1 Mentioned in Visp. i, 9: ii, 11: ix, 5, and recognized as a spirit in Pahl. Visp. i, 31 (Sp.). The spirit who assists the hus- bandman, see Etudes irán. ii, 201.
2 The MS. has ‘his,’ as in § 13, by mistake.
3 Two of the sacred Yathá-ahá-vairyó formulas.
8 DÍNKARD, BOOK VII.
spreading zz the world, to artificers among the plenitude of artificers.
15. And after that, the destiny to be carried on
came to Sámak !, who was their son, and the descent
of their collateral descendants was on to each region
and each quarter of the world, Zo that extent which the
creator chose for that region and quarter ; and thereby
there was a completion of the progress and spreading
of mankind into the various regions and quarters.
16. At another time it came to Váégered and
Hósháng? of the early law (pés-dad), for pro-
viding in the world the law of husbandry, ox cultiva-
tion of the world, and of sovereignty or protection of
the world. 17. And through their companionship
and united force, given by religion, the sovereignty
and cultivation of the world were prepared through
progress and a succession of provisions of Aüha-
mazd@’s creatures, as well as the religion appointed
by Afhaymazd. 18. And through that glory of
destiny (gadá) two-thirds of the demons of Mázanó °
and the seven evil-instructed ozes* of Aéshm were
destroyed by Hósháng.
19. After that it came to Tákhmórup* the well-
armed, and through that glory the demon and evil
mankind, the wizard and witch, were smitten by
him; idolatry was also cast out by him, and he
propagated in Azs time the reverence and service of
the creator ; the evil spirit, converted into the shape
of a horse, was also carrying him for thirty winters.
! See Bd. XV, 24-26.
* Grandsons of Sámak, see Bd. XV, 28, and Sachau’s Albirünf's Chronology of Ancient Nations, pp. 206, 212.
* The idolators of Mázandarán. See Yt. XIX, 26.
* Called ‘seven powers’ in Bd. XXVIII, 15.
® See Bd. XXXI, 2, and Yt. XIX, 28, 29.
Chapter I, 15—24. 9
20. And it came, at another time, for the con-
ference with AühazmazZ, to Yim' the splendid, the
son of Vivang,ha; and owing to his accepting the
four classes of the religion, which are priesthood,
warriorship, husbandry, and artisanship, ‘herve are
the. four classes which are priesthood, warriorship,
husbandry, and artisanship, and thereby the world
was improved, extended, and developed; he also
rendered even the creatures, in a measure, immortal,
undecaying, hungerless, thirstless, plentiful, and
fully-settled. 21. And in the good religion? z/ is
declared, by the word of the creator Aühazmaz4Z to
Yim, thus: * Then do thou widen my world! (that
is, make up 24s measure more), then do thou extend
my world! (that is, make 77 up larger), and then
thou shouldst accept from me the protection, nourish-
ment, and chieftainship of the world; and do thou
effect such watchfulness over 27, that no one shall be
able to occasion the wounding or injury of another.’
22. And /zs was accepted and done by Yim, as
A ühazmazg commanded him; and through the same
glory he widened the earth three-thirds larger than
that whzch it was theretofore. 23. And, in that
realm of his, the cattle and men of the realm were
made immortal by him, and the other creations,
water, vegetation, and the various foods, imperish-
able. 24. And this, too, is declared by the good
religion, that the world was made by him like the
supreme heaven in pleasantness; also the enclosure
made by Yim, constructed by him according to all
the commands of the creator °, about guarding the
creatures from perishing through the winter of
! See Bd. XXXI, 3-5, and Yt. XIX, 31-33. 5 1n Vd. LI, 4. s As detailed in Vd. II, 22-31, 40, 41.
10 DINKARD, BOOK VII.
Mahrküs, and likewise many other wonders are reported by the good religion.
25. And it came, at another time, by command of
the creator, to Frédan the Áspigán when he was in
the pregnant womb, owing to the share of husbandry
in the avocations of the religion, through allotment
from the glory of Yim, and through its triumphant
splendour. 26. And Frédin, through that triumphant
splendour, became a responder fo Dahak? from the
pregnant womb, and that degraded fiend was averted
and paralysed by him; Zavzzg come to nine years of
age, he proceeded about his destruction, and through
that victory Dahák was smitten by him ?, the crea-
tures were saved and relieved thereby, those of
Mázandar and Mada were smitten, their ravage and
mischief were removed from the region of Khvaniras,
aid the region of Khvaniras was preserved for his
three sons. 27. And owing to his husbandry, which
is the third avocation of the religion, pestilence and
disease weve disturbed by the medical treatment even
of pestilence itself, and he exhibited to mankind also
many other wonders produced and useful occupation
for the world.
28. And, in the life-Z of Frégdün, the same
destiny came to Airi£*, son of Fréddn, owing to
introduction ġy the creator, and was diffused in him,
and he practised humility ; the life* which is perfect
is brought through a prayer from Zzs father Frégün,
' See Bd. XXXI, 7, 8, and Yt. XIII, 131; XIX, 36.
* The Arab usurper, or usurping dynasty, that conquered Yim in his old age; see Bd. XXXI, 5, 6.
! See Yt. XIX, 37. * See Bd. XXXI, 9, ro.
* Probably ‘destiny ;’ the initial letter of vakhsh, ‘destiny,’ has been omitted, and this blunder converts the word into khayá, ‘life.’
Chapter I, 25-31. Ii
and that life' came to him from the creator through the blessing of Frédan.
29. And it came, through 47s mother, to a descen-
dant of Frégün and descendant of Airi£ ; it proceeded
with the angel Néryósang to MánáüsZihar?, and its
entire progress was in the lineage of Airi#. 30.
And it came to MánüsZihar, the monarch of Irán,
and through it many wonder-wrought actions were
performed by him; he smote Salm and Tag in
revenge for Airi£?, he was a responder Zo the super-
fluities of foreign countries, he arranged the realm
of Iran, improved and fertilised the land of Iran, and
made the country of Iran victorious over foreigners.
31. At another time it came to Aüzóbó, son of
Tümásp +, a descendant of MánüsZihar the monarch
of Iran; and, through that destiny and glory com-
bined, the new-born came to mature activity and the
proportions of a man during childhood, through
agriculture; he disclosed Zis lamenting mother to
the countries of Irán, he marched on to the destruc-
tion of foreigners, to drive out and make ‘hem
outcast from the land of Iran; he also defeated the
village-terrifier of the country of Irin, the wizard
who frightened his father and fellow-immortals,
Frangrásiyák of Tar®; and he developed and ferci-
1 See note 5 on preceding page.
? Here spelt Néresang and Manfisir. The former is the usual spiritual messenger of Aüharmazd; and for the lineage of the latter see Bd. XXXI, 9-14. It appears that the glorious destiny was preserved by the angel Néryésang for some generations, and he conveyed it to the grandfather of Manfiskihar (see Chap. II, 70).
3 The three sons of Frégün, among whom he divided his dominions, with the usual result of triumvirates.
* See Bd. XXXI, 23; XXXIV, 6.
5 See Yt. XIX, 56-64, 77, 82, 93, and Bd. XXXI, 14, 15, 18, 21,22, 35; XXXIV, 6; where the Av. form Frangrasyan is further
12 DINKARD, BOOK VII.
lised the country of Iran, and increased the many streams and cultivated lands in the country of Irán.
32. At another time it came to Kerésáspó the
SAmán!, owing to the share of warriorship which is
the second avocation of the religion, through allot-
ment from the glory of Yim ? ; and, through it, the
serpent Sróbóvar which was swallowing horses and
swallowing men, the golden-heeled demon Ganda-
repó, and much other production of adversity dy
the demon and the fiend—the murderess of the
creatures—were destroyed by him.
33. At another time it came to Kai-Kobáz?, the
progenitor of the Kayáns; through it he arranged the
realm of Irán, he united the sovereignty with himself
in the Kayán race, azd he thereby occasioned much
splendour and actions of advantage 7o the creatures.
34. And it came to Pátakhsróbó 4, son of Airyéf-
shva 8, son of Téz, who was king of the Arabs,
through the mindfulness of the archangel Ashava-
histó, and his enquiry about it from its own tribe 5—
for the demon of greediness (426), with oze similarly
corrupted into Frásiyáv, as it is also hereafter in Chap. II, 68;
Zs. XII, 3.
' A famous hero whose exploits, like those of Hercules, have given birth to many legends; see S. B. E., vol. xviii, pp. 369-382.
2 Compare $ 25.
* See Yt. XIX, 71; Bd. XXXI, 24, 25, 28; XXXIV, 7.
* Or Pátásróbó, spelt Pátsróbó in Pahl. Vd. XX, 4 (Sp.).
* Or Airyéfshnig; evidently the same as Virafsang in Bd. XXXI, 6, which is spelt Avirafshanég and Airafshanig in two MSS. of the Iranian Bundahis. Hence we may conclude that Pátakhsróbó was a brother of Záinigáv, and a great-uncle of Dahák ; but how his daughters could have been married to the
three sons of Frégün, as stated in the Aitradad Nask (see Dk.
VIII, xiii, 9), is a chronological difficulty that throws doubt upon this identification.
* The people of the primitive faith, who are supposed to have
Chapter I, 32-37. 18
destined, had rushed for the destruction of him who
was very gentle to that tribe '—as he had a full
inclination for the ascendancy of the portion whose
guidance to the lofty priestly master was owing to
the archangel Ashavahistó, just as the fish image ?
of that offer portion was for falling into the river;
and z/ zs declared ¢hat he came to the ceremonial of
Zaratüst.
35. At another time it came to Kai-Arsh and his
brothers ê, the descendants of KobáZ; through it
they have been all-experienced and powerful, heed-
ful and performing wonders ; and the eldest brother
of them, Kai-Üs, seized upon the sovereignty of the
seven regions, and became very illustrious and full
of glory. 36. A the same time it came to Aóshnar*
who became fully sagacious (pür-zir), owing to the
glory of Yim, when he was in Zzs mother's womb,
and many wonders were taught by him to Zzs mother,
through speaking from the mother's womb; also at
his birth he vanquished the maleficent spirit by
uttering answers /o the questions of the deadly
Frékih the demon-worshipper. 37. He also attained
to the chancellorship (farmázárih) of Kai-Us, and
became administrator (rayinidar) in his realm of
the seven regions; the frontier speech (vimand-
góbisnih) was also explained and taught by him,
already practised most of the duties upheld by Zarathustra before his appearance as a reformer.
1 Indicating that the Arab subjects of the king had revolted, because he favoured those of the primitive faith who, no doubt, gained further favour by putting down the rebellion.
4 Or it may be ‘ fish priest,’ as karapó, ‘a heathen priest, and kerpó, ‘shape, image,’ are written alike in Pahlavi letters.
* See Yt. XIX, 71; Bd. XXXI, 25.
* See Yt. XIII, 131; Dd. XLVIII, 33.
14 DÍNKARD, BOOK VII.
and much other learning of advantage /o mankind
who are unaffected by the utterance of replies of
a foreigner; he a/so advised the Iranian country
with the best-instructed counsel.
38. And 7ts coming to Kai-Siyavakhsh’ the
illustrious, through the wondrous-formed Kangdez
being held by him for the retention of protection for
the much splendour avd suitable glory of the religion,
from which the restoration of time, the re-arrange-
ment of the realm of Iran, and the reunion of power
and triumph with the religion of Athaymazd are
manifest.
39. It came to Kat-Khásrói ?, son of Siyavakhsh,
and through it he smote and vanquished Frangrá-
siyák ? of Tür, the wizard, and his fellow-miscreation
Kérsévazd * of those of Vakgir®, and many other
very evil devastators of the world; he also joined in
the destruction of that idol-temple which was on the
shore of Lake A'éZast*, and demolished that fiendish-
ness which was awful. 40. On account of the
desirableness of means for the renovation of the
universe, he is also on a throne (nam#£5), which is
assuredly selecced by that destiny, at a secret place
where /Zere is an immortal preserver for his body
until the renovation, through the will of the creator.
41. And it came from him, after Zaratüst of the Spitimas came to the conference of the creator
! See Yt. XIX, 71, 77; Bd. XXXI, 25; Byt. III, 25, 26.
? See Yt. XIX, 74, 77, 93; Bd. XXXI, 25.
> See $ 31.
* Brother of Frangrásiyák, see Yt. XIX, 77; Bd. XXXI, 15.
" Reading Vakgiragánó, probably the inhabitants of the
Bakyir mountain, mentioned in Bd. XII, 2, 20 as a stronghold
of Frasiyav (= Frangrásiyák).
