' Srító, the seventh son (compare Dk. VII, li, 64), is not easy to identify. He could not have been Thrita the father of Keresáspa, because this Thrita the Sámán is said to have been a third son in Pahl. Yas. IX, 30 (Sp). He may have been Sritó of the Visraps, whose soul visited Vistásp in the latter part of his reign, about 350 years later, regarding which a legend is related in Dk. VII, vi, 2-11, and again mentioned in Dk. V, iii, 2; but there-is a want of corresponding details for identification.
* "This is the citation of his name mentioned in $ 7.
* The mother of Dahák, whose iniquity is considered as equal to that of the evil spirit, see Dd. LXXII, 5; Dk. IX, x, 3.
' T has “also by his manner he intimated end separately stated,’
“I am more desirous /Zaz any one who is in the
earth created by righteousness, tal you should now
order destruction for the ox.’
15. And Kai-Us uttered Zs will, with the con-
viction of superior wisdom, thus: ‘It is not certain
whether he whose guardian spirit is in the Hêm,
the death-dispeller, is himself, or not; and if he be,
and be born!, whether he will become manifest, or
not;’ and he commanded with severity, thus: ‘Go
and kill it!’
16. And Sritó spoke thus: ‘/¢ zs not that I am
without strength to kill, because z¢s reprieval by me
was Owing to its remonstrance, mentioned to me,
that a high-priest is to arise ?.
17. So z£ is declared thus, zz another revelation
(dénó zagái) *, when the Türánians were backward
in heart, Kai-Üs spoke thus: ‘Go out to a certain
jungle, in which dwell many chiefs of the witches,
and they w% cut thee up without any striving of
heart.’
18. And Sritó went up to the jungle, were many
witches saw him, who kept their jaws open, and they
spoke about the handsome man thus: ‘Slay and do
not spare!’ 19. And compassion having gone out
of his heart, he went back to the other jungle and,
with his fist, he broke the back of the ox in three
places; and the ox, awfully convulsed (skiftó bar-
hamakó), kept p an outcry.
20. After the slaughter of the ox, owing to its
convulsed state which was heard by him, the
1 T omits ‘and be born.’
2 The misplaced folio, which begins with § 8, ends here, but it is not quite certain that a few lines of text are not still missing.
3 T has ‘at another Zime (bên zagá).'
138 SELECTIONS OF ZAD-SPARAM.
remembrance of it then became grievous to Srító ;
and he went back to Kai-Us, and informed him how
it was, and begged him that he sZoz/Z finish off by
slaying him !, because his life was not desirable.
21. Kai-Üs spoke thus: ‘Skal? I slay thee, for it was not designed by thee?’
22. And Sritó spoke thus: ‘If thou wilt not slay me, then I sha// slay thee.’
23. Again Kai-Us spoke thus: ‘Do not thou slay me, for I am the monarch of the world.’
24. Sritó continued Zs discontent, until Kai-Üs
ordered him thus: ‘Go out to a certain jungle,
because a witch in the shape of a dog is in it, and
she will slay thee.’
25. Zhen Sritó went out to that jungle, and that
witch in the shape of a dog was seen by him; after
he smote the witch, she became two; and he con-
stantly smote ¢hem till they became a thousand, and
the host (gird@6) of them slew Sritó on the spot.
CHAPTER XIII.
I. About the glory of Zaratüst becoming manifest
even before Zs birth, z¢ is thus declared, that forty-
five years before ¢he time when Zaratüst came out
to his conference?, when Frénó gave birth ¿o the
mother of Zaratüst?, whom they called Dakdak, it
—_——_— — — RHET SS
' T has ‘that he should command the slaying of him.'
* That is, forty-five years before he was thirty years old (see Chap. XXI, 1-14),
* It is necessary to translate in this manner, to agree with Dk. VII, ii, 3, but the text, which is ambiguous, runs as follows :— ‘amat Frénóg (Frénó-1?) Zaratüst am, zyasin Dükdakóg karítuntó,
came down from the endless light, in the manner of
fire, and mingled with the fire which was before her ;
and from the fire it mingled with the mother of
Zaratüst 1.
2. For three nights it was manifest, to all passers-
by, as a species of fire zz the direction of the house,
and passers oz the road always saw great radiance.
3. Also when she became fifteen years old, the radi-
ance of that glory which was in her, was even such
that, on the path she was walking along, its bright-
ness was then shed by her ?.
4. About the combination of Zaratüst, whose
guardian spirit is reverenced; that is, his guardian
spirit, in the Hóm, and his glory are given the cow's
milk, by his father and mother drinking 24 up ?, and
Ais spiritual life (ahvó) came into the combination,
as was proclaimed y his statements in the manuscript
about the Guidance of the Ceremonial *.
5. About the backward connection of Zaratüst
with AühazmazZ, through the two who are Yim, the
best of the worldly existences, and Néryósang of the
spirits. 6. The enumeration of the lineage of Zara-
tüst is Zaratüst, son of PórüshaspÓ *, of Purtaráspó,
zerkhüntó ;' which might also be translated thus: ‘when Frénó, the mother of Zaratüst, whom they called Dükdak, was born.’ This Frénó, whether mother or daughter, does not seem to correspond with any Freni mentioned in the Avesta.
! See Dk. VII, ii, 2, 3. ? [bid. 7, 8.
* [bid. 46, 47.
* Not identified, but probably like the Nírangistán.
5 This genealogy was, no doubt, derived originally from the same source as that in Dk. VII, ii, 7o, but there are several variations, especially in orthography, which are here preserved, unless clearly copyist’s blunders. The names marked with an asterisk are written in Pázand.
140 SELECTIONS OF ZAD-SPARAM.
of Ahürvaaáspó, of Haésadaspé, of Aikhshnüs, of
Paitiraspó, of Aregadarsi*, of Kharedhar*, of Spita-
man, of Vaédistó, of Ayazem, of Fris, of Arig*, of
Dfrasr6b6, of MánüsZihar, of Mánüs-khürnar, of
Mánüs-khürnák, whom Néryósang the messenger
of Atharmazd brought, and whose mother was
Vizag, daughter of Aryag, of Sritak, of Bitak, of
Frazüsak, of Züsak, of Fragüzag, of Güzag, daughter
of Airi£, son of Frégün of the Áspigáns to the total
of ten Áspigáns, of Yim, of the Vivang,has, of the
Ayang,has, of the Anang,has, of Héshang, of Fravak,
of Siyámak, of Masiya, of Gáyómard.
CHAPTER XIV.
1. About the wonderful striving of the fiend for
the destruction of Zaratüst. 2. When it became
near to his birth, the Fever demon, the Pain demon,
and the Wind demon of Aharman, each one with
150 demons, have come out to kill Zaratüst, and
from his spirit they have gone forth to 4s mother.
3. And she is hurried from there by Fever, Pain,
and Wind ; and at the distance of one league (para-
sang) ¿kere was a wizard, Impudent (Storkó) dy
name, who was the most medical of wizards ; in hope
of practice he stood up from his seat, as she stopped
in her progress.
4. A messenger of Aüharmazd uttered a cry
thus: ‘Do not go to a wizard! for they are not
healing (béshazintdàr) for thee; but go back to
the house, wash #ky hands on the morrow with cow's
butter held over the fire, also burn (tapd)! firewood
1 T has ‘consume (viddzó).
Chapter Xiv, I-8. 141
and incense for thy own self and thy progeny which
is in thy womb. 5, And she acted accordingly and
became well!; and the co-operators of the demon,
and those of equal power, who Za4 not obtained
their remedy from her body, are again exposed ?, and
spoke thus: 'On account of the existence of fire
from all sides we have not succeeded; 7/ zs a help
for every one who is her friend more than opponent ;
therefore it was not for us, because of the power
within her.’
6. The same night as she gave birth, Aharman
selected commanders and arrayed his champions
(güzd); there are some who are with one thousand
demons, and there are some who ave with two
thousand demons; pursuing and attacking they have
contended. 7. The opposing stand of the sacred
beings ?, especially of the glory itself at the family *
fire, was manifest at that birth ; and for its splendour
and brightness (padr6k6), settled opposite a distant
place, they have then found no remedy.
8. At last, Aharman sends Akémané® on, and
spoke to him thus: ‘Thou canst be very spiritual,
who canst be most intimate; thou canst go with
deceit into the mind of Zaratüst, and make him turn
! Compare Dk. VII, ii, 53-55.
? T has ‘and all the co-operators who had entered her body, and those of equal power who had reached them, returned helpless from them?
3 Thus summarized in Dk. VIII, xiv, 2 :— Also about the arrival of both spirits, the good one for developing, and the evil one for destroying; the victory of the good spirit, and the rearing of Zaratist.’ The ‘rearing’ is continued in Chaps. XV-XX.
4 Assuming that 4r" stands for 4ser dadak.
* The archdemon of ‘evil thought’ (Bd. XXVIII, 7) and special opponent of Vohümanó, the archangel of * good thought.’
142 SELECTIONS OF ZAD-SPARAM.
er
his mind to us who are demons. 9. And Athar-
mazd sends Vohümanó on against him; Akómanó
advanced to the front, and had come forward to the
door, and wished to go inside.
10. Vohümanó schemingly (£árakógarihá) turn-
ed! back, and exclaimed to Akómanó thus: ‘Go
inside!’ rr. Akómanó imagined thus: ‘There is
nothing to be accomplished by me of what was
mentioned to me, for Vohümanó has gone back.'
12. And Vohümanó went inside, and mingled with
the reason (váróm) of Zaratüst, and Zaratüst laughed
outright ?, for Vohümanó is a gratifying spirit.
13. Also seven wizards? were seated before him,
and owing to the light in the dwelling, his 4avzug
laughed at birth was conveniently seen, which is
opposed to the Za4:£ of the rest of mankind who cry
out at birth and are quite terrified.
14. Also, at the same time of birth, he authori-
tatively accepted the religion from Aühazmazd, as
it is stated in revelation, that he spoke at birth thus :
‘As is the will of the spiritual lord (ahvó) mayst
thou be who art the officiating priest (zótó) (that is,
mayst thou be the leader of the creatures) *.'
15. As Zaratüst, on account of his worldly body,
spoke with a worldly voice, Adhaymazd spoke zz
reply to him, on account of the spirits, thus: ‘So
1 Assuming that stó stands for vastó.
3 Compare Dk. VIT, iii, 2; V, ii, 5. This laughing is not mentioned in Dk. IX, xxiv.
* * Seven midwives' are mentioned in Dk. VII, iii, 2.
* This is one form of the Pahlavi Ahunavair (see Dk. IX, xxiv, 4) At this point the text in the MSS. is interrupted by the erroneous insertion of Chap. XII, 8-16, the contents of a loose folio
in some former copy, which have been restored to their original position in this translation.
Chapter Xiv, 9-Xv, 4. 143
mayst thou be the priestly authority (rad sháe), and
so mayst thou be virtuous, owing to whatsoever
righteousness occurs; and I confidently proclaim ¢hee
righteous (that is, I am thy controller) '/
I6. Another day, Pórüshaspó went and enquired
of the wizards who kept in front at the place, thus:
‘What is the cause when infants cry out at birth,
beyond that whzch occurs when they laugh out-
right??’ 17. And they replied thus: ‘ Because
those who are made to cry have seen mortality as
ther end, and those having laughed Zave seen their
own righteousness.’
CHAPTER XV.
1. About the brothers who were a band of
opponents of Zaratüst. 2. The Karaps and Adsikh-
shes* weve brothers’ sons, and have become the
devastation (gástáragih) of the Iranians; the
devastators of the Iranians (Éránán) were from
KókharéZ*, and Kékharéd was born from Aéshm
and Mánáüsak, the sister of MánüsZihar*. 3. At the
place where Zaratüst was born, five brothers have
been, whose names were BráZz-rükhsh, Bráa-róyisn,
Brág-résh the Tür, Hazán, and Vadast*. 4. Their
! Compare Dk. IX, xxiv, 4. ? Compare Dk. VII, iii, 24, 25.
3 Av, 'Karapá Usikhsh-#4’ of Yas. XLIV, 20c; the Kava,
a third class of pre-Zoroastrian priests, is also mentioned ibid. 20 d.
Compare Dk. VII, ii, 9 n.
* Av. Kahvaredha, Yas. LX, 6, 7 (Sp.) where it is translated by kástár, ' diminisher, devastator, of whom it is here said to be the father; see also Yt. III, 9, 12, 16.
