monarch
as the right oze, who is a fellow-descendant of the
lineage, and in whom the glory is residing.
6. The creator Athaymazd has informed Néryó-
sang!, his own reminder, al a similar instance is
the supreme Zaratüstship, and the glory of the reli-
gion due to the same; also many othcr reasons,
which ave recountable, ave declared in the Avesta,
indications known only Zo an Iranian person of the
best lineage. 7. And this, too, he has said, namely :
‘Great glory and goodness of this description are
appropriatable by the same race, and ave even now *
visibly manifest.’
8. About what ave the requirements of the tribe
of those who call ZZzs really their Gyémara and*how
they are effected by our acquaintance with revelation,
that is, dy much recitation of it; only, several occa-
sions (yávar 1-£and) are necessary in these times.
9. Also action and precaution ave possible for them,
and among the actions and precautions ove is to
assume more especially law and custom, and what-
ever was perverted by us and again made true; and,
as to those taught, several persons who are intel-
lectual, seeking means, and friends of the soul, Lave
come to teach complete delusions to them ; also for
the same tribe and whomever it is proper to teach,
when it is necessary for them, even a worldly
BEEN 2 S nn L —
1 The usual messenger of Afiharmazd, see Dk. VII, iv, 84, 85.
? B has 'even anew, by writing kevan backwards, which converts the word into navak. From Chap. I, 7 to this point, the compiler could have found very little of his materials in a Jewish MS., excepting such as had been recently obtained from Persian sources.
130 DÍNKARD, BOOK V.
priestly authority is guiding for /Za/ same tribe, because he has come}.
* It would seem that the tribe professed a different religion, but one that bore some resemblance to the Parsi faith in certain essential particulars. The remaining five-sixths of Dk. V are devoted to a miscellaneous collection of religious subjects, resem- bling a Riváyat.
SELECTIONS OF ZAD-SPARAM.
Selections of Zad-Sparam*
CHAPTER XII.
1. About the coming of the religion at a given
time beng a resemblance such-like as the birth of
a child through two united powers, which are the
reception of semen y females in procreation, and
delivering z¢ back to the fathers, and a period of
struggling and intermingling, especialy by two
means: a monarchy with? religion of the same
tenets (ham-váZ-dénóih), and the existence of
similar tenets to those of the monarchy zm” the
custom of the religion. 2. The religion of the
Mazda-worshippers, when the period of material
1 Zád-sparam was Dastür of Sirkán, about thirty parasangs south of Kirman, in A.D. 881. At a later date, probably about A.D. 900, he compiled three series of Selections, from religious texts then extant, and these have been preserved by the Parsis in the same MSS. as contain the DáZistán-i Dinik (see the Intro- duction). The first eleven chapters of this first series of Selections have been already translated in S. B. E., vol. v, pp. 155-186, as they refer to some of the subjects detailed in the Bundahis. The remaining chapters are here translated, except the last which refers to the Nasks and Gáthas, and will be found in S. B. E., vol. xxxvii, pp. 401-405. The MS. authorities for the text are K35 and T (see p. 2 and Introduction).
? T has ‘devoid of.’
134 SELECTIONS OF ZAD-SPARAM.
á Tt O
organization is being converted again into a spiritual
nature, became manifest on the earth, first through
Spendazmad! and afterwards through Aûharmazd,
like the reception of a child ġy mothers and de-
livering 24 back to the fathers.
3. The manifestation of the religion through
Spendaymad was at that time when Frasiyav* kept
back the water from the country of Iran, and
brought the water again; in damsel form she was
a speaker for 7/s manifestation, 24 reply 7o foreigners,
at the house of MánüsZihar?, the monarch of the
country of Irán. 4. She was also dressed, and wore
radiant clothing which shone out on all sides for
the length of a Hásar *, which is a distance, like a
Parasang ; and, tied on her waist, she wore a golden
sacred girdle which was the religion of the Mazda-
worshippers itself.
5. As to the belt of the religion, it is ¢hat to which
are connected the thirty-three fetters upon the thirty-
three sins ë, according to which all sin is divided ; so
that (kà) the damsels, by whom the tied sacred girdle
of Spendaymad was seen, have become impetuous
(taftigó) after that for a tied girdle, on account of
its seeming beautiful.
6. And this was the motherhood which is supplied through Spendaymad, as a gift, in the year 528
' The female archangel who has special charge of the earth and virtuous women (see Dk. VII, ii, 19 n).
? See Dk. VII, i, 31; and regarding his irrigation canals, see Bd. AX, 1", 345; XXL
* See Dk. VII, i, 29.
* A thousand steps of the two feet, or Roman mile ; see Bd. XXVI, 1.
* Thirty sins are detailed in Mkh. XXXVI, and thirty-three good works in XXXVII (see S. B. E., vol. xxiv, pp. 71-75).
Chapter Xii, 3-Io. 135
before Zaratüst came out to Zs conference !, which
is one of their statements from the annals of the
religion čz a manuscript of the ancients.
7. The name of Zaratüst is also cited on the
earth at 300 years before his conference ?. 8. For
Irán, at the supplication even of the priests in the
land, and for the sake of the pacification of a dispute
arisen, Aühazmazg produced a great ox, by whom
the boundary of Irán next to Türán was intimated
by pawing with Zzs hoofs, and he was kept in a jungle.
9. Whenever contention arose, the boundary was
fully made known by that ox, until it was the wish
of Kai-Üs to take, fully covetously, a portion of the
land of Taran back zz£» Irán, and he saw that the
ox is about to act very ill-naturedly, because it was
not besought with forms which were prescribed for
it, where a boundary was intimated by it °.
IO. There were seven brothers, and he who was
1 [f this coming to conference with the spirits be ‘the coming of the religion,’ in the thirtieth year of Vistásp's reign, then, according to Bundahis chronology, these 528 years will carry us back to twenty-eight years before the accession of Mânûskîhar. As any alteration in the date of Mânûskîhar’s accession would disturb the millennial arrangement of Bd. XXXIV, it is probable that some copyist has miswritten the ciphers, and we ought to read 428. This legend appears not to occur elsewhere.
? According to Bd. XXXIV, 7, Kaí-Üs reigned from 360 to 210 years before ‘the coming of the religion.’ At this point a dislocation of the text occurs in all existing MSS., owing to the misplacement of a loose folio in some unknown copy written before 1530; the contents of this folio, $$ 8-16, are found in the existing MSS. three folios further on (after Chap. XIV, r4), and are here restored to their original position, as determined by the meaning of the
text. s T has ‘by that ox.’ This legend is also told in Dk. VII, ii,
136 SELECTIONS OF ZAD-SPARAM.
the seventh was called Sritó'! the Seventh, the
largest in body and chief in strength, belonging to
those instructed in many subjects for Kai-Us, and
he was among his princes. 11. Kai-Us summoned
him into Ais presence and ordered 47m thus: ‘Go
and kill that ox in the jungle !’
12. Sritó went, azd the ox whom he wished to
kill expostulated with him, in human words, thus:
‘Do not kill me! for though thou canst kill me, he
whose guardian spirit is in the Hóm, the death-
dispeller, wz// also become manifest on the earth, Ze
whose name is Zaratüst of the Spitámas ?, and wz
proclaim thy bad action in the world. r3. And the
distress in thy soul becomes such as is declared in
revelation thus: “ As it occurs to him, so it does to
Vadak?, when they mention his iniquity," and thy
death becomes the like and, owing to death, it is
mixed up with hers (that is, owing even to hers is
the death of Sritó).'
14. When those words were heard by him, Sritó
turned back, and went again to Kai-Us; also by his
manner, and even apart from this, he stated * what
the ox had spoken with awfulness, ard also thus:
