89. It is worthy of notice that the names of both the days and months, which have come down to us in this calendar of Darius, include the names of the six Amesha- speztas, which, according to Darmesteter's hypothesis, were not invented till the time of Vologeses I, in the first century A.D. We have positive evidence that the calendar of twelve months of thirty days each, with five extra days to complete the year, must have been established in the time of Darius. This fact being recorded mechanically by the extent of the retreat of the Persian Parsis’ new-year's day down to the present time, and by the number of months intercalated in their religious calendar down to the fifth
SEE v0 CS agan kh.” * If the calendar had been established thirty-eight years after the death of
Darius, the seventh intercalation would not have been due till one year after the death of Yazdakarw I,
INTRODUCTION. xlvii
century A.D., being known from the position of the five extra days in the rectified calendar. We have no evidence of any change of names having been made in this calendar at,any time ; and only positive and indisputable evidence could be admitted, because reformers of calendars are hardly ever satisfied with mere change of names, and the calendar itself is a permanent witness that no alteration can have been made in any other particular, since the time of Darius.
9o. Darmesteter's theory of a late origin for the Avesta having been mentioned, it may be allowable to add, that the likelihood of this theory does not increase upon closer examination. It is a brilliant hypothesis, very carefully prepared to meet ordinary criticism; but it does not appear to convince Avesta scholars in general, for want of sufficient evidence, as it is very necessary to distinguish carefully between possibilities and probabilities ; the former being not admissible as evidence, unless corroborated by positive facts. Its chief use has been in checking the tendency to exaggerate the age of the Avesta, but it seems itself to be an exaggeration in the opposite direction, a returning swing of the ever-restless pendulum of judg- ment. On the other hand, the traditional age of the religion cannot be fairly considered as exaggerated, for the chief difficulty in accepting it as sufficiently old, is that the nearer our researches penetrate to thet time the less
real light we obtain. E. W. WEST.
April, 1897.
ABBREVIATIONS USED IN THIS VOLUME.
A.D. for Anno Domini; Alb. for Albírüni's Chronology of Ancient Nations, translated by Sachau; a.r. for Anno Religionis; Ar. for Arabic; AV. for the Book of Arda-Viraf; Av. for Avesta ; B for Bombay MS. of Dinkard, brought from Irán in 1783; B.C. for Before Christ; Bd. for Bundahis (S. B. E. v, 1-151), and Band (volume); Beh. for Behistün inscription; BK for an old copy of K35, made when this MS. was more complete than it is now; B. R. for Before the Religion; Byt. for Bahman Yast (S. B. E. v, 189-235); Chald. for Chaldee; Chap. for chapter; Chaps. for chapters; Dd. for DáZistán-t Dinik (S. B. E. xviii, 1-276); Dk. for Dînkazd (S. B. E. xxxvii, 1-397, 406-418, and this volume); ed. for editor or edition; Ep. for Epistles of Maêndskihar (S. B. E. xviii, 277-366) ; Études irán. for Études irániennes; Farh. Oim for Farhang-i Otm-aévak; gen. for genitive case; Gesch. der Sas. for Geschichte der Perser und Araber zur Zeit der Sásániden; Gf. for the Tale of Gêst-i Fryánó; Heb. for Hebrew; Ibid. for ibidem; Ind. vers. for Indian version; J. for Jamésp’s old MS.; K for University Library at Kopenhagen; L for India Office Library at London; l. for line; ll. for lines; Mkh. for Mainyó-i Khirad (S.B. E. xxiv, 1-113); MS. for manuscript; MSS. for manuscripts; n. for footnote; nom. for nomina- tive case; p. for page; Pahl. for Pahlavi; Pers. for Persian; pp. for pages; Pt. for Peshotan's old MS.; S. B. E. for Sacred Pooks of the East; Sd. for Sad-dar (S. B. E. xxiv, 253-361); Sg. for Sikand-gumánik Vigár (S. B. E. xxiv, 115-251); Sls. for Shayast-l4-shayast (S. B. E. v, 237-406); Sp. for Spiegel's edition; T for Tehmurass MS. of Dd., Zs., &c.; Vd. for Vendidad, ed. Geldner; Vig. for Vigirkard-i Dinik; Visp. for Visperad, ed. Geldner; vol. for volume; Westerg. Frag. for Westergaard's Frag- ments; Yas, for Yasna, ed. Geldner; Yt. for Yast, ed. Geldner ; YZ. for Geiger’s Yátkár-i Zarirán; Z. for Zaratüst ; Zs. for Selec- tions of Zág-sparam, first series.
Marvels of Zoroastrianism
As Stated in
The Seventh and Fifth Books
Of the
Dinkard
AND IN THE
SELECTIONS OF ZAD-SPARAM
CHAPTERS XII-XXIV.
OBSERVATIONS.
1. For all divisions into chapters and sections the translator is chiefly responsible, as the stops found in the manuscripts are not used systematically.
2. Italics are used for any English words which are not expressed, or fully understood, in the original text, but are added to complete the sense of the translation.
3. Italics occurring in Oriental words, or names, represent certain peculiar Oriental letters (see the ‘ Transliteration of Oriental Alphabets’ at the end of this volume), or certain abbreviated modes of writing Pahlavi letters. Italic a, 4,6, d, e, €, A, z, f, kh, 1. p, T, sh, u, v, 2d indicate no change of pronunciation; but g should be sounded like j, Av like wh, & like ch in ‘church,’ s like sh, and Avesta 2 like French j.
4. In the translation words in parentheses are merely ex- planatory of those that precede them, and often translate Pahlavi glosses in the original text.
5. For the meaning of the abbreviations, used in the notes, see the explanatory list after the Introduction.
6. The manuscripts used for the Dinkard are :—
B (written a.D. 1659), the only independent authority for Book VII; it was brought from Iran to Surat in 1783, and one folio, at the end of Chap. iv, appears to be missing.
K 43 (written a.D. 1594 and later), No. 43 in the University Library at Kopenhagen, which contains another independent authority for Book V in its later portion.
7. The manuscripts used for the Selections of Zad-sparam are :—
K 35 (probably written A. p. 1 512), No. 35 in the same library, which was brought from Irán by Prof. Westergaard in 1843, along with No. 43.
T, a copy of a MS. about fifty years older, belonging to Ervad Tehmuras Dinshawji Ankalesaria of Bombay.
MARVELS OF ZOROASTRIANISM.
DINKARD.—BOOK VII.
CHAPTER I.
1. For the gratification of the creator Aühazmazd,
even through the complete superiority of the Mazda-
worshipping religion, adorned by omniscience, in the
world.
2. The seventh 400k is about the marvellousness
of the greatest reminder of the Mazda-worshipping
religion, Zaratüst' of the Spitámas; also of the
mindfulness of that illustrious ore by Aühazmazd,
and of his religion, arisen through the word of
Atthaymazd, being blessed among those of the
region of king Vistásp; from the Exposition of the
Good Religion *.
3. But, before that, /Zere is purposely written
whatever was the progress of the character and
effect of the good religion and its first acceptor in
the spiritual and worldly existences ; and, after that,
1 Nearly always spelt Zaratükhsht in the MS., the counterpart of the Persian form Zaratuhsht or Zaraduhsht.
2 This Nikézó-i Véh-dénó was evidently the name of an older pook, from which the Dinkard quotes much of its information on religious matters.
4 DÍNKARD, BOOK VII.
the prophets, apostles, and upholders in the period
as far as Zaratüst, whose guardian spirit is reverenced,
and their religion, which is this, due to the utterance
and splendour with which they have been blessed
with prophecy among mankind !.
4. According to the Mazda-worshipping religion
and the Exposition of the Good Religion, it is the
nature of AüharzmazZ's disposition and his knowledge
as to the complete obtainment of the first creature,
the archangel Vohümanó, and the first progress
spiritually among the archangels and the other
sacred beings of the spiritual and worldly existences,
and materially in Gayémard, the first man, through
concurrent and complete acceptance from the creator
Atharmazd, and the needful atonement in his own
period through meditation, and the smiting thereby
of the fiend of that period and the opposition thereof,
by thinking of the creator's teaching, ‘hat constitute
the whole of that first utterance * of the religion of
A ühazmazd.
5. According to the declaration of the good reli-
gion about the production of existence, which is the
praise of him who as the causer of existence and
creator, the beneficent spirit, the first craving among
mankind was this, that ‘we be happy and ġe the
creation of Athaymazd;’ and the last, as regards
the preservation of a remedy for mankind, is ZZs,
that ‘the best is this, that the formation of lives be
perfect now, though rendered sickly by him; and
the spiritual existences of mankind ġe so now, though
the destroyer as come to the creatures.’ 6. For
$e See ee
* This preliminary matter occupies the whole of Chap. I.
* The Yathá-ahü-vairyó, or most sacred religious formula of the Parsis.
Chapter I, 4-8. 5
human beings of the lineage of Gayémard this is the
one thing good, when they shall perform their duty
and good works; and one’s work is to smite one’s
own opposing fiend; an instance presentable to any
of the lineage, that it is important for every one of
you to smite his own opposing fiend, is the freedom
from molestation which occurs thereby, and the non-
contamination of the creatures by the destroyer;
and it is that effect which the creator of creation has
produced for it.
7. And this, too, is declared by the good religion,
that through a true-spoken statement GáyómardZ
attained to the good spiritual lordship! of the arch-
angels (that is, Ze was fit for the supreme heaven 2).
8. And after Gayémard, at various periods until the
ever-favouring? Zaratüst of the Spitámas, whose
guardian spirit is reverenced; much also was his
acquaintance with knowledge, and Zzs work was the
preservation of the mankind of that time in which he
came into notice ; moreover he became requisite for
conference with the creator; and because of heir
superior carrying on of destiny *, by command of the
1 Reading hfi-ahfiih, Av. hvanghevi. ‘This section is one of the numerous quotations from the Pahlavi version of a lost Aves'a text. When we are furnished with a complete Pahl.-Av. vocabulary, it will be possible to recover much of the original Avesta of such quotations, with some degree of certainty.
? Pahl. garógmáníg. Such glosses and comments, inserted by the Pahlavi translator, are always marked as parenthetical.
* Pahl. hamáíi-báhar; it might be read hamái-bídár, ‘ever vigilant."
* Reading vakhsh (— Pers. bakhsh), which is usually expressed by its Zváris equivalent gad (traditionally gad man), and this means both ‘destiny’ and ‘the star, or glory, of destiny’ (Av. hvarenó, Pers. khura) Here the first letter of vakhsh is omitted, and this error converts the word into khayá, the Zváris of gan, ‘life.’
6 DINKARD, BOOK VII.
creator, Z/ zs declared in the good religion, ać the
combined titles of prophet (vakhshvar), acceptor, and
promoter ave enumerated of them.
9. As Gayémard passed away, 77! came to Masyé
and Masyáói *, the second of worldly beings who were
the progeny of Gayémard the first; and z/ zs declared,
by the word of Athavmazd, that he spoke to them,
when they had been produced by him, thus: ‘ You
are the men I produce, you are the parents of the
parents of all embodied existence; and so do you
men not worship the demons, for the possession of
complete mindfulness is the best ZZzzg produced by
me for you, so that you may fully observe duty and
ordinances with complete mindfulness. 10. And
the bountifulness of Aühazmazd was extolled by
them, and they went on with their own duty ; they
also performed the will of the creator, enjoyed the
advantage of the many duties of the world, and
practised next-of-kin marriage for procreation, union,
and the complete progress of the creations in the
world, which are the best good works of mankind.
11. The creator showed them the sowing of corn, as
declared in the words of Aühazmazg thus: “This is
thine, O Masyé! which is an ox; thine, too, is this
curn ; and thine those other appliances; henceforth
thou shouldst know ¢hem well.’
This must have also occurred twice in a previous copy of the MS. in $ 28, where the word is written gân, ‘life,’ in the MS. B. In S. B. E, vol. xxxvii, Dk. VIII, xiii, 20, vakhsh has been erro- neously translated “word,”
" The glorious destiny. $$ 9 and ro have been previously translated in S. B. E., vol. xviii, Pp. 411, 412.
* Literally * man and woman ' who grew up as plants from the
earth fertilized by Gáyómard, the prototype of the human race; see Bd. XV, 1-5.
CHAPTER I, 9-I4. y
12. This, too, is declared by the good religion,
that Adhaymazd spoke to Hadish !, one of the sacred
beings thoroughly worthy through righteousness,
thus: ‘© Hadish, who arź thoroughly worthy
through righteousness! thou shouldst proceed to
Masyé and Masyáói, thou shouldst procure thy?
corn and bread from Masyé and Masyáói, and
shouldst bless theirs thus: “This corn comes up
owing to you, and, as it came unto you from
Atharmazd and the archangels, may the corn ex-
tend from you unto your descendants without dis-
turbance from the demons ;" and two Ahunavairs ?
are to be recited for the staying away of the demon
and fiend. 13. And Hadish, the thoroughly worthy
through righteousness, went to Masyé and Masyáói,
and he procured his corn and bread from Masyé and
Masyáói, and z¢ was given by them; he also blessed
them thus: ‘ May this corn come up from you, as
from the archangels! as it came unto you from
AühazmazZ and the archangels, may it extend from
you unto your descendants, without disturbance from
the demons;’ and two Ahunavairs were recited by
him, for the staying away of the demon and fiend.
14. And, owing to the explanation of the sacred
beings, Masyé and Masyáót attained also to ine
manufacture of clothing, the tending of sheep, house-
building, and primitive carpentry, the agriculture
and husbandry of the ancients, and the memory of
their original state; and /Zese proceeded from them
through ¢heir lineage, presenting an example and
